Satans Temptations in Three Parts, Part 1 · Chapter 4
CHAP. IV. That Satan hath a great meaſure of Knowledg, proved, by comparing him with the knowledg of Adam in Innocency, and by his Titles. Of his Knowledg Natural, Experimental, and Acceſſory. Of his knowledg of our Thoughts. How far he doth not know them, and how far he doth, and by what means. Of his knowledg of things future, and by what ways he doth conjecture them. The Advantages in point of Temptation that he hath by his Knowledg.
IN the diſcovery of Satan's Knowledg, I ſhall firſt give Evidence and Demonſ…ration thereof. To which purpoſe, (1.) Let us conſider the Knowledg of Adam in Innocency; which being found to be great, it will thence be eaſily concluded, that Satan's Knowledg is far greater: Two notable diſcoveries we have of Adam's Knowledg,Gen. 2. 29. the one was his giving of Names to all Creatures; Which was not only a Sign of his Dominion, but alſo a notable Inſtance of his Ʋnderſtanding, ſeeing the Names were given according to the natures of Creatures; whereof Bochartus gives a large account,Hieroz…oicon, 1. Part. as the Camel is called foreign, becauſe it's apt to repay injuries; the Kite, foreign, from its ſharpneſs of ſight; the Pelican is named foreign, from its uſual Vomiting, &c. The conſideration of the aptneſs of Names impoſed on Creatures, made Plato acknowledg, That it was a work above ordinary capacity. The other diſcovery of Adam's Knowledg, was his knowledg of the Original of Eve at firſt ſight; Gen. 2. 23. he ſaid, This is now Bone of my Bones, and Fleſh of my Fleſh, &c. This Inſtance Luther made uſe of to prove the knowledg that we ſhall have of one another in Heaven; which ſhews that Adam's Underſtanding was then incomparably more ſublime than ours, and of a nearer approach to the knowledg which a ſtate of Glory ſhall furniſh us withal. To this might be added a further proof from the rare Inventions, and excellent Diſcoveries that ſome raiſed Wits have made, of things that have laid deep, and far out of the view of common Capacities. As alſo thoſe views, ſights, and more than ordinary comprehenſions which the Souls of Men have had, when they were a little freed from the clog and hinderance of the Body, either in Extaſies, or by approaching Death; all which put together, will go far to prove a very great meaſure of Knowledg in Satan, if we take along with us this Foundation, That in all the Works of God, we find the higheſt Knowledg in the nobleſt Being: Living Creatures are more excellent than Stones or Trees, and therefore hath God furniſhed them with Senſes, and hath alſo diſtinguiſhed them by higher degrees of Sagacity, according to their excellency above others: Thus the Ape, Fox, Elephant, &c. have ſuch Abilities above the Worm and Fly, &c. that ſome have queſtioned whether they had not ſome lower degrees of Reaſon Yet as theſe are below Man, ſo doth his Reaſon far excel their greateſt quickneſs of Senſe. Angels are an higher Being than Man, (for he made him lower than the Angels) and conſequently their Knowledg is proportionably greater. So that if Adam in Innocency underſtood the Nature of Things, how much more exactly and fully muſt we imagine Satan to know them?
Secondly; But the Proof is more full and direct, from thoſe Appellations and Titles which the Scripture, and the Experience of Men,quaſi foreign. have put upon him; his uſual name foreign, which (in Matth. 8. 31. Mark 5. 12. Rev. 16. 14.) we tranſlate Devil, properly ſignifieth one that is wiſe, knowing, or skilful. And however the wickedneſs of that Spirit hath ſo far diſhonoured this word, that 'tis always (as ſome think) uſed to ſignifie Ʋnclean Spirits; yet ſtill it carries an evidence of their Nature in reference to Knowledg, that though they are wicked Creatures, yet are they wiſe and knowing: 'tis ſaid, Gen. 3. 1. The Serpent was more ſubtil than any Beaſt of the Field; which though it be true literally of the Serpent, whoſe Wiſdom and Subtilty, Naturaliſts have abundantly noted, yet that expreſſion hath an eye upon Satan, who was the principal Agent; and the Serpent there is called ſubtil, as influenced by Satan, whoſe Inſtrument he was: which we may believe,Principaliter ad Diabolum referenda eſt callidit…s. not only upon the credit of Auſtin and Lyra, but more ſecurely upon the Teſtimony of other Scriptures, which name him the Old Serpent, Rev. 17 9. and impute all that Craft in the management of that Temptation, to a particular remarkable skill and ſubtilty of Satan; The Serpent beguiled Eve through ſubtilty, 2 Cor. 11. 3. and (if Beza conjecture right) the Appellation foreign do ſo fitly ſuit this Hiſtory of the Tree of Knowledg, that the title of Knowledg ſeems to be given him for this ſingular Maſter-piece of Craft.
Thirdly; That Satan hath Great Knowledg, is by theſe Arguments diſcovered; but if further inquiry be made into the Nature of his Knowledge, we ſhall be nearer to a ſatisfaction in this particular; and here we may obſerve a three-fold Knowledg in Satan.
Firſt;Cognitio Veſpertina & Matutina. Barth. Sybillae otium Theol. p. 361. A Natural Knowledg, which the School-men have diſtinguiſhed into theſe two; (1.) An Evening Knowledg, which he received from things Created, whereby the ſpecies of things were impreſſed upon his Mind, and ſo received, being a Knowledg à poſteriori, from the Effects of Things; which becauſe it is more dark and obſcure,Aug. in 3 Gen. & civitat. Dei. lib. 11. c. 29. than that which ariſeth from the Cauſes of things, they tearmed Evening Knowledg. (2.) The other is Morning Knowledg, Dr. Jeniſon Height of Iſraels Idolatry, p. 31.which is a Knowledg of Things in the Power and Wiſdom of God, in which he ſaw the Idea's and Images of all Things; this Knowledge they prefer before the other,Ipſam creaturam melius ibi, hoc eſt, in Sapientia Dei tanquam in arte qua facta eſt, quam in ea ipſa ſciunt. Aug. Civit. Dei. Ibid. as Lines and Figures are better known from Mathematical Inſtruction, than by their bare tract, as written in Duſt.
Secondly; Beſides this he hath an Experimental Knowledg; which is the improvement of that natural Stock, by further Acquiſitions and Attainments; and indeed Satan had very high Advantages for an increaſe of Knowledg, he had a great Stock to begin withal; he hath had fit and ſutable Objects to work upon in his Contemplations, ſo that by comparing things with things, in ſo large a Field of Variety, and that for ſo many years together, it cannot be, but that he ſhould be grown more experienced and ſubtil than he was at firſt: and the Scripture doth fairly countenance this Suppoſition,foreign. by telling us of his Devices, 2 Cor. 2. 11. of his Wiles, Epheſ. 6. 11. and of his Depths, Rev. 2. 24. All which Phraſes imply, That Satan hath ſo ſtudied the Point of Temptation, that he hath now, from long Experience and Obſervation, digeſted it into an Art and Method, and that with ſuch exactneſs, that it is become a Myſtery, and a Depth, much covered and concealed from the notice and obſervation of Men.
Thirdly; To both the former, may be added another Knowledg; which becauſe 'tis from another Spring, I may call it an Acceſſory Knowledg, conſiſting in occaſional Diſcoveries made to him, either when God is pleaſed to make known ſo much of his Mind and Purpoſe as he imploys him (as an Inſtrument or Servant) to execute, as he did in the caſe of Job and Ahab; or when he informs himſelf from the Scriptures, or catcheth hints of Knowledg from the Church, and the Ordinances thereof. If good Angels have an encreaſe of Knowledg this way, as is evident they have, (for to Principalities and Powers in Heavenly Places, is made known by the Church the manifold Wiſdom of God, Epheſ. 3. 10.) we cannot but imagine that Satan hath ſome addition of Knowledg from ſuch Diſcoveries. While we are upon this Point, it will be neceſſary to offer ſome ſatisfaction to two Queſtions.
Firſt; Queſt. 1.Whether Satan knows our Thoughts?
It's undoubtedly God's Prerogative, Anſw. 1.to know the Thoughts; he knows them intuitively, which is beyond the power of any Creature, Jer. 17. 9. Who can know it? This is a Challenge to all, implying the utter impoſſibility of it to any but to God alone; I the Lord ſearch the Heart; he knows the moſt inward Thoughts. Rev. 2. 23. I am he which ſearcheth the Reins, and the Heart; Heb. 4. 13.he knows them evidently and certainly, All things are naked and open before, him, with whom we have to do. Thoſe ſecret Thinkings and Intendments which are hid from others, and which we our ſelves cannot diſtinctly read, becauſe of their ſecret intricacy or confuſedneſs,foreign. yet the very inſide and outſide of them are uncaſed, cut up and anatomized by his eye: in all which Expreſſions, God is careful to reſerve this to himſelf, I the Lord do it, or I am he that ſearcheth; and ſignifies, that none elſe is able to do the like.
Yet Satan can do much this way:Anſw. 2. for if we conſider how he can come ſo near to our Spirits, as to communicate his Injections to us, and that he often entertains a Diſpute with us in this ſecret way of acceſs that he hath to our Thoughts; if we obſerve his Arguings, his Anſwers and Replys to our refuſals, ſo direct, ſo pertinent, ſo continued, we ſhall be conſtrained to grant that he can do more this way than is commonly imagined. That I may explain this with a due reſpect to God's Prerogative of knowing the Heart, I ſhall,
Firſt, Shew that there are two things which are clearly out of Satan's reach. (1.) Our future Thoughts, he cannot tell what ſhall be our Thoughts for time to come, he may poſſibly adventure to tell what Suggeſtions he reſolves to put into our Hearts, but what ſhall be our Reſolves and Determinations thereupon, he knows not: This is ſingled out as one part of God's Prerogative, that he knoweth the determinate Purpoſes and Reſolves of the Heart aforehand, becauſe he turneth the Heart as he pleaſeth, Prov. 21. 1. (2.) Our preſent formed Thoughts, the immediate and imminent Acts of the Mind he cannot directly ſee into: He may tell what floating Thinkings he hath put into our Heart, but our own proper Thoughts, or formed Reſolves, he cannot directly view; this is alſo particularly inſiſted on as proper to God alone. John 2. 24, 25. Chriſt knew all Men, ſo directly, that he needed not that any ſhould teſtifie of Man, (this Satan ſtands in need of; he ſometimes knows Men and their Thoughts, but he needs a Sign or notification of theſe Thoughts, and cannot immediately look into them); the reaſon why Chriſt needed not this, is rendred thus,Matth. 12. 25. for he knew what was in Man; that is, intuitively he knew his Thoughts, and could immediately read them.
Secondly, I ſhall endeavour to explain how much, or how far he can pry into our Thoughts. Several things are granted which argue Satan can go a great way toward a diſcovery: As,
Firſt,Dr. Jeniſon's height of Iſraels Idolatry, p. 35. That he knows the Objects in our Fancy, or Phantaſins, and this as clearly as we do behold things with our Eyes; and the proof given hereof is this, That there are Diabolical Dreams, in which the Devil cannot create new Species, Vid. Goodwin Child of Light, p. 65.and ſuch as our Senſes were never acquainted withal, (as to make a Blind Man dream of Colours) but that he can only call forth and ſet in order thoſe Objects, of which our Imagination doth retain the Shadows or Impreſſions; and this he could not do, if he did not viſibly behold them in our fancy.
Secondly, 'Tis certain he knows his own Suggeſtions, and Temptations darted into our Minds; upon which, he can at preſent know what our Thoughts are buſied upon.
Thirdly, He knows the ſecret workings of our Paſſions, as Love, Deſire, F…ar, &c. becauſe theſe depend upon, or are in a concomitancy of the motions of the Blood and Spirits, which he can eaſily diſcern, though their motions and workings may be kept ſecret from the obſervation of all by-ſtanders.
Fourthly,Queſt. pereg…i…tum p. 392. Daemones cognoſcunt cogitationes noſtras, quantum ad ſubjectum, objectum & affectum, non a…utem quantum ad ſinem. Sciunt quid cogitamus ſed ignorant ad quem finem. Some go further, (as Scotus, referente Barthol. Sybilla) ſuppoſing that he knows what is in our Thoughts at any time, only he knows not to what theſe Thoughts incline: but I leave this to thoſe that can determine it certainly. In the mean time I proceed,
Thirdly, To ſhew what a gueſſing Faculty he hath of what he doth not directly know; he hath ſuch grounds and advantages for Conjecture, that he ſeldom fails of finding our Mind: As,
Firſt, His long experience hath taught him, what uſually Men do think, in ſuch caſes as are commonly before them; by a cunning obſervation of their Actions and Ways he knows this.
Secondly; He by ſtudy and obſervation knows our temper and inclination, and conſequently what Temptations do moſt ſute them, and how we do ordinarily entertain them.
Thirdly; He knows this the more, by taking notice of our Prayers, our complainings and mournings over our defects and miſcarriages.
Fourthly; He is quick and ready to take notice of any Exteriour Sign, by which the Mind is ſignified, as the Pulſe, the motion of the Body, the change of the Countenance; all which do uſually ſhew the aſſent or diſſent of the Mind,—deprehendas animit tormenta latentis ex aegrotorum faci…. Saepe tacens vocem, verba que vultus habet. and at leaſt tell him what entertainment his Offers have in our Thoughts.
Fifthly; Being ſo quick-ſighted, he can underſtand thoſe particular Signs which would eſcape the obſervation of the wiſeſt Men; there are ſome things ſmall in themſelves, (and therefore unobſerved) which yet to wiſe Men are very great indicia of things; the like may be ſaid of us, in reference to our inclinations, our acceptance or reſiſtance of Temptations, which yet he hath curiouſly marked out.
Sixthly; No doubt but he hath ways to put us upon a diſcovery of our Thoughts, while we conceal them, as by continuing and proſecuting Temptations or Suggeſtions, till our trouble or paſſions do ſome way diſcover how it is with us. By all which it appears that his gueſſings and conjectures do ſeldom fail him. 'Tis now time to ſpeak to the other Queſtion, which is,
Whether and how far Satan knows things to come?Queſt. 2.
To this I ſhall return Anſwer in theſe two Concluſions.Anſw.
Firſt;1. Concluſion. There is a way of knowing future things, which is beyond the knowledg of Devils, and proper only to God, Eſa. 41. 23. there God puts the competition 'twixt Himſelf and Idols, about the truth of a Diety upon this iſſue, That he that can ſhew the things that are to come hereafter, he is God; which becauſe they cannot do, he doth hereby evince them to be no Gods. If Satan could truly and properly have done this, he had had a Plea for a Godhead. In Divine Predictions two things are to be conſidered. (1.) The Matter foretold, when the events of things contingent, and (as to ſecond Cauſes) caſual, depending upon indeterminate Cauſes, are foretold. (2.) The Manner, when theſe things are not uncertainly, or conjecturally, or darkly; but clearly, certainly, infallibly, and fully predicted. Of this nature are Divine Predictions, which Satan cannot perform, nor yet the Angels in Heaven.
Secondly;2. Concluſion. Yet Satan hath ſuch advantages for the knowledg of future Things, and ſuch means and helps for a diſcovery of them, that his Conjectures have often come to paſs.
Firſt; He knows the Cauſes of Things, which are ſecret to us. Upon which he ſeems to foretel many things ſtrange to us; As a Phyſician may foretel the Effects, Workings, and Iſſues of a Diſeaſe, as ſeeing them in the Cauſes: which would paſs for little leſs than Propheſie among the Vulgar. Thus an Aſtrologer foretells Eclipſes, which would be taken for a Divine Excellency, where the knowledg of the ground of theſe foretellings had not taken away the wonder.
Secondly; Many things are made known to him by immediate Divine Revelation: We know not the intercourſe betwixt God and Satan in the matter of Job; Satan (having obtained his Commiſſion to afflict him) might have made a long propheſie of what ſhould come to paſs in reference to Job, his Children and Subſtance; how many ſuch Predictions he might make, we little know.
Thirdly; He hath a deep inſight in Affairs of Kingdoms and States, and ſo might (from his Experience and Obſervation) eaſily conjecture Mutations and Alterations. A Politician may do much this way: for ought we know, Satan's Propheſy (in the likeneſs of Samuel) to Saul, of his ruin, and the tranſlation of his Kingdom to David, might be no more than a conjectural concluſion, from his comparing the order of the preſent Providence, with former threatnings and promiſes.
Fourthly; He hath a greater underſtanding of Scripture Prophecies, than ordinarily the wiſeſt of Men have; ſo that at ſecond hand he might be able to foretel what ſhall come to paſs. Whilſt we that do not ſo clearly ſee into Scripture-Predictions, may not be able to find out the matter.Invictus etis Alexander. Plutarch in vit Alexandri. Hence by Oracle he foretoled Alexander of his Succeſs, which he knew from the Propheſy of Daniel, Chap. 11. long before.
Fifthly; He hath advantage from his Nature as a Spirit, by which he over-hears and ſees the private Actings, Complottings and Preparations of Men in reference to certain Undertakings, and can eaſily, by his Agents, communicate ſuch Councels or Reſolves in remote Countries and Kingdoms, which muſt paſs for real Predictions, if the event anſwer accordingly.
Sixthly; He can foretel (and with probability of ſucceſs) ſuch things as he by temptation is about to put Men upon, eſpecially ſeeing he can chuſe ſuch Inſtruments, as he (from experience) knows are not likely to fail his Enterpriſe.
Seventhly; To this may be added, the way and manner by which he expreſſeth himſelf, either in doubtful or enigmatical Terms,Non non ſupe…ai…t Gailus … nunquam per bella …. or in general Expreſſions, which may be applyed to the Event, what way ſoever it ſhould happen. Of theſe, Authors have obſerved many Inſtances, which were ſuperfluous to enumerate.
Satan's Knowledg being thus explained, it is eaſie to imagine what an advantage it is to him in the management of his Temptations: For,
Firſt, He by this means knows our tempers and diſpoſitions.
Secondly; And what is moſt likely to prevail with us.
Thirdly; How inclinable we are upon any Motion made to us, and what hope to gain upon us.
Fourthly; He knows fit Times, Seaſons and Advantages againſt us.
Fifthly; He knows how to purſue Suggeſtions, and can chuſe ſtrong Reaſons to urge us withal.
Sixthly; He knows how to delude our Senſes, to diſturb our Paſſions.
Sevently; He knows all the Ways and Arts of Affrightments, Vexations, Diſquietments, Hinderances and Diſturbances of Duty.
Eighthly; He by this means is furniſhed with skill for his publick Cheats and Deluſions in the World, how to amuſe, aſtoniſh, and amaze Men into Errors and Miſtakes, which he hath always endeavoured with very great ſucceſs in the World, as we ſhall ſee hereafter.