Dr. Cotton Mather, in the time of New England witchcraft, took home one of the possessed damsels, to learn the ways and works of Satan. When the doctor called the family to prayers, she would whistle, and sing, and yell, to drown his voice, would strike at him with her fist, and try to kick him. But her hand or foot would always recoil when within an inch or two of his body; thus giving the idea that there was a sort of invisible coat of mail, of heavenly temper, and proof against the assaults of the devil, around his sacred person. She seemed to be greatly displeased at the thought of his making public the doings of her master, the evil one; and when he attempted to write a sermon against him, she would disturb and interrupt him all manner of ways. For instance, she once knocked at his study door, and said that there was somebody down stairs that would be glad to see him; he dropped his pen, and went down: upon entering the room he found no one there but his own family. He afterwards undertook to chide her for having told a falsehood. She denied that she told a falsehood. "Did not you say that there was somebody down stairs that would be glad to see me?" "Well," she replied, with great pertness, "is not Mrs. Mather always glad to see you?" She even went much further than this in persecuting the good man while he was writing his sermon: she threw large books at his head. But he struggled manfully at these buffetings of Satan, as he considered them to be, finished the sermon, related all these and other kindred circumstances in it, preached and published it. Richard Baxter wrote the preface to an edition printed in London, in which he declares that "he who will not be convinced, by the evidence Dr. Mather presents, that the child was bewitched, must be a very obdurate Sadducee."
A few years since, a house in Maine was said to be haunted. The building and furniture were shaken, dreadful noises were heard, dismal sights were seen, and heavy blows were received. The occupant of the house had lately left a Calvinistic theological seminary. He afterwards became a settled Universalist preacher. "A neighboring family informed me," says the late Bernard Whitman, "that he now considered it the Spirit of God, haunting him to forsake Calvinism, and proclaim universal salvation." His explanation, though satisfactory to himself, may not be equally so to our readers.
The devil should never be made a packhorse for our sins, nor should our thoughts be turned from within, causing us to neglect a watch upon our own lusts and passions, in looking for the assaults of some outward tempter. The effect sometimes produced upon the minds of children has a very unfavorable influence. A pious mother, not finding it convenient to attend her little son to rest, told him to omit his prayers for one night. "Mother," said the child, "will the devil forgive me if I neglect my prayers?"
"What shall we say," says the late Professor Stuart, "of the excessive use that has been made of the passages that speak of his influence and dominion? Because, in reference to the wide-spread influence of Satan, he is called the 'prince of this world,' and even the 'god of this world,' are we literally to interpret passages of this nature, and thus in a clandestine manner introduce effectually the old dualism of Zoroaster and the Persians? This, indeed, has often, very often, been substantially done; done, I acknowledge, for the most part without any direct intention of such a nature. Still there is an impression, wide spread among the lower classes of people, even in our own country, that Satan is a kind of omnipotent being; and he is often represented as the successful, or rather the invincible, rival of the great Redeemer.
"Yet the New Testament is full enough of instruction relative to this subject to correct any erroneous views in relation to it, if it be duly examined. I need only appeal to the large class of passages which represent Satan as a conquered enemy; as 'falling like lightning from heaven;' as being reduced to a state of impotence in respect to that deadly power which he exercises, (Heb. ii. 14;) and all the evil principalities, and powers, and magistrates (1 Cor. xv. 24, Eph. vi. 12, Col. ii. 15) as being subdued, or to be subdued and utterly discomfited, by Christ; for 'the prince of this world is cast out,' (John xii. 31;) 'the Son of God was manifested that he might destroy the works of the devil,' (1 John iii. 8;) and Christians are every where spoken of as being liberated from his dominion and power, (1 John v. 18-44.) When the apostle, therefore, calls Satan 'the god of this world,' and the Savior calls him 'the prince of this world,' it is the world of the wicked which is meant; for such is the usual idiom of the Scriptures. And as to the power of Satan over the wicked, it is every where presented in the New Testament as something that will wholly cease after a time, and the reign of the Prince of Peace become universal.
"How deeply these considerations intrench upon the long-practised methods of exhibiting Satan as omnipotent and omnipresent every thinking mind will easily perceive. Especially has the Romish church erred here beyond all bounds of reason or moderation. According to the doctrines which they sedulously inculcate, Satan has not only irresistible power over the world of the wicked, but, next to such a power, even over Christians. Nothing but exorcisms, and holy chrisms, and lustrations with holy water, and incantations, and the like, can keep off evil spirits, or disarm them of their fatal power. And as the consummation and chief end of all the doctrine, nothing short of the interposition of the priesthood can secure any one against destruction, either in this world or the next—an interposition, however, which is not freely given, as the Savior commanded the disciples to impart the blessings of the gospel, but to be purchased at whatever price the church may fix upon it."—Bibliotheca Sacra, February, 1843.
Language sometimes used in times of excitement is prejudicial to the cause of religion. It is sometimes said that the Almighty is visiting such a town; that he is coming this way; that he has taken up his abode in a certain village; that he will remain but a few days; that he has been driven away by unbelievers, and that he cannot be expected again for some months or years. Now, it should be remembered that God is every where present, and that his spirit is always striving within the soul; and its voice is drowned only by the strife and tumult of our own discordant passions. The Spirit is ever ready to assist us, whenever we resolve to use our own efforts in hearty coöperation. And if revivals of religion seem to be of a periodical nature, it is because our own zeal or engagedness is too fitful. The church can enjoy a constant season of refreshing from the presence of the Lord, only let its members be ever active, ever diligent, ever devoted and persevering. God works not by miracle, but through the agency of common means or efforts. We must not, therefore, defer attention to the duties of religion, in expectation of some special interposition of Heaven. We should remember that a sober, righteous, and godly life is the best evidence of true conversion; and that we are called upon to work out our own salvation with fear and trembling, God himself having vouchsafed to work within us both to will and to do of his good pleasure.
CHAPTER XVII.
BANISHMENT OF POPULAR SUPERSTITIONS.
Seeing the evils of popular superstitions, what course shall we adopt for their banishment? Or, in other words, how shall we best lend a helping hand to hasten the downfall of ignorance, error, and sin?
1. We must deliver ourselves from their domination; for we are all more or less under their influence. When any of the common signs of good or evil fortune appear before us, our thoughts involuntarily recur to the thing supposed to be signified. Sometimes a momentary shudder is communicated to the whole system; unpleasant sensations are often excited; and frequently a depression of spirits is produced. And how can we free ourselves from this thraldom? By the exercise of our reason. A proper use of our reasoning faculties will enable us to accomplish this undertaking. We must endeavor to convince ourselves that all these things are the offspring of ignorance; that they have no foundation in reason, philosophy, or religion; and that they are exceedingly pernicious in their consequences. When fully persuaded of these truths, we must strive to make our feelings coincide with the dictates of our understandings. And this we can effect by persevering self-discipline. Such exertions, with the blessing of Heaven, will eventually deliver us from the inconvenience, vexation, and slavery of popular superstitions. And as such a consummation is most ardently to be desired, we must enter upon the duty with a zeal and earnestness commensurate with its importance.