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always, yet as often as the virtue or vice so styled, is extraordinary, and eminent. Neither did the other prophets of the Old Testament pretend enthusiasm; or, that God spake in them; but to them, by voice, vision, or dream; and the "burthen of the Lord" was not possession, but command. How then could the Jews fall into this opinion of possession? I can imagine no reason, but that which is common to all men; namely, the want of curiosity to search natural causes and their placing felicity in the acquisition of the gross pleasures of the senses, and the things that most immediately conduce thereto. For they that see any strange, and unusual ability, or defect, in a man's mind; unless they see withal, from what cause it may probably proceed, can hardly think it natural; and if not natural, they must needs think it supernatural; and then what can it be, but that either God or the devil is in him? And hence it came to pass, when our Saviour (Mark iii. 21) was compassed about with the multitude, those of the house doubted he was mad, and went out to hold him but the Scribes said he had Beelzebub, and that was it, by which he cast out devils; as if the greater madman had awed the lesser and that (John x. 20) some said, "he hath a devil, and is mad"; whereas others holding him for a prophet, said, "these are not the words of one that hath a devil." So in the Old Testament he that came to anoint Jehu, (2 Kings ix. 11) was a prophet; but some of the company asked Jehu, "what came that madman for?" So that in sum, it is manifest, that whosoever behaved himself in extraordinary manner, was thought by the Jews to be possessed either with a good, or evil spirit; except by the Sadduces, who erred so far on the other hand, as not to believe there were at all any spirits, which is very near to direct atheism; and thereby perhaps the more provoked others, to term such men demoniacs, rather than madmen.

But why then does our Saviour proceed in the curing of