66 clearly implies (if we regard the truc literal meaning) not only that the EvilSpirit came by the permission of GOD (as it was an Evil-Spirit FROM THE "LORD") but also that the said EvilSpirit was really "THE AGENT" which "troubled" (or rather terrified) Saul! This alone would be sufficient to confute the Author of " the Essay on the "Demoniacs," as it must clearly demonstrate that SAUL was actually POSSESSED BY AN EVIL-SPIRIT: but there is still another circumstance (which he has likewise overlooked) that reŋders the nature of SAUL'S disorder indisputable.—The actual Influence of the Evil-Spirit was manifested by a Spirit of Divination or Prophecy, as in the Case of the poor soothsaying Girl at Philippi (mentioned in Acts xvi. 16→→ 18.) ever this verb occurs it signifies to terrify, or agitate with extreme fear,-Terrere, exagitare, exercere malo vel metu, obstupefacere, &c. * Whether the Prophesying Spirit in both cases was a real 18.) for when" the Evil-Spirit from God 46 "came real spirit of PYTHON, OF DIVINATION; or whether only an imaginary spirit of APOLLO, or of " A DEAD MAN," according to the groundless notions suggested in "the Essay on the Demoniacs," let the Author of the latter doctrine himself determine in what manner he pleases: but let all persons who profess a sincere regard for scriptural evidence take notice, that if it is our duty to believe the plain facts related in the Sacred Text, we must necessarily admit that the manner in which both Suul and the Girl were affected was supernatural and spiritual, and such as could have no connection whatever with natural distempers. In the account of the Philippian Girl, the text makes no mention of Apollo, nor that “ It was with the Spirit of this Dead Man that the Damsel at Philippi was thought વ to be inspired," according to the bold assertions of the Author of the Essay, p. 56, 57. The Damsel is indeed said to have been " possessed with a Spirit of Divination," or of " Python :" and if APOLLO was surnamed Pythius (Hubos), or sometimes Python (Tufwv), it was by no means as his proper name, but (most probably)`only from the Spirit of Divination (or Πυθων from Πυνθάνομαι το ask or enquire) which was supposed to give answers to those who consulted or PUT QUESTIONS TO HIS ORACLES; so that the Damsel at Philippi, or the Spirit with which she was possessed, had as good a title to that name as Apollo; for if all the circumstances of her case, that are expressly mentioned, be duly considered, it will appear that her disorder was really a supernatural spiritual possession, or inflatus !-She" brought her Masters "much gain by soothsaying" (pavтEvoμívn) i. e. " by "6 pro 號 came - upon Saul"-"he PROPHESIER "in the midst of the house;" (1 Sam. xviii. 10.) which unquestionably denotes an actual spiritual influence upon Saul; for it would be absurd to attribute such supernatural spiritual symp→ toms to a natural disorder! But as the "prophesying or divining," which expression explains and confirms the true meaning of the Spirit of PYTHON. It is plain therefore that she was consulted, and did answer AS AN ORACLE, and thereby "brought her Masters much "gain" which gain ceased with her oracular powers immediately on the ejection of the Spirit by Paul. These circumstances, when considered together, are neither symptoms of a natural distemper, nor indications of fraud or imposture, as if her pretension to Oracular Powers was without foundation! Besides, the Apostle made a clear personal distinction between the Spirit, and the Damsel ; for he said " TO THE SPIRIT (not to the Damsel) “ I "command THEE in the name of Jesus Christ to come out "of HER," &c. The Evil-Spirit from God came upon Saul, &c. The Hebrew Word n here rendered CAME, is the very same verb by which the Agency, or falling of THE HOLY SPIRIT upon Men is usually expressed; so that the manner of Inspiration, or spiritual communication with the Human Soul, is apparently the same in both cases, though the effects are as opposite as the nature of the Spirits. Inspiration was that of an Evil-Spirit, the effects of it were suitable to the na-ture of the invisible Agent: for the Evil-Spirit (taking advantage of the base po›› litical principles of the worldly Monarch,. and of his earnest desire to reign at all events) inspired him with a thirst after innocent blood, which he manifested by: repeated attempts against the life of David, hoping by that wicked policy to retain his kingdom! In these attempts however he was al-ways providentially, restrained; for "Saul sought him every day, but God "delivered him not into his hand." (1 Sam. xxiii. 14.) At one time in particular David was saved by an irresistible impulse of God's Holy-Spirit upon Saul, even at a time. when that Monarch was apparently under the influence of the Evil-Spirit, if we may judge by the bloody purpose which which he then pursued of murdering David, (for the Devil, the prompter of all mischief," was a Murderer from the N beginning,) (John viii. 44.) but the superior influence of God's Holy-Spirit, frustrated the united purposes of the Monarch's Will and of the inciting Demon, by compelling the profane Mortal to join the Company of God's Prophets, headed by their leader Samu el, and to prophesy in their presence, as his wretched time-serving Messengers (whom he had previously sent on the same unlawful errand) had done before him;* which proves, that even pro *" And Saul sent messengers to take David: and* when they saw the Company of Prophets prophesying, and Samuel-standing as appointed over them, the Spirit of God was upon the messengers of Saul, and they also prophesied. And when it was told Saul, he sent "other messengers, and they prophesied likewise. And "Saul sent messengers again a third time, and they pro-10 phesied also. Then went he also to Ramah, and came "to a great well that is in Sechu: and he asked and "said, where are Samuel and David?" (for he seems to have had bad intentions against both)" and one said, Bchold, |