Satans Temptations in Three Parts, Part 1 · Chapter 7
CHAP. VII. Of Satan's Diligence in ſeveral Inſtances. The Queſtion about the Being of Spirits and Devils handled. The Sadducees Opinion diſcovered. The Reality of Spirits proved.
THe laſt particular obſerved in the Text, is his Diligence. This adds force and ſtrength to his Malice, Power, and Cruelty, and ſhews they are not idle, dead, or unactive Principles in him, which (if they could be ſo ſuppoſed) would render him leſs hurtful and formidable. This I ſhall diſpatch in a few Inſtances, nothing to this purpoſe.
Firſt, His Pains he takes in hunting his Prey, and purſuing his Deſigns: 'Tis nothing for him to compaſs Sea and Land, to labour to the utmoſt in his Imployment; 'tis all his Buſineſs to tempt and deſtroy, and his whole heart is in it. Hence Intermiſſion or Ceſſation cannot be expected, he faints not by his labour, and his labour with the ſucceſs of it, is all the delight we can ſuppoſe him to have: ſo that being puſhed and hurried by the Helliſh Satisfactions of deadly Revenge, and having a ſtrengh anſwerable to thoſe violent Impulſes, we muſt ſuppoſe him to undergo (with a kind of pleaſing willingneſs) all imaginable Toyl and Labour. If we look into our ſelves we find it true, to our no ſmall trouble and hazard: Doth he at any time eaſily deſiſt, when we give him a Repulſe? Doth he not come again and again, with often and impudently repeated Importunities? Doth he not carry a Deſign in his Mind for Months and Years againſt us? and when the Motion is not feaſible, yet he forgets it not, but after a long Interruption begins again where he left: Which ſhews that he is big with his Projects, and his Mind hath no reſt: He ſtretcheth out his Nets all the day long: We may ſay of him, that he riſeth up early, and ſitteth up late at his work, and is content to labour in the very Fire, ſo that he might but either diſturb a Child of God, or gain a Proſilyte.
duplicate page duplicate page Secondly, Diligence is not only diſcovered in Laboriouſneſs, but alſo in a peculiar readineſs to eſpy, and to cloſe in with fit occaſions, which may in probability anſwer the End we drive at. In this is Satan admirably diligent, no occaſion ſhall ſlip, or through inadvertency eſcape him: No ſooner are opportunities before us, but we may perceive him ſuggeſting to us, Do this, ſatisfie that Luſt, take that Gain, pleaſe your ſelves with that Revenge. No ſooner obtains he a Commiſſion againſt a Child of God, but preſently he is upon his Back, as he dealt with Job, he loſt no time, but goes out immediatly from the preſence of the Lord and fals upon him. Beſides what he doth upon ſolemn and extraordinary Occaſions, theſe that are common and ordinary, are ſo carefully improved by him that every thing we hear or ſee is ready to become our ſnare, and Satan will aſſay to tempt us by them, though they lye ſomething out of the way of our Inclination, and be not ſo likely to prevail with us.
Thirdly, 'Tis alſo a Diſcovery of his Diligence, that he never fails to purſue every advantage which he gets againſt us, to the utmoſt. If the occaſion, and motion thereupon encline us, ſo that if we are perſwaded by them, he follows it on, and is not ſatisfied, with either a lower degree of acting ſinfully, or with one or two acts; but then he preſſeth upon us to ſin to the height, with the greater contempt of God, and grievance of his Spirit, the greater ſcandal and offence to our Brethren, and having once cauſed us to begin, he would never have us to make an end. His Temptations roll themſelves upon us, like the breaking in of Waters, which by the fierceneſs of their current, make a large way for more to follow. He knows how to improve his Victories, and will not thorow Slothfulneſs, or Pity, neglect to compleat them. Hence it is, that ſometimes he reaps a large Harveſt where he had ſowen little, and from one Temptation, not only wounds the ſoul of him that committed it, but endeavours to diffuſe the Venom and Poyſonous Steam of it to the Infection of others, to the diſgrace of Religion, the hardning the Hearts of wicked Men, and the turning the Ignorant out of the way of Truth. In like manner, if he perceive the Spirits of Men grow diſtempered and wounded, he then plyes them with Threatnings, fills them with all manner of Diſcouragements, dreſſeth every Truth with the worſt appearance, that it may be apprehended otherwiſe than it is, and puts ſuch Interpretations on all Providences, that every thing may augment the ſmart of the Wound till they be overwhelmed with Terrors.
Fourthly, The various ways which he takes, ſhews alſo his Diligence; if one Plot take not, he is immediately upon another; he confines not himſelf to one Deſign, nor to one Method; but if he find one Temptation doth not reliſh, he prepares another more fietable; if Covetouſneſs doth not pleaſe us, then he urgeth to Profuſeneſs; if Terrors do not affright us to diſpair, then he abuſeth Mercies to make us careleſs and preſuming. If we are not content to be openly Wicked, then he endeavours to make us ſecretly Hypocritical, or Formal; ſometime he urgeth Men to be Prophane, if that hit not, then to be Erronious; if he cannot work by one Tool, then he takes another, and if any thing in his way diſguſt, he will not urge it over-hard, but ſtraight takes another courſe; ſuch is his Diligence, that we may ſay of him (as it was ſaid of Paul upon a better ground) he will become all things to all Men, that he may gain ſome.
Fifthly, Diligence will moſt ſhew it ſelf when things are at the greateſt hazard, or when the hopes of ſucceſs are ready to bring forth. In this point of diligence our Adverſary is not wanting, if Men are upon the point of Errour or Sin, how induſtriouſly doth he labour to bring them wholly over, and to ſettle them in Evil? one would think at ſuch times he laid aſide all other buſineſs and only attended this: How frequent, inceſſant, and earneſt are his Perſwaſions and Arguings with ſuch? the like diligence he ſheweth in obſtructing, diſturbing, and diſcouraging us, when we are upon our greateſt Services, or near our greateſt Mercies, what part of the day are we more wandring and vain in our thoughts, (if we take not great care) than when we ſet about Prayer? at other times we find ſome more eaſe and freedom in our Imaginations, as if we could better rule or command them; but then (as if our thoughts were only confuſion and diſorder) we are not able to maſter them, and to keep the door of the heart ſo cloſe, but that theſe troubleſome unwelcome gueſts will be crouding in, is impoſſible: Let us obſerve it ſeriouſly, and we ſhall find that our thoughts are not the ſame, and after the ſame manner impetuous at other times as they are, when we ſet about holy things, which ariſeth not only from the quickneſs of our Spiritual Senſe in our readier obſervation of them at that time, but alſo from the Devils buſie Moleſtation, and ſpecial diligence againſt us on ſuch occaſions. Beſides, when he foreſees our Advantages or Mercies, he beſtirs himſelf to prevent or hinder us of them; if Miniſters ſet themſelves to ſtudy and preach Truths that are more piercing, weighty or neceſſary, they may obſerve more moleſtations, interruptions, or diſcouragements of all ſorts, than when they leſs concern themſelves with the buſineſs of the ſouls of Men. He foreſees what Sermons are provided, and often doth he upon ſuch foreſight endeavour to turn off thoſe from hearing, that have moſt need, and are moſt likely to receive benefit by them. Many have noted it, that thoſe Sermons and Occaſions that have done them moſt good, (when they came to them) they have been ſome way or other moſt diſſwaded from, and reſolved againſt before they came; and then when they have broken through their ſtrongeſt hindrances, they have found that all their obſtruction was Satans diligent foreſight, to hinder them of ſuch a Bleſſing as they have (beyond hope) met withal. The like might be obſerved of the conſtant returns of the Lords day, if Men watch not againſt it, they may meet with more than ordinary, either Avocations to prevent and hinder them, or Diſturbances to annoy and trouble, or bodily Indiſpoſitions to incapacitate and unfit them: And 'tis not to be contemned, that ſome have obſerved themſelves more apt to be Drouſie, Dull or Sleepy on that day. Others have noted greater bodily Indiſpoſitions then ordinarily, than at other times; all which make no unlikely conjecture of the Devils ſpecial diligence againſt us on ſuch occaſions.
Let's caſt in another inſtance to theſe, and that is, Of thoſe that are upon the point of Converſion, ready to forſake Sin for Chriſt. Oh! what pains then doth the Devil take to keep them back? He viſits them every Moment with one hindrance or other; ſometimes they are tempted to former Pleaſures, ſometime affrighted with preſent Fears and future Diſappointments; ſometimes diſcouraged with Reproaches, Scorns and Afflictions that may attend their alteration; otherwile obſtructed by the perſwaſion or threatning of Friends and old Acquaintances; but this they are ſure of, that they have never more Temptations, and thoſe more ſenſibly troubling than at that time; a clear evidence that Satan is as Diligent as Malicious. I ſhould now go on to diſplay the Subtilty of this Powerful, Malicious, Cruel and diligent Adverſary. There is but one thing in the way, which hitherto I have taken for granted, and that is, Whether indeed there be any ſuch things as Devils and wicked Spirits, or that theſe are but Theological Engines contrived by Perſons that carry a good will to Morality, and the publick Peace, to keep Men under an awful fear of ſuch Miſcarriages, as may render them otherwiſe a Shame to themſelves, and a Trouble to others. It muſt be acknowledged a tranſgreſſion of the rules of Method to offer a proof of that now, which (if at all) ought to have been proved in the beginning of the Diſcourſe: And indeed the queſtion at this length, whether there be a Devil, hath ſuch affinity with that other (though for the matter they are as different as Heaven and Hell) whether there be a God, that as it well deſerves a confirmation, (for the uſe that may be made of it to evidence that there is a God, becauſe we feel there is a Devil,) ſo would it require a ſerious endeavour to perform it ſubſtantially. But it would be not only a needleſs labour, to levy an Army againſt profeſſed Atheiſts, who with high ſcorn and deriſion roundly deny both God and Devils; ſeeing others have frequently done that, but alſo it would occaſion too large a digreſſion from our preſent deſign. I ſhall therefore only ſpeak a few things to thoſe that own a God, and yet deny ſuch a Devil as we have deſcribed, and yet not to all of theſe neither; for there were many Heathens who were confident Aſſertors of a Deity, that nevertheleſs denied the Being of Spirits, as ſevered from Corporeity; and others were ſo far from the acknowledgment of Devils, that they confounded them in the number of their Gods; others there were, who gave ſuch credit to the frequent relations of Apparitions, and diſturbances of that kind, that many had atteſted and complained of, that they expreſſed more Ingenuity than Lucian, (who pertinaciouſly refuſed to believe, becauſe he never ſaw them,) and yet though they believed ſomething of reality, in that that was the affrightment and trouble of others, they nevertheleſs aſcribed ſuch extraordinary things to Natural Cauſes: Some to the powers of the Heavens and Stars in their Influences upon Natural Bodies,The Peripateticks. or by the mediation of certain Herbs, Stones, Minerals, Creatures, Voices and Characters,Porphyrius. Aug. De Civ. Dei. l. 10. c. 11. Galen. under a ſpecial obſervation of the motion of the Planets. Some refer ſuch things to the ſubtilty and quickneſs of the Senſes, of hearing and ſeeing, which might create Forms and Images of things, or diſcover (I know not what) Reflections from the Sun and Moon.Pomponatius. Some fancy the Shapes and Viſions to be exuviae, Epicureans.thin Scales or Skins of Natural things, giving repreſentations of the Bodies that caſt them off, or Exhalations from Sepulchres repreſenting the ſhape of the Body.Cardan. Others make them the Effects of our untruſty and deceitful Senſes, Academicks.the debility and corruption whereof, they conclude to be ſuch, and ſo general, that moſt Men are in hazard to be impoſed upon by deluſive Appearances. But with far greater ſhew of likelihood, do ſome make all ſuch things, to be nothing elſe but the Iſſues of Melancholly and corrupt Humors, Averr…es.which makes Men believe they hear ſee, and ſuffer ſtrange things, when there is nothing near them;Caſſius ad Brutum ex Plutarch. in vita Bruti. or really to undergo ſtrange fits, as in Lunacy and Epilepſy. Leaving theſe Men as not capable of Information from Scripture evidence, becauſe diſowning it: Let us enquire what miſtaken apprehenſions there have been in this Matter, among thoſe that have pretended a reverence to, and belief of Scripture: The Sadducees deſerve the firſt place, becauſe they are by name noted in Scripture to have denied the Reſurrection, and to have affirmed that there is neither Angel nor Spirit, Acts 23. 8. Matth. 22. 23.
This opinion of theirs (could we certainly find it out) would make much for the confirmation of the Truth in queſtion, ſeeing (what ever it was) it is poſitively condemned in Scripture, and the contrary aſſerted to be true. Many (and that upon conſiderable grounds) do think, that they do not deny abſolutely that there were any Angels at all, but that acknowledging that ſomething there was which was called an Angel, yet they imagining it to be far otherwiſe than what it is indeed, were accuſed juſtly for denying ſuch a kind of Angels as the Scripture had every where aſſerted and deſcribed: For conſidering that they owned a God, and (at leaſt) the five Books of Moſes, if not all the other Books of the Old Teſtament,Vid Spanhem. dub. Evang. Part 3. dub. 29. (as Scaliger and others judge, not without great probability, for neither doth the Scripture, nor Joſephus, mention any ſuch thing of the Prophets) it is unimaginable that they would altogether deny that there was Angel or Spirit at all. They read of Angels appearing to Lot, to Abraham, and met with it ſo frequently, that believing Scriptures to be true, they could not believe Angels to be an abſolute fiction, for one Fable or Falſity in Scripture (which ſo highly aſſerts it ſelf to be an unerring Oracle of the true God) muſt of neceſſity have deſtroyed the credit of all, and rendred them as juſtly ſuſpected to be true in nothing, when apparently falſe or fabulous in any thing.
Again, If we call to mind what Apprehenſions they had of God, (which all conſent they did acknowledge) we might more eaſily imagine what apprehenſions they had of Angels, for in regard that Moſes made mention of Gods Face and Back-parts, Exod. 33.and that frequently Hands and other parts of Mans Body were attributed to him, they concluded God to be Corporeal; and ſeeing the beſt of Creatures which God created cannot be ſuppoſed to have a more noble Being than was that of their Creator, and at the utmoſt, to be made according to the Pattern of his own Image and likeneſs, they might upon this Bottom eaſily fix a denial of Incorporeal Spirits, and by conſequence, that the Soul of Man was mortal, and therefore that there could be no Reſurrection; ſo that the nature of Angels being deſcribed under the notion of Spiritual Subſtances, they are judged to deny any ſuch thing, ſuppoſing that to be Incorporeal, was as much as not to be at all; and yet it were unreaſonable to deny, that they had not ſome Interpretation for thoſe paſſages of Scripture that mentioned Angels, which in their apprehenſions might be ſome Salvo to the truth of thoſe Hiſtorical Writings, which they acknowledged, but what that was, we are next to conjecture:Lib. 2. de Bello Jud. c. …. foreign. And indeed Joſephus by a little hint of their Opinion ſeems to tell us, that they did not ſo much deny the Being of the Soul as the permanency of it, and ſo by conſequence they might not ſo much deny abſolutely the exiſtence of Spirits as their Natural Being and continuance. Something there was that was called by the name of Angel, (that they could not but own) and that this muſt be a real, and not an imaginary thing, is evident from the real Effects and things done by them; yet obſerving their appearances to have been upon ſome ſpecial occaſion, and their diſappearing to have been on a ſudden, they might conjecture them to be created by God for the preſent ſervice, and then reduced to nothing when that ſervice was done.
Their Opinion then of Angels ſeems to be one of theſe two, Inſtit: l. 1. c. …. §. 9.Either that they were Corporeal Subſtances created upon a ſpecial emergency, …uit illa quidem …lim Sadducaeotum opinio, per Angelos nihil deſigna…i quam vel motus quos Deus hominibus aſpirat, vel ea quae edit virtutis ſuae ſpecimina.but not permanent Beings; or that they were but Images and Impreſſions ſupernaturally formed in the Fancy by the ſpecial Operation of God, to ſignify his Mind and Commands to Men, upon which they might fitly be called God's Meſſengers and Miniſters. I put in this laſt into the conjecture, becauſe I find it mentioned by Calvin, as the Opinion of the Sadducees, but both are noted by Diodate on Acts 23. 8. as with equal probability belonging to them; his words are, They did not believe they were ſubſiſting and immortal Creatures, but tranſitory Apparitions, or ſome divine Actions and Motions to produce ſome ſpecial and notable Effect.
Others alſo have been lately hammering out the ſame apprehenſion concerning Angels, and profeſs themſelves delivered from it with great difficulty,Hobs Lev. c. 34. p. 212. & 214. differing only in this from ſome of the Heathens before mentioned, that what thoſe aſcribed to the Puiſſance of the Stars, Natural Powers, or to weakneſs of Senſes and corrupt Humors, they (by the advantage of the general notions of Scripture) have aſcribed to God, putting forth his Power upon the Minds and Fancies of Men, or working by the Humours of the Body: upon this foundation they will eaſilier make bold with Devils to deny, if not their Being, yet their Temptations, imagining that we may poſſibly do him wrong, in fathering upon him theſe Sollicitations and Provocations to Sin, which we by experience find to be working and acting upon our Minds, thinking that our own Fancies or Imaginations may be the only Devils that vex us; and this they more readily hearken to, from the nature of Dreams and Viſions which happen to Men in an ordinary Natural way, where our Fancies play with us as if they were diſtinct from us: as alſo from this conſideration, that the Lunatick, Epileptick and Frenzical Perſons are in Scripture called Demoniacks, as Matth. 17. 15. with Luk. 9. where the Perſon is called Lunatick, and yet ſaid to be taken and vexed by a Spirit: ſo alſo Joh. 10. 20. he hath a Devil, and is mad: But theſe reaſonings can do little with an intelligent conſidering Man, to make him deny what he ſo really feels, and is ſo often forewarned of in Scripture: for ſuppoſe theſe were called Demoniacks by the Vulgar, it doth not compel us to believe they were ſo. Men are apt to aſcribe Natutural Diſeaſes to Satan,Dr. More's Myſtery Godlineſs. l. 4. c. 6. §. 10. and Chriſt did not concern himſelf to cure their Miſapprehenſions, while he cured their Diſeaſes. This ſome ſuggeſt as a Reaſon that may anſwer many Caſes, though indeed it cannot anſwer that of Matth. 17. becauſe verſ. 18. 'tis ſaid expreſsly that Jeſus rebuked the Devil, and he departed out of him, which would not have been proper to have been ſpoken on the account of Chriſt by the Evangeliſt, to expreſs the cure of a Natural Diſeaſe, for ſo would he unavoidably have been rendred guilty of the ſame miſtake with the Vulgar. But if we ſhould grant, that divers mentioned under the name of Demoniacks, were Men diſturbed with Melancholly, or the Falling-Sickneſs, all were not ſo; for thoſe in Matth. 8. 31. beſought Chriſt after their ejection, to have liberty to go into the Herd of Swine: ſo that if Mr. Mede intended to aſſert,Lib. 1. p. 85. on Joh. 10. 20. that all Demoniacks were no other than mad Men, and Lunaticks: I queſtion not but he was miſtaken, and by his reaſon, not only muſt mad Men and Lunatick Perſons paſs for Demoniacks, but all Diſeaſes whatſoever: for the Blind and Dumb were called alſo Demoniacks, Matth. 9. 32. and 12. 22. But the matter ſeems to be this, that where Men were afflicted with ſuch Diſtempers Satan took the advantage of them, and acted the Poſſeſſed accordingly; as he frequently takes the advantage of a Melancholly Indiſpoſition, and works great Terrors and Affrightments by it, as in Saul, or at leaſt that, where he poſſeſſed, he counterfeited the fits and furies of thoſe Natural Diſtempers, and acted, ſome like mad Men, and others he made Dumb and Deaf, (which ſeems to have been the caſe of thoſe in Matth. 9. and 12. where the deafneſs and dumbneſs did depend upon the Poſſeſſion, and was cured with it:) others were made to fall on a ſudden into Fire or Water, as thoſe that are Epiletick, and therefore might ſuch be called both Lunatick, or Epileptick, and alſo poſſeſſed with a Devil.
As to that reaſon which ſome fetch from Dreams, 'tis rather a Dream than a Reaſon againſt the Being of Devils, ſeeing the Effects of theſe Infernal Spirits are far otherwiſe, than the utmoſt of what can be imagined to be acted upon the Stage of Imaginations; ſo that the real and permanent Being of Devils may be eaſily proved:
Firſt, From thoſe real Acts noted to be done by Angels and Devils. The Angels that appeared to Lot, were ſeen and entertained in the Family, ſeen and obſerved by the Sodomites. Thoſe that appeared to Abraham were more than fancied Appearances, in that they eat and drank with him. The Devil conveyed Chriſt from place to place, this could not be a fancy or Imagination: their begging leave to go into the Swine, ſhews them real Exiſtences.
Secondly, From the real Effects done by them. We have undoubted Teſtimonies of Men really hurt and tormented by Satan. Of ſome really ſnatch'd away, and carried a great diſtance from their Dwellings. Of others poſſeſſed, in whom the Devil really ſpeaks audible Voices, and ſtrange Languages, gives notice of things paſt, and ſometime of things to come. The Oracles of the Heathen, (which however they were for the moſt part falſe or deluſory, yet) in that they were reſponſes from Images and Idols, were more than Phantaſms.
Thirdly, From what the Scripture ſpeaks every-where of them. Of their Malice and Cruelty. That Devils are Murtherers from the beginning. Their daily waiting how they may devour. Their Arts, Wiles and Stratagems. Their Names and Appellations, when ſtiled Principalities, Powers, Spiritual Wickedneſſes. The Prince of the Power of the Air, and a great many more to that purpoſe, ſhew that without apparent folly and dotage, we cannot interpret theſe of Motions only upon the minds and fancies of Men: Beſides, the Scripture ſpeaks of the Offices of good Angels, as their ſtanding continually before the Throne, Dan. 7. 10.their beholding the face of God, their accompanying Chriſt at his ſecond coming, their gathering the Elect from the four Winds, &c. which cannot be underſtood of any thing elſe, but real and permanent beings; and this is alſo an evidence that Devils are, ſeeing the Scripture mentions their fall, and their puniſhment.
Fourthly, Seeing alſo the Scripture condemned the Opinion of the Sadducees, the contrary of that Opinion muſt be true; and expreſsly in Acts 12. 9. That which was done by an Angel, is oppoſed to what might be Viſional or Imaginary.
Fifthly, The reality of Devils, and their Malignity hath been the opinion of Heathens. For there is nothing more common among them than the belief of inferiour Deities, which they called foreign or foreign, that is Devils; and notwithſtanding that they ſuppoſed theſe to be Mediators to the ſupream Gods,Mede Apoſt. latter Times, p. 19. yet they learned to diſtinguiſh them into good and evil. The Platoniſts thought that the ſouls of Tyrants after death became Lemures & Larvae, Auguſt. de Civ. D…i. l. 9. c. 11. &c. 19.that is hurtful Devils; and at laſt, the name Devil became of ſo bad a ſignification, that to ſay, thou haſt a Devil, was Reproach and not Praiſe; but what theſe groped at in the dark, the Scripture doth fully determine, uſing the word Devil only for a Malignant Spirit.