SECT. X.

K. The doctrine of demoniacal pofs, inftead of being Supported by the hor Chriftian revelation, is utterly rted by both.

S'is a point of the greateft importce, and therefore deferves to be nfidered. Here I would observe, hat whether the doctrine of pofbe true or falfe, it was not origiunded on revelation; nor did it eive the fanction of any of the s either of the Old or New Testa

regard to the prophets of the tament, they ftand clear from all n of countenancing the doctrine poffeffions. It is not pretended, y ever exprefly taught it. In all ritings, no traces of it are to be no mention of a single inftance of reputed

read, that an evil Spirit from the Lord troubled him, it is fufficient to observe, that the word Spirit is often applied to the temper and affections of the human mind*; and that the Jews were wont to call all kinds of melancholy an evil spirit'. Saul's diforder, therefore, was a deep melancholy. This appears, not only from the language in which it is defcribed, but also from the history of its cure; for it was not cured by prayer, but by mufic; a proper method of exhilirating the animal

i 1 Sam. xvi. 14. xviii. 10.

k

* See Numb. v. 14. Pf. li. 10. If. xxxvii. 7, 36, 37. Ezek. xviii. 31. Hofea iv. 12. v. 4. Luke ix. 55. Rom. viii. 15. 2 Tim. i. 7. In Judg. ix. 23, an evil spirit denotes a spirit of difcord. In Hof. xii. 1, the Septuagint calls the falfhood and treachery of the Ifraelites wovnpòv πvšvμa, a wicked Spirit or difpofition.

'Lightfoot, Hor. Heb, in Luc. xiii. 11. Maimonides in Sabbat. ii. 5.

fpirits,

indeed, have inferred from the Elisha, on whom the hand of the me, when the minstrel playedTM, that f it was a natural means of invitod spirit into men, might prove ual in driving out a bad one. But ufe of mufic in this case was to

the spirit of the prophet, which difturbed by anger, and thereby to receive divine influence and

on.

e were feveral occafions, on which aral to fuppofe, fome mention of trine of poffeffions would have de in the Old Teftament, if it n revealed to the ancient proOn this supposition, who would &t, in the history of their miracues, to read of their expelling deSo likewise, when Mofes

Es iii. 15.

pre

it not ftrange, that he appointed no method of being cleanfed from the defilement even of a diabolical poffef fion? The pagan religion provided many rites of purification for those who were poffeffed by demons, the gods of that religion. Now, if Mofes knew these gods to be the devil and his angels, and that they poffeffed mankind, would it not have been judged neceffary by this prophet, and highly defirable by the Ifraelites, that some rites of purification should be appointed for those who were inhabited by fuch impure infernal spirits? Is not a

Ifraelites, in case they disobeyed his laws, as with other evils, fo with various difeafes, and particularly with madness, (v. 28) the very disease usually imputed to the poffeffion of demons. Nevertheless, there is no intimation here given of the existence and power of fuch evil fpirits, much as it would have been to the purpose of Mofes to have made mention of them.

• See Hippocrates de Morbo Sacro.

e leprofy, and other merely corporeal s? Nevertheless, though many nd facrifices were appointed, in o cleanfe perfons from the latter, leaft notice is taken of the former. more extraordinary still, that the ftament prophets, though they the peculiar glories of the Mefscribe those extraordinary gifts of it which he bestowed upon his -s, and the miracles which he himFormed; though they specify his pernatural cures, his giving fight lind, hearing to the deaf, speech umb, feet to the lame, and health ifeafed, have taken no notice of supposed to be one of the chief f the Meffiah, and more extraorhan any miraculous cure of mere diforders, his ejecting demons, oling his followers to do the fame.

If. xxix. 18. xxxv. 5, 6. liii. 4.