disciples, and they asked him privately why they could not cast that
spirit out. To whom he replied: "This kind can come forth by nothing
but prayer and fasting." Is there a Christian in the whole world who
would believe such a story if found in any other book? The trouble is,
these pious people shut up their reason, and then open their bible.

In the olden times the existence of devils was universally admitted. The
people had no doubt upon that subject, and from such belief it followed
as a matter of course, that a person, in order to vanquish these devils,
had either to be a god, or to be assisted by one. All founders of
religions have established their claims to divine origin by controlling
evil spirits--and suspending the laws of nature. Casting out devils was
a certificate of divinity. A prophet, unable to cope with the powers of
darkness, was regarded with contempt. The utterance of the highest and
noblest sentiments, the most blameless and holy life, commanded but
little respect, unless accompanied by power to work miracles and command
spirits.

This belief in good and evil powers had its origin in the fact that man
was surrounded by what he was pleased to call good and evil phenomena.
Phenomena affecting man pleasantly were ascribed to good spirits, while
those affecting him unpleasantly or injuriously, were ascribed to evil
spirits. It being admitted that all phenomena were produced by spirits,
the spirits were divided according to the phenomena, and the phenomena
were good or bad as they affected man. Good spirits were supposed to be
the authors of good phenomena, and evil spirits of the evil--so that the
idea of a devil has been as universal as the idea of a god.

Many writers maintain that an idea to become universal must be true;
that all universal ideas are innate, and that innate ideas cannot be