The Cafe of the Demoniacs mentioned in the New Teftament: four difcourfes upon Mark v. 19. With an Appendix, for farther illuftrating the fubject. By Nathaniel Lardner, D. D. 8vo. 2s. 6d. fewed. Henderson.

THE

HE fubject treated of in these difcourfes is attended with very confiderable difficulties, and has often employed the thoughts and the pens of Divines and Commentators. Our learned Author has confidered it with great freedom, candour, and modesty ; but does not appear to have thrown much new light upon it, or, indeed, to have advanced any thing material that has not been already advanced. We fhall, however, give

our Readers a fhort view of what he has faid.

There are two different opinions, he obferves, concerning thofe unhappy perfons, who are spoken of in the New Teftament as poffeffed of Devils: the one opinion general and common, the other lefs general, and fomewhat uncommon. The most common opinion is, that these perfons were poffeffed and inhabited, governed and influenced, by fome evil spirit or fpirits ; there having been in fome of them one, in others many of thefe evil fpirits. The other opinion is, that these cases were diftempers only, which the human frame is fubject to in this state of mortality, through its weakness and imperfection, the accidents it is expofed to, the temper of particular conftitutions, the inAuences of diet, and other natural causes.

It was the prevailing opinion, the Doctor tells us, in the days of our Saviour and his apoftles, that thofe bodily disorders were caused by evil fpirits; and as the unhappy perfons themselves, and their friends, attributed these disorders to Satan, and demons under him, our Saviour often adapts his expreffions to that opinion, without countenancing or approving it.

The more juft and probable account of the matter, our Author thinks, is, that the afflictions which thofe perfons laboured under, who among the Jews were faid to have a demon, or unclean fpirit, were mere bodily diftempers and indifpofitions. This opinion he endeavours to fupport by the following confiderations.

It having been in thofe times,' fays he, a very common 'opinion, that there were many evil fpirits in the region of the air; it is not at all ftrange, that many people fhould live under apprehenfions of fuffering from them.

And many might be induced to afcribe to fuch spirits, and to their power and influence, feveral indifpofitions, and other • calamities

• calamities that befel them. Moreover, fome perfons of a fpe⚫culative and philofophical temper might think it best to cherish this opinion among the people, with a view to fubferve divers ⚫ends and purposes, which they deemed innocent and useful: one of which might be promoting the belief of the existence of fpirits, or invifible Beings. Some there were, as the Sadduces among the Jews, who denied the existence of angels, and the fouls of men after death. The Pharifees therefore, and fome others, might lay hold of, and encourage the notion, that many bodily diforders were owing to evil fpirits, the better to fecure the perfuafion of their real exiftence. For effects cannot be without caufes. If fuch affecting diforders • proceeded from spirits, they have a being, though they are "not visible.

This therefore may in fome measure help us to account for the prevalence of this opinion, though it had no good foundation.

2. I obferve, fecondly, that the chief foundation of the opinion, of real poffeffions, may be called in question.

By the principal foundation of this opinion I mean the fuppofition of the liberty of evil spirits, either bad angels, or others, to rove about near this earth, in the region of the air.

The Jewish people might be in the right, in fuppofing, that neither the punishment of the fallen angels, nor bad men, was compleated before the day of general judgment. But does is thence follow, that till that time they were at liberty to go where they thought fit, and to do all the mischief they pleased, ' or were able to execute? St. Jude speaks indeed of the fallen angels being referved unto judgment. But how? It is under ⚫ confinement. His words are, ver. 6. And the angels which • kept not their first estate, but left their own habitation, he has referved in everlasting chains under darkness, unto the judgement of the great day. And St. Peter: God spared not the angels that fell, but delivered them into chains of darkness, to be referved unto judgment. 2 Ep. ii. 4.

However, poffibly, this argument may not be reckoned 'conclufive. For though many of the fallen angels are so con'fined, yet the expreffions of St. Jude and St. Peter need not be understood abfolutely, and univerfally. For Satan is spoken of as our adverfary, like a roaring lion, walking about, seeking whom he may devour.

'That therefore is all, which I have chofen to fay: that the principal foundation of this opinion may be called in queflion:

• not

• not intending to deny the liberty of Satan, and fome other evil angels, to tempt and annoy men, with the divine per• miffion. At the fame time, I perceive not any clear evidence of the permiffion of fuch numbers of evil angels to act upon this earth, as the common opinion fuppofes.

But if by demons be meant other evil fpirits, different from fallen angels, then the fuppofition of their liberty feems to be altogether without foundation. In Ifa. lxiii. 16. the Jewish people are introduced by the prophet, owning, that Abraham was ignorant of them, and that Ifrael did not acknowlege them. If good men are not allowed after death to concern themselves in the affairs of this world, not fo much as of their own defcendants; how can it be reasonable to think, that bad men are permitted, after death, to concern themselves in our affairs, for injuring and tormenting us!

Allowing evil fpirits the liberty juft mentioned, and alfo the power of inflicting fome evils on men; it does not follow ⚫ that ever there were any poffeffions, in the ftrict and grofs fense of the word; that is, evil spirits, actuating and inhabiting the bodies of living men upon this earth.

4. It does not appear, that the common opinion of possesfeffions has any fupport and countenance in the Old Tefta

ment.

Satan, it is true, is there reprefented as the great enemy and feducer of mankind. He tempted Job, and was permitted to bring upon him divers loffes, and calamities. Still his power received farther enlargement. And then Satan went forth from the prefence of the Lord, and fmote Job with fore boils from the fole of his foot even unto his crown. Job ii. 7.

Here

is a particular cafe, and it is very affecting. But yet it comes not up to poffeffion: feizing the body of a man, difcompofing his mind, and acting him at will and pleasure.

1 Sam. xvi. 14. It is faid of Saul, that an evil spirit from the Lord troubled him: that is, he contracted a melancholic habit and difpofition. For it was often foothed by mufic. Said • his attendants: Let our Lord now command his fervants to feek • out a man who is a fkilful player on a harp. And it shall come to pafs, that when the evil spirit from God is upon thee, that he Jhall play with his hand, and thou shalt be well. David was fent for. And it came to pass, when the evil spirit from God was upon Saul, that David took an harp, and played with his hand. So Saul was refreshed, and was well, and the evil spirit departed from him.

• Neither

Neither this, then, nor any thing elfe mentioned in the Old Teftament, that I can recollect, countenanceth the fuppofition of that terrible cafe, which feems to be implied in the real poffeffion of evil fpirits.

• And it is not unreasonable to conclude hence, that the notion of poffeffions was received by the Jews from the Chaldean or Greek Philofophers, after the fhutting up of the canon of the Old Teftament by the ancient Prophets.

5. We find not any inftances of poffeffions by good angels, or other good fpirits. Why then fhould poffeffions by evil fpirits be allowed of? Can it be reafonable to fuppofe, that . Divine Providence would permit evil spirits to have more power to do evil, than others have to do good?

< There has been an opinion, maintained by fome, that every • man has a tutelar or guardian angel. Others have fuppofed, that every man has two angels attending him, one good, the other bad: each fuggefting to him counfels and warnings, according to their feveral difpofitions, one wishing his welfare, the other waiting for his halting. But thefe opinions, (though • deftitute of all good authority,) do not amount to the thing which are speaking of. Nor are they by any means fo unrea- e • fonable.

6. Poffeffion by evil fpirits is a thing in itself abfurd and impoffible, at the leaft unreasonable, and not to be supposed, • unless there be clear and full proof of it. Which, I think, ⚫ there is not.

• Man confifts of foul and body. And it feems to be unfuitable to the wife methods of Providence, that other fpirits 'fhould enter into any man, without his confent, and actuate ⚫ and govern him. There is a spirit in man, and the infpiration of the Almighty giveth him understanding. Job xxxiii. 8. The Spirit of a man will fuftain his infirmity, but a wounded spirit • who can bear? Prov. xviii. 14. The fame wife man speaks of the fpirit of a man that goeth upward. Ecc. iii. 21.

And

• St. Paul: What man knoweth the things of a man, fave the fpirit of man that is in him. I Cor. ii. 11. I refer alfo to Matt. 28. 1 Thef. v. 23. 2 Tim. iv. 22. Heb. xii. 9. not now to take notice of any other places.

. X.

The Scripture therefore in agreement with Reason, and the general perfuafion of mankind, fuppofes one foul or fpirit in a And for other fpirits to fublift therewith, and to controul and actuate all his powers and members, is an incongruity, that ought not to be admitted.

man.

< 7. Real

7. Real poffeffions feem inconfiftent with the goodness of • God.

I fay, it seems to be inconfiftent with the wifdom and goodnefs of the divine government, to allow of poffeffions, in the 'grofs meaning of the word. If indeed, there were any clear • and undeniable evidences of fuch a thing, we should be will⚫ing to do our best, to reconcile it to wisdom and goodness. But as there is not, that I know of, any clear and undoubted • evidence of this fact, and the thing appears to be very strange and fhocking; I apprehend, we may fay, it appears to be in• confiftent with the wifdom and goodness of God.

For let any man think with himself, if it be not a strange, and hard cafe, for a man to be put into the power of evil spirits or for apoftate angels, or other impure and wicked fpirits, ⚫ one or more of them, to be allowed to take poffeffion of him, ⚫ and to teaze and torment him as they think fit. Is this fuited to that state of trial in which we now are? Such unhappy perfons, it is true, are not caft into hell, nor fixed in a state of damnation. But apoftate angels, or other infernal spirits, C are fuppofed to be permitted to come to him, feize on him, torment and diftrefs him, and that for many years together.

Is this a fuppofition that should be eafily made, or allowed of? Can we fairly reconcile this to the wisdom and equity of the divine government?

Befides, from many things faid in the Gofpels, it appears, that divers of the perfons, there fpoken of as having evil fpirits, were not the worft of men. Yea, for any thing we can perceive, divers of them were honeft, virtuous perfons. And fome had laboured under thofe diftempers, commonly afcribed to evil spirits, from their youth, or from childhood, before they can be supposed to have been guilty of great and heinous ⚫ tranfgreffions.

This argument, if it does not hold against the fuppofition, that evil fpirits may be fometimes permitted to inflict diseases: certainly has a good deal of force againft poffeffions, especially in the grofs fenfe, in which they have been understood and allowed of by fome in late times.

8. Another argument against poffeffions arifes from the < manner in which the perfons faid to have unclean spirits, speak of our Lord Jefus Chrift.

For fuch perfons did often bear an honourable teftimony to our Lord. Luke iv. 41. And Demons alfo came out of many, crying out, and faying: Thou art the Chrift, the Son of God.

• But