Now the idea of demonology having been present in the minds of the writers, it is obvious that they did not omit all reference to these absurd beliefs, merely because they were outside the subject on which they were writing. But while demoniacal action is repeatedly alluded to, it is an undeniable fact that no stories of the description given by this writer are to be found in them. The author therefore has furnished the most conclusive proof, without intending to do so, that these forms of thought, to whomsoever else they may have appertained, were neither those of the original followers of Jesus, nor of the authors of the Gospels.
It follows therefore that this attempt to prove that the followers of our Lord and the authors of the Gospels were a prey to such a mass of grotesque beliefs respecting demons, as to invalidate their historical testimony, falls to the ground, and that the data on which this has been attempted to be established, afford proof on the contrary that they did not entertain the beliefs in question.
Chapter X. The Existence And Miracles Of Satan.
I fully admit that a difficulty is involved in the idea that a being like Satan is permitted to perform actions which bear even a remote analogy to divine miracles. I have already shown that the New Testament only apparently ascribes to him a supernatural action of a very limited and special kind, differing widely from our usual conception of a miracle. I now proceed to inquire how far this limited action, thus attributed to him, if we suppose that possession was an objective fact, and not a form of madness, interferes with the validity of the attestation of miracles to the Christian revelation.
The existence of a being like Satan is alleged as constituting an enormous difficulty against the statements of the New Testament. A numerous class of writers dismiss the idea of his existence as unworthy of serious argument, and endeavour to dispose of it with a sneer. This world however contains numerous analogous cases of very evil men endowed with the highest mental powers, who have exerted the most injurious influences on others. Their existence is a fact; and the difficulties attending it cannot be got rid of by any kind of evasion. The objections that have been urged in connection with this subject are not founded on the facts of the moral universe as they exist; but on à priori principles alone. It has been affirmed to be incredible that Almighty God should [pg 224] have permitted the existence of such a being as Satan; or if his existence is permitted, that he can be allowed to interfere in the affairs of men.
In dealing with this question it is evident that I must proceed on the supposition that I am reasoning with theists only. The whole question is irrelevant on the principles of Pantheism or Atheism, or, to put the case more distinctly, on such principles there is no greater difficulty in supposing that nature has evolved evil beings superior to men in their faculties and powers in some other part of the universe, than that it has evolved evil men, who are gifted with high forms of intelligence in this; or even that such beings should be capable of interfering in human affairs. If Pantheism or Atheism is a correct account of the facts of the universe, it is impossible to say what kind of beings nature may have evolved in the past, or may evolve in the future from her prolific womb.
But if it is once conceded that a personal God exists, who is the moral Governor of the Universe, the affirmation that the existence of such beings is inconsistent with his attributes, is only another form of asserting that the existence of moral evil is incompatible with them. The ground of its existence has been a problem, into which the human mind has striven to penetrate from the earliest dawn of thought, without ever approaching to its solution; but into this question it is useless to enter. In the present argument we are dealing with facts, and the existence of aggravated forms of moral evil in the universe is a fact. If there be a God, it must be consistent with his attributes. The real difficulty lies in its existence at all in the universe of a God who is all-powerful and good.
But since it does exist, the existence of a being like Satan is a mere question of degree. It is an unquestionable [pg 225] fact, whether we can explain it or not, that many men of the worst moral principles have been gifted with the highest intellectual powers, and have been placed in positions in society which have enabled them to inflict the greatest evil on others. History is full of such cases. The most extreme forms of human corruption have been not inaptly designated as “Satanic.” If therefore under the moral government of God it is a fact that such forms of human wickedness exist; and if it is supposable, that there are other rational beings in the universe endowed with higher powers than man, how can it be inconceivable that they may differ in moral character, precisely in the same way as men do; and that some may be eminently virtuous, and others fearfully corrupt? It is clear that the difficulty centres in the existence of moral evil in the universe of a God who is possessed of almighty power, and perfect holiness and goodness. Why has He permitted it? Is its existence a necessary condition of the creation of a free moral agent? If so, might not the amount of it have been greatly diminished? The utmost light that reason can throw on these questions consists of a few very imperfect glimmerings. The fact is undeniable, that a large mass of moral evil exists, and in very fearful forms. If there be a Creator of the universe, it is plain that the present state of things must be consistent with his attributes. The only mode of escaping from this difficulty is by taking refuge in the vastly greater ones of pantheism or atheism.