of the Cosmos.

For most people, the question of the evidence of the existence of a
demonic world, in the long run, resolves itself into that of the
trustworthiness of the Gospels; first, as to the objective truth of
that which they narrate on this topic; second, as to the accuracy of
the interpretation which their authors put upon these objective facts.
For example, with respect to the Gadarene miracle, it is one question
whether, at a certain time and place, a raving madman became sane, and
a herd of swine rushed into the lake of Tiberias; and quite another,
whether the cause of these occurrences was the transmigration of
certain devils from the man into the pigs. And again, it is one
question whether Jesus made a long oration on a certain occasion,
mentioned in the first Gospel; altogether another, whether more or
fewer of the propositions contained in the "Sermon on the Mount" were
uttered on that occasion. One may give an affirmative answer to one of
each of these pairs of questions and a negative to the other: one may
affirm all, or deny all.

In considering the historical value of any four documents, proof when
they were written and who wrote them is, no doubt, highly important.
For if proof exists, that A B C and D wrote them, and that they were
intelligent persons, writing independently and without prejudice,
about facts within their own knowledge--their statements must needs be
worthy of the most attentive consideration.[4] But, even
ecclesiastical tradition does not assert that either "Mark" or "Luke"
wrote from his own knowledge--indeed "Luke" expressly asserts he did
not. I cannot discover that any competent authority now maintains that
the apostle Matthew wrote the Gospel which passes under his name. And
whether the apostle John had, or had not, anything to do with the