a way as to plunge themselves into the sea to their own destruction?

It was not any demon, or evil spirit, or number of them, that went out of the man into them.

For neither scripture nor reason teaches us that there are any such demons or evil spirits.

But it was the disease, the phrensy and insanity of the man, that was transferred to the herd of swine, and wrought such a violent effect upon them, in the same way as by the direction of Almighty God the prophet Elisha caused the leprosy of Naaman the Syrian general to be transferred to his servant Gehazi.

Here is indeed the extraordinary interposition of a divine power; but there is nothing in it that deserves to be treated with levity, but a plain fact asserted.

And with regard to the man, that he had nothing to do in the matter, is confirmed by the history. For although in pictures and prints he is sometimes represented as driving the herd into the sea, it was nothing but his madness with which they were seized that impelled them. For the sacred historian relates, that the man had never quitted his place, but was all the time with his benefactor, the Lord

Jesus

Jesus (ver. 15.): "And they come to Jesus, and see him that had been possessed with the demon, and had the legion, sitting, and clothed, and in his right mind.”

I shall now close the subject with a few practical reflections.

1. It cannot but yield great satisfaction to every sincere inquirer and lover of divine truth, that those parts of the sacred writings, which on a superficial view have seemed liable to just objections, should on examination be found to harmonize together in establishing all the important facts therein contained.

The reason why the scriptures of the New Testament speak of men as possessed with demons, though they were not really so, is because the writers use the common language of the country, and treat of these things according to the common way of apprehending them, with which they contented themselves; not having leisure or learning to enter into deep speculations concerning that or any other points.

For neither our Saviour, nor the prophets who were inspired before him, were authorized by Almighty God, or set up themselves to give men a just knowledge of natural things;

things; but to teach them virtue and holiness, and the way to the favour of God and eternal life: which they might do with great effect, notwithstanding their ignorance of philosophy, or of the nature and cause of dis

eases.

2. The doctrine, now growing to be more generally believed, that what in scripture are called possessions by evil spirits are nothing more than a certain class of diseases, that violently agitate the body and disorder the understanding, cannot but recommend itself to all pious and serious persons, in giving a more honourable and comfortable view of the divine administration over us, than the contrary melancholy frightful idea of his permitting, though under restraint, an innumerable train of evil spirits to haunt and to torment men with diseases.

Whatever dreadful disorders of moping melancholy, madness, epilepsy, or the like, this feeble mortal frame of ours is exposed to, we are not therein delivered over to the will

and caprice of evil spirits; but all comes immediately and solely from our gracious and merciful heavenly Father, who visiteth and chastizeth his creatures, in this most deplorable

VOL. I.

2 I.

way,

way, as well as in all other calamities that he sends upon them, with a view to their greatest good and final happiness, though we may not be able to see how it is thereby accomplished.

3. Lastly. When we consider the wretched disorders of this kind, and sad alienation of mind to which many of our fellow-creatures are subject, how deeply thankful ought we to be, that we are preserved in the use of our senses and rational faculties! And yet how much is this great blessing overlooked by us!

But we should chiefly endeavour to approve our thankfulness to our almighty daily Preserver, for the use of our reason continued to

us, by employing it in an honest and diligent improvement of ourselves in the knowledge of his holy will revealed to us, and by a life of useful virtue in obedience to it.

may

overtake and put

us,

For we know not how soon the sure and swift foot of death an end to all our further acquisitions of every kind. For there is no work, nor knowledge, nor device in the grave whither we are going. Nay, if life be continued, sickness may come upon us, or premature old age, and weaken our understandings, and disable us for all reasonable

sonable service of God, and any more progress in those virtuous and moral attainments which can recommend us to him.

Be it then our principal care, before the lamp of reason or understanding grows dim or goes out, to employ it to the glory of him who gives it; i. e. to benefit and advance ourselves and others in all those holy and benevolent dispositions which we are to carry away. with us, and are to be the furniture of our minds in our destined eternal state, and can alone fit us for durable happiness in it. For we then best consult and promote our Maker's glory, such is his goodness to us, when we make this use of the faculties, and various lights and assistances, which he has afforded us in this passing state.

Unto him be glory and thanks most due for ever and ever!

1

PRAYER.

O eternal God and heavenly Father! most adorable in all perfections beyond the comprehension of the highest of thy creatures! whose privilege and happiness it will be to know more and more of thee and thy ways through the never-ending ages of all future time!