Disease and Demonology by W. S. Sadler

Pacific Press Publishing Company · Oakland, California · Aug 27, 1902

FromSigns of the Times, Vol. 28, No. 35.

Disease and Demonology

By W. S. Sadler

THE MISSION OF PAIN AND THE LANGUAGE OF DISEASE. NO. 1.

[This article was omitted by mistake from its regular place; but inasmuch as each article is independent, it is just as good here.—Ed. S. of T.]

“The Lord is good to all; And His tender mercies are over all His works.” —Ps. 145:9.

A PROPER understanding of this subject proves the key that unlocks many experiences otherwise wholly mysterious and oftentimes apparently unjust. It is strange that pain and affliction, so largely experienced by the human family, are so little understood by the average individual. They have been studied less than almost anything else that affects our physical or moral well-being. God is managing the universe, and whatever happens in our human experience must be with divine permission. Man does not suffer without the knowledge of God; for “in all their affliction He was afflicted.” Isa. 63:9. His mercy is constantly extended “over all His works.” He doeth all things well; and the fact that we do not comprehend His infinite purpose, or fully understand the cause and object of our affliction, does not prove that God is not working for us in love, and doing for us the best He possibly can under existing circumstances.

Disease and Demonology.

Modern scientific research has clearly established the fact that disease is simply nature at work under unfavorable circumstances and unnatural conditions. However the old idea that disease is something that gains possession of a man, and has to be “driven out,” still holds considerable influence over the human race. The idea that pain or disease can be “driven out” of the sick man is held in various ways by all the heathen races. In reality, disease is but an extraordinary struggle for life under conditions wholly unfavorable to health. Acute disease is simply nature fighting a brave battle for the individual’s existence, probably necessitated by his continued transgressions of the laws governing his physical being.

Taking this view of the matter, it is very evident that when poisonous drugs are introduced into the system, nature not only has to continue the struggle against the unfavorable conditions imposed upon her by the individual’s transgression, but in addition must begin the second battle of reacting against these poisons. And in the extraordinary effort of reacting against these drugs, nature oftentimes succeeds in eliminating the disease-poisons which have accumulated within the body. But all the while it must be apparent that the man himself is the battle-ground where nature is compelled to carry on this twofold struggle.

How much more simple and reasonable it is to recognize that disease is the result of definite causes, and seek to help the sick man by removing the cause. To-day we are not, by any means, free from the remnants of the old superstition of disease and demonology. Common people still seek for something “to drive the pain out,” to “draw the inflammation out,” etc. The part that demons have to act in disease is that of tempting man to transgress the laws of health, and thus bring upon himself the corrective penalty of sickness and suffering. But many a sincere soul has gone to the grave in despondency and almost in despair, because of physical afflictions which he supposed resulted from the “power of the enemy” over him, and feeling that his faith must indeed be very weak, else he would be able to rise above this adverse power, and become free from the disease which the adversary had caused to possess him.

As far as human reason can penetrate and human judgment discern, health and disease are matters of sowing and reaping. The part of Satan in the production of disease is that of the tempter, tempting men to sow the seeds of ill health. Of course, when man’s will-power has become weakened as a result of physical disease, and the vigor of his mind has been much impaired, Satan is not slow to recognize this weakening of the mental, moral, and physical resistance, and, as far as possible, lays his plans to control, possess, or even destroy, the one who, by his continued transgression of the laws of life and health, has thus placed himself under the enemy’s power. Thus the enemy’s influence over an individual figures, not as the cause of disease, but as a result of the weakening of the mental and moral resistance effected by long continuation in transgression.

W. S. SADLER.