Female Scripture Biography, Volume II / Including an Essay on What Christianity Has Done for Women

by F. A. Cox

(SEE p. 320.)

The concurrent evidence of a variety of passages of Scripture respecting the existence of Satan, ind his interference in human concerns, have been rejected with singular and pertinacious audacity, solely upon the ground that the whole of these representations must be figurative, because they are not consonant to human reason--which seems to be a very dignified sort of personage, assuming to herself the right of calling revelation to her bar, and disposing at pleasure of the doctrines of Heaven. As, however, truth will always bear investigation, it may not be improper to devote a few additional pages to this subject, with a view of satisfying; the humble inquirer, that sound sense and divine testimony are really and entirely coincident.

Whatever is revealed it becomes us to believe, and simply on this account, that it is revealed; if the subject of the revelation be mysterious or incomprehensible, this does not annul our obligation implicitly to believe it, because sufficient reasons may exist in the Eternal Mind for the concealment of its nature, or it may surpass the comprehension of our limited capacities; but if it be naturally capable of investigation--if it be not only a fact, but a fact in proof of which evidences may be adduced, and explanations furnished, our minds cannot be better employed, than in thus superinducing substantial evidence or vivid probability upon the testimony of divine inspiration.

I. It is highly reasonable to suppose, that there are beings of a distinct and superior order to ourselves in the universe. Nothing can be more improbable than to imagine that this earth is the only inhabited region of universal empire, the only peopled province in the creation of God; especially when we observe that it forms but one, and that a small globe of matter belonging to a system in which others, and some very superior bodies, are found moving round the came centre, and legulated by similar laws; and that this whole system itself is but one out of ten thousand others that constitute the heavenly constellations, and "pave the shining way to the divine abode."

The productions of Infinite Wisdom are wonderfully diversified. In the present world we have an opportunity of observing them only in the descending scale, from man, the summit of creation, down through all the gradations of animal existence, to the scarcely discernible insects that flit in the summer sunbeams, and to the minuter world of microscopic discovery. But analogy would lead us to infer, that there may be beings in the vast dominion of universal space as much superior to man as man himself is superior to insects or animalculæ. It is not probable that creative power should cease to operate precisely at the point where human existence commences; and especially as mind admits of incalculable diversity in the extent of its energies and capacities, and as it is found in all cases to possess a power of improvement and expansion, it is likely, under other circumstances and in other worlds, it may he inconceivably superior to the highest elevation it his ever attained in this lower region. Hence we infer the great probabilily of angelic existence.

II. It is reasonable to suppose, that superior intelligences were constituted free agents, and capable therefore of retaining or forfeiting their primeval character and happiness, for this is the evident lay of the rational creation, so far it comes within the limits of our observation. If this be the case, some of these beings may probably have misused their liberty, and become depraved and corrupt. It is essential to the notion of free agency, to suppose this possible, and though from the infinite benignity of the Divine Being, we should infer that he would create them holy and happy, we cannot conclude they must necessarily be preserved in such a state. There is nothing in the nature of the blessed God, as a just and holy Being, to require this, no obligation to do so resulting from the mere circumstance of their being thus created, and nothing, in a perfect system of holy government, to demand it. Indeed, quite the reverse, because it is natural to infer, that the subjects of divine government, however elevated in character and condition, should be responsible to their Ruler, and liberty of thought and action, the power of choice, and refusal of obedience and disobedience, is essential to responsibility. There may, therefore, probably exist unholy or evil spirits, such as have not kept their first estate, and consequently amenable to righteous laws, and proper objects of punishment.

III. As it is reasonable to suppose that the government of God may admit of the existence of fallen and evil spirits, as well as those of a more honourable class, it is equally so to conclude, that a similar or analogous variety of talent, capacity, and guilt may obtain to that which we observe in the constitution of other intelligent creatures both good and evil, in this world. Wicked men are not satisfied to be sought by criminals, they have no wish to be alone in sin but are uniformly anxious to seduce others into the perpetration of those iniquities which they themselves have dared to commit. The first action of Eve after her transgression, was to hand the forbidden fruit to her husband, and persuade him to eat, and it is the earliest wish of a rebellious heart to involve others in the guilt and misery of their own deeds, partly for the sake of concealing their enormity, by diverting the eye from observing the awful proportions of then individual offences, and partly to acquire encouragement and support in the commission of yet unpractised crimes. Hence "one sinner destroyeth much good." According to his capacity or opportunity he becomes the centre of a large circle of impious association, he sways inferior minds, and forms them into so many satellites round his person, who individually acquire a lustre from his pre-eminence, and feel the attraction of his base superiority. Hence the world of wickedness is ruled by an incalculable number of petty princes, who each assume independent empire, but all combine to carry on eternal war against the order of providence, the good of society, and the glory of God,

It is not absurd, then, to conclude, that a similar diversity prevails amongst evil beings of a superior class, that some may be far more atrocious in their characters than others, and more capacitated to do extensive mischief. It is equally likely, that their influence over other evil spirits may be proportioned to these circumstances, and that their example or advice may excite to deeds of infernal daring. These considerations would eventually conduct us to the probability of the existence of one, pre-eminent above the rest in crime and in capacity, who may influence the several chiefs of the infernal empire, as they exercise a power over inferior demons; or that Satan, or the devil, is "the prince of the power of the air."

IV. The invisible nature of diabolical agency can be no sufficient objection to its existence. Admitting that there are other proofs, this circumstance could not diminish their force, much less destroy their evidence. It must be granted, that without other proofs it would be a radical objection, because in such a case the whole statement would he gratuitous and conjectural. If it were allowable to suppose such an agency, it might be equally so to refuse admitting it; every one may be amused or not with a pure fiction, an imaginary creation. But do not plead, that the invisibility of diabolical agency is any proof or any presumption of its reality; but simply that it is no objection, that it has no power to neutralize the evidence produced, and that unbelievers have no authority, on this account, to treat the subject with that profane and impertinent ridicule, which is a mere commonplace artifice to evade unwelcome convictions.

God is invisible--but is this any argument against his being? The human soul is invisible--is this a proof that it does not exist? The magnetic influence cannot be seen--is this a reason that it does not operate? Are the opinions or philosophers deduced from the analogies of nature, that suns and stars and systems occupy the distant regions of space, which have never yet been penetrated by the best constructed telescopes, rendered improbable by the allegation, that no eye and no instrument can discern them? The existence and operations of the devil are admitted to be invisible to sense, and in many cases, perhaps, difficult of investigation by reason--what then? Nothing.