When “King Saul was abandoned by the Spirit of God, and an evil spirit from the Lord troubled him; his courtiers persuaded him to command his servants to seek out somebody that was a good player on the harp, who might sooth or compose him by his music, when the evil spirit from God was upon him.” Which when Saul had done, by sending messengers for David; “whenever it happened that Saul was seized with that evil spirit, David took his harp, and play’d on it; and thus Saul was refreshed and became composed, and the evil spirit departed from[62] him.”

Now to me it appears manifest, that this king’s disease was a true madness, and of the melancholic or atrabilarious kind, as the ancient physicians called it. And the fits return’d on him at uncertain periods, as is frequently the case in this sort of disease. Nor could the cause of that disorder be a secret, seeing he had been lately deprived of his kingdom by God’s express command. Likewise the remedy applied, to wit, playing on the harp, was an extremely proper one. For physicians have long since taught us, that symphonies, cymbals, and noises, were of service towards dissipating melancholic thoughts;[63] the power of which we have accounted for in another place upon geometrical principles.[64] Hence also it more plainly appears, that the disorder was owing to natural causes; for otherwise how could the music of a harp drive it away? Counsel and prudence in a man was, in the Hebrew language, usually stiled the Spirit of God; and a person deprived of these qualities, was said to be troubled with an evil spirit, that is, to be mad.

I am not ignorant that the Jews, by a manner of expression familiar among them, are wont to describe diseases of this kind, to the power of evil angels, as ministers of God; and that even at this day, some very learned men defend the same notion. But for my part, if I may be allowed to declare my thoughts with freedom, I cannot think it right to have recourse to the divine wrath for diseases, which can be proved to have natural causes; unless it be expresly declared, that they were sent down directly from heaven. For if they fall on us in punishment of our sins, the intention of the supreme lawgiver would be frustrated, unless a sure rule was given, whereby his vengeance might be distinguished from common events; in as much as the innocent may be equal sharers in such calamities with the guilty. Moreover, it seems reasonable to believe, that evils inflicted by the omnipotent judge, must be either incurable, or curable by himself alone; that the connection of his power with his equity, may the more brightly shine forth. By such a criterion, are miraculous works distinguished from the operations of nature. For it would be impiety to suppose, that the almighty creator of heaven and earth intended, that his works should be performed in vain. Wherefore it is worthy of our observation, that great care is always taken in the sacred histories, to make the divine power in such cases, appear most manifest to all. Thus when the Lord had infected Miriam (or Mary) with a leprosy, for a sin committed by her, and consented, on the supplication of Moses, to make her whole; it was not done till seven days afterward.[65] Gehazi’s leprosy remained in him and his progeny for ever.[66] King Azariah was smote with the leprosy, for not having demolished the high places; and he was a leper unto the day of his death.[67] Ananias and his wise were struck dead suddenly by the miraculous power of St. Peter.[68] Elymas the sorcerer, was struck blind for a season by St. Paul, for his frauds and wickedness.[69] Therefore since threats and plain indications of diseases, inflicted in an uncommon manner, are always manifestly declared; whensoever these are wanting, why may we not say, that the event was by no means supernatural? And I desire, once for all, that this sentiment may hold good with regard to several other calamities.