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belonged the souls of heroes, legislators, and other great men, who were deified after their death. Of the demons acknowledged by the heathens, some were good, and others were bad; but, in their writings, the word generally occurs in a favourable sense. It is in a bad sense that the word is used in the

New Testament; in all those cases at least, which relate to the spirits who are associated with the devil, and are under his direction. The fact, then, that there is one devil, and that the rest are called demons, that these demons are his angels, and that the kingdom which they are endeavouring to uphold and extend, is his kingdom, leads to the conclusion, that a monarchy is established among them. With respect to its origin, we cannot tell whether it is founded on a subordination, which existed prior to their fall; or is the result of their voluntary submission; or is an arrangement imposed by the will of Providence, for some end to us unknown. We are equally ignorant whether, while one is evidently chief, there may not be a gradation of ranks; as in the kingdoms of men, some, although inferior to the sovereign, are superior to their fellow subjects.

It remains to inquire, in what manner evil angels are employed; and it will appear that their work corresponds with the depravity of their nature, and the malevolence of their dispositions. It is their perpetual aim to dishonour God, and to injure men; and in prosecuting their designs, they submit to no restraint but Almighty power.

We learn from the Scriptures, that they are permitted to exercise power over the bodies of men, and over other things which may have an effect upon them. I might appeal for proof to the first chapter of Job, in which, licence is represented as having been given to Satan to make trial of that good man, and a series of calamities to have ensued, that terminated, as we see in the second chapter, in a painful and loathsome disease, which must be considered as having been caused by the agency of that malignant spirit. That it is a true history, is evident from the references to it in other parts of Scripture, which are altogether inconsistent with the supposition that it is an allegorical description, or dramatic representation, of more recent events. But, if there should be any doubt to what extent the narrative is figurative, I may appeal, in the next place, to the possessions related by the Evangelists, which are instances of power exercised by evil spirits upon the bodies of men, and of the infliction of diseases by them. It has been alleged, indeed, that these were not cases of real possession; that the patients laboured under common diseases, as mad ness and epilepsy; that the Jews believed that these were caused by the influ ence of evil spirits; that the Evangelists accommodate their account of them, and of the cure, to the popular belief; and that the patients are called Sanquera, and are said Savior ex, solely because the vulgar thought so. But it has been justly observed, that "when we find mention made of the number of demons in particular possessions, their actions so expressly distinguished from those of the men possessed, conversations held by the former in regard to the disposal of them after their expulsion, and accounts given how they were actually disposed of; when we find desires and passions ascribed peculiarly to them, and similitudes taken from the conduct which they usually observe, it is impossible to deny their existence, without admitting that the sacred historians were either deceived themselves in regard to them, or intended to deceive their readers."* We must proceed still farther, and say, that our Lord himself favoured the deception, encouraged the people in a foolish superstitious notion, and gave a false representation of the nature of his miracles. It is objected against the credibility of possessions, that they were peculiar to that age, and that we have no certain accounts of them in any prior or subsequent period. It is beyond doubt, however, that they have been suppo * Campbell on the Gospels. Preliminary Dissert. vi.

sed to exist in other ages; but, granting that they were confined to the time of the ministry of our Lord and his Apostles, would it not be sufficient to say in answer to the objection, that they were then permitted to furnish an opportunity for displaying the power of our Saviour over the spirits of darkness, and to give sensible attestation to the general design of his coming, which was to "destroy the works of the devil?"* To affirm that there never were possessions at any other period, is to reject the testimony of the Jews and other nations, not upon the authority of more credible testimony, but upon presumptions and abstract reasoning. "It is probable," says Dr. Macknight, "that the possessions mentioned in the Gospels, were diseases carried to an uncommon height by the presence and agency of demons. And if this is allowed to have been the true nature of these possessions, there will be found, without doubt, abundant examples of the like possessions in all ages. For there is nothing absurd in supposing that there always have been, and still are in the world, many incurable diseases, which, though commonly attributed to natural causes, are really the effect of the invisible operation of devils, who have power given them for that purpose."t

That the fallen angels exercise power over the minds of men, is an alarming truth, which is proved, in the first place, by the seduction of our first parents; and, in the second place, by many facts, and declarations, and admonitions, in the Scriptures. The mode of their agency is concealed; and as it would be vain to make an attempt to discover it, so it would serve no valuable purpose to indulge in conjectures. Of one thing we are certain, that they have no such control over men as to compel them to obey; for such a power would be destructive of moral agency, and would therefore in a great measure defeat their own design, which is to involve us in guilt; they can succeed only by influencing the volition, through the medium of the understanding, and imagination, and passions.

