In 1692, an unprecedented strain in its application effectually broke up Christendom’s long cherished and indurated delusion that devils unfleshed and devils incarnate are the only beings who can act and commune across the line dividing this from the life beyond. That rupture set Christians free to learn that duty called them to “try the spirits.” In time a generation came who met that duty. Spirits of God—good spirits—as well as others visit human abodes, and their presence itself is proof positive of man’s survival beyond the grave. Their widely conceded advent seems divinely opportune, for it occurs when their presence tends forcefully to check, and promises to stop the prevalent strong tendency of science and culture to divine that man’s doom is drear annihilation. The beneficent intensity of a special strain upon a specific delusion, nine score years ago, is due to the strength of faith, character, and action, and to the unwonted extent and excellency of medianimic instrumentality then existing at Salem Village, whose conspicuous action and use there made that spot lastingly memorable; and we deem it just to regard it as a point from which influences emanated whose fruits to-day are eminent blessings to the Christian world. The methods of Providence often educe choicest good from most direful evils.
APPENDIX.
Christendom’s Witchcraft Devil.
Christians, when New England witchcraft occurred, generally believed that it originated with, emanated from, and was controlled by one vast malignant personality, possessing frightful powers, aspects, and efficiency. A fair comprehension of what that being was then conceived to be is needful to anything like accurate knowledge of the origin, growth, sway, exit, and genuine character of occurrences which outwrought as dire strifes, horrors, bloodshed, and heart-wrenchings, as any courageous, intelligent, and conscientious people ever sided forward or suffered under.
Christendom, in the day of our Puritan forefathers, believed in a devil peculiar to a few centuries—in one who was of more modern birth than the Bible or other ancient histories—who was very different from any being characterized in either Jewish or heathen records of antiquity, and has no parallel, we trust, in any creed to-day.
Probably many malicious, as well as benevolent, unseen personages exist, who may often act upon men and their affairs. There may be powerful evil ones, in realms unseen, who there rule over hosts of like dispositions with themselves. Neither the existence of many devils, nor intermeddling by them with man’s peace and welfare, is called in question.
Authors of the Bible, when using the terms devil, Satan, and others of similar import, generally designated, as our own age extensively does, beings very unlike such a devil as was conceived of and dreaded by Christendom from two to five hundred years ago. Prior to and during the days of Jesus and his apostles, such terms were often applied to whatever, in either the visible or the unseen world, tempted or forced men to wrong-doing, or hindered their progress in goodness. Jesus said to a disciple, “Get thee behind me, Satan;” and this, simply because Peter was giving him advice more carnal than spiritual, and which was designed to dissuade Jesus from following the course which his conscience was prompting him to pursue. The mere giving of unwise advice made Peter a Satan. Turning to 2 Sam. xxiv. 1, you may read that the Lord, being angry, moved David to number the people. Turning again to 1 Chron. xxi. 1, you will find a description of the same transaction, in which it is said that “Satan ... provoked David to number Israel.” Therefore, in biblical language, even the Lord, when angry, was equivalent to Satan. Any accuser, in a court of justice or equity, might properly have been called a Satan, in the days of the prophets, for then that term was applicable to any adversary or opponent, of whatever grade or nature.