The Wiles of Satan, Discourse · Chapter 3
Chap. III.
Wherein is ſhewed the great ability of Satan to tempt.
TO evince firſt the great ability of Satan to tempt, who ever ſince he left his own ſtation, hath never ceaſed to malign ours, and is become both by office and practiſe a Tempter, that he might draw man from his happineſs into the ſame irreparable and curſed condition with himſelf, I ſhall offer theſe ſix Demonſtrations.
SECT. I.
FIrſt, In his nature he is both a Spiritual and an Intellectual Eſſence, in each of which reſpects his advantage over man is very great, who in the moſt refined, and ſupream part of his beeing falls as far ſhort of an Angel, as a ſmall glittering ſparke doth of a fair and well polliſhed Diamond, or a twinkling ſtar, of a refulgent Sun. An Angel (ſaith Bellarmine in his heavenly Scale) is a moſt perfect and ſpiritual ſubſtance. But the Soul is a Spirit imperfectly, and by halves; as being the form of an earthly body, and part of a man, who is a middle kind of Creature, and hath ſomething in common with Angels above him, and with Beaſts which are below him. As a Spirit therefore Satan can convey himſelf and his ſuggeſtions both to the Underſtanding and Will, in a more intimate and efficacious manner than any humane Agent poſſibly can. For when one man becomes a Tempter to another, he uſeth the mediation of the outward Senſes, to which he can only apply and communicate the object; but he cannot by any Phyſical or natural power gain an immediate acceſs unto the internal faculties of the ſoul, and lodge the temptation, as Joſephs Steward did the Cup, in Benjamins Sack without his privity. But ſuch is the power of this infernal Angel, as that though he be totally debarred from all kind of intercourſe with the immediate and immanent operations of the Reaſonable ſoul, and can no more look into the thoughts, and muſings of the heart, than a common eye can pry into the bowels of the earth, and deſcribe thoſe numerous conceptions with which it travels in its womb; yet he can as eaſily get into the Fancy, which is next to that myſterious Chamber of the Soul, which to God alone is all light, and to every created power all darkneſs, as any man can enter into a room, that is poſſeſſed of a Key that gives him free admittance. And he can make uſe of all thoſe Species and Signatures of things that are lodged in it, diſpoſing and ordering them as a Painter doth his many Colours, that lye confuſedly before him in their ſeveral She…s, to expreſs the Portraiture and Image of that Perſon, which he would delineate by them: And he can both continue and reiterate the preſentation of the objects which he offers to the fancy, as oft and as long as