The devil was the lying spirit in the mouth of the false prophets under the Mosaic dispensation; and his concern in the idolatry which prevailed over the whole earth, with the exception of Judea, prior to the incarnation of Christ, may be inferred from his declaration when the seventy disciples returned from their mission, and related their success, "I beheld Satan as lightning falling from heaven." He anticipated the result of the preaching of the gospel, which would effect the overthrow of all the false religions of mankind; and by representing this event as the fall of Satan, he intimated that he patronised them, and by their means, upheld the interests of his kingdom. "We wrestle not," says an Apostle, "against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." He may be understood to speak of the conflict which is going on in all ages, between fallen angels and the followers of Christ; but he refers, I presume, in a particular manner, to the contest in which the Apostles were engaged with them, while the former attacked, and the latter defended the various systems of error and corruption, by which the knowledge, and worship, and laws of God had been almost banished from the earth. The powers of darkness did not assume a visible form, and wage open war with the servants of Christ; but they influenced the minds of their own votaries, and excited a vigorous resistance by all the arts and all the force of which they were possessed. During the reign of heathenism, Satan was emphatically the god of this world, over which he ruled with uncontrolled dominion. Princes, priests, the common people, and philosophers, were his subjects; for all had departed from the true God, and wandered in the mazes of error and vice. It is a curious question, whether evil spirits had any concern in the heathen oracles; and while some affirm, others deny. It would be absurd to ⚫ 1 John iii. 8. † Macknight's Harmony. Essay on the Demoniacs.

+ Eph. vi. 12

suppose, that they could predict future events, of which the causes were no* then in existence, and which depended upon the volitions of free agents; for, of such future things they are as ignorant as man, and it is the prerogative of God to declare the end from the beginning. Some future things, however, men may foretell, because they are in a train to be accomplished, and the sagacity of spirits is greatly superior to ours. If it could be proved that the heathen oracles ever revealed any thing secret, any thing which was done at a distance, any thing which the priests could not have known by natural means, we should be under the necessity of admitting supernatural agency. But their responses were commonly obscure, ambiguous, clogged with conditions, on the failure of any of which the credit of the oracle was saved, although the event did not take place; and in general, there is reason to believe, that they were managed by the dexterity of the priests. In whatever manner we decide this question, there can be no doubt that the monstrous fabric of paganism was upheld by the artifice of Satan and his ministers. Its overthrow is described in the Revelation by a war between Michael and his angels, and the dragon and his angels, and the expulsion of the latter from heaven.

There is the same authority for affirming that he was active in the great apostasy from the truth, which prevailed over Europe in the dark ages, and still subsists in many of its kingdoms. When the devil is cast into the bottomless pit for a thousand years, it is with a design that he should no more deceive the nations;* from which it appears that it was he who formerly deceived them. It is the old dragon, the old serpent, who gives to the beast "his power, and his seat, and great authority;" and the coming of the man of sin is said to be "after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness;" that is, the man of sin came in the same manner as Satan came when he seduced the nations into heathen idolatry; and he acts in concurrence with him, and by his assistance. If heathenism was his offspring, he may justly be considered as the father of popery, which is paganism revived, and, with the change of some of its tenets, and the substitution of new names for the old, retains its idolatry and its ritual observances. The signs, and powers, and lying wonders by which it is supported, are not real miracles, (for if evil spirits could perform these, they would be no criterion of a divine commission,) but appearances of miracles effected by superior knowledge of nature, by sleight of hand, and by other contrivances; which, however, may be said to be after the working of Satan, because, by such arts, he had deceived men in former ages, and they are arts which no man could use but by his instigation. Whether evil spirits ever interposed any farther for the maintenance of the antichristian system, I pretend not to say; but, if all the stories in their legends are true, it cannot be doubted that they have. One thing, however, is certain, that such of the miracles as have been subjected to examination, have been discovered to be tricks of worthless monks and saints, to impose upon an ignorant credulous people.

In ancient times, the heathens were addicted to magic, and the profane science obtained credit among the Jews, who pretended that they had been taught it by Solomon. It was founded on a supposed intercourse with demons, by whose aid men were enabled to perform many wonderful works. But there is every reason to think, that there was nothing real in it, and that the whole was a system of delusion and imposture. In more modern times, a similiar art has been known by the name of witchcraft, which avowedly consists in a correspondence with wicked spirits. The dealers in this art were supposed to have entered into a compact with the devil, by which they engaged to be his servants, on condition that he should invest them with preternatural power, of t Ib. xiii. 2. + 2 Thess. ii. 9, 10.

* Rev. xx. 7, 8.

the effects of which marvellous stories are current among the vulgar. Their ideas seem to receive countenance from the Scripture, which makes mention, at least in our translation, of wizards and witches, and dealers in familiar spirits. But, besides that it is difficult to ascertain the precise import of the original terms, it is uncertain whether the persons were really possessed of the art which they professed, or were only pretenders to it. The story of the Witch of Endor favours the former supposition; but there are some circumstances, which will lead an attentive reader to suspect, that she exceeded her art on the occasion referred to, and that the effect was beyond her expectation. Whatever may be determined with respect to those of former times, the more recent tales of wizards and witches are rendered improbable by this circumstance, that, in proportion as knowledge has advanced, such characters have disappeared, and that their existence is now credited only by the most illiterate. There is therefore ground of suspicion, that their whole history may be traced to the ignorance of the ages in which they flourished.

Nothing is more plainly taught in the Scriptures, than that evil spirits are employed in tempting men to sin. The devil is called "the spirit that worketh in the children of disobedience;"* the wicked are said to be "of their father the devil," and to do his works; and it is affirmed that "he who committeth sin is of the devil." It was Satan who tempted Judas to betray his Master, and put it into the heart of Ananias and Sapphira to agree together to lie to the Holy Ghost. His efforts are, in a particular manner, directed against the saints, who are the objects of his envy and hatred, because they have been restored to the favour of God, and are engaged in his service. Our Lord told his disciples, that Satan had desired to have them, that he might sift them as wheat; and an Apostle says in the name of all his brethren, “We are not ignorant of his devices."** With respect to both saints and sinners, he is represented as "a roaring lion, going about, and seeking whom he may devour."tt

These, and many other passages, fully prove that fallen angels are employed in endeavouring to draw men into sin, and justify us in believing their agency, although we cannot explain it. It would be endless to attempt to give a particular account of their temptations, which are greatly diversified, and adapted, we may presume, with consummate art, to the varieties in the tempers and circumstances of individuals. They solicit men to pride, to profaneness, to avarice, to sensuality, to malignity; to every evil, in a word, which will dishonour God, and bring ruin upon their souls.

There are two extremes, which, when speaking upon this subject, we should be cautious to avoid. Some seem to ascribe so much influence to Satan, as to represent the human heart as a mere passive instrument in his hand, and trace to him all its wickedness, as if, without his instigation, it would have adopted no errors, and committed no crimes. To him the blame of all its vices and extravagancies is transferred by a sweeping sentence. Others exclude him from having any concern in the depravity of human nature, and find, in man himself, the origin of all the corruptions in principle and practice, which have prevailed on the earth. The Scriptures adopt a middle course; and while they speak, in the strongest terms, of the deceitfulness and desperate wickedness of the heart, they affirm, that its appetites and passions are excited, and drawn forth into action, by an invisible Tempter. When the Prince of this world came to our Saviour, he failed in his design, because he found nothing in him, who was perfectly pure; but, when he comes to us, he finds materials upon which he operates with success.

Hence it appears, that men are in continual danger, and that it assails them

⚫ Eph. ii. 2.

Acts v. 3.

† John viii. 44.
Luke xxii. 31.

1 John iii. 4. ** 2 Cor. ii. 11.

§ John xiii. 2. 1 Pet. v. 8.

from a quarter of which many entertain no suspicion. Christians alone are apprised of it by divine admonitions, and feel the necessity of vigilance, and prayer, and exertion. They are not left to struggle with their active and powerful adversaries; but, while heavenly grace is ready to assist them, they are amply provided with the means of defence, and earnestly exhorted to use them. "Put on," therefore, "the whole armour of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore, take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having your loins girt about with truth, and having on the breast-plate of righteousness; and your feet shod with the preparation of the gospel of peace; above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked, And take the helmet of salvation, and the sword of the Spirit, which is the word of God; praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints."*

LECTURE XL.

MAN IN HIS STATE OF INNOCENCE.

Mosaic Account of the Creation of Man-Pattern after which he was made; the image of God-His resemblance to it in the Spirituality of his Soul; the Authority with which he was invested; his Knowledge; and his original Righteousness-Happiness of Man's Primeval State-Its Duration.

WHEN the earth was prepared by the hand of the Almighty, adorned with its sublime and beautiful scenery, and enriched by his liberality, man was introduced into it as his dwelling, and placed at the head of its other inhabitants. In vain, as we have already remarked, should God have displayed the wonders of his power and wisdom, if no being had been raised up to contemplate them, and to offer up the just tribute of praise. All his works glorify him; but they do so, by manifesting his excellencies to intelligent creatures, who are capable of perceiving the tokens of his presence, and of feeling the devout impressions which these are fitted to make. A world which was a mere solitude, or was inhabited only by animals possessed of no higher powers than instincts and the external senses, would have existed to no purpose worthy of its Maker; and the art displayed in the arrangement of its parts would have seemed to be a waste of skill. But it appears to be a work worthy of its Author, when we find it peopled by a race of a higher order, who see him in the objects which surround them, and are led by the gifts of his bounty to love and adore the Giver. Heaven is his throne: "but the earth hath he given to the children of men."†

The creation of man took place on the sixth day, and was delayed till that time, that the earth might be prepared for his reception. Having made "the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth, after his kind," God said, "Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, Eph. vi. 11-18. † Psalm cxv. 16.

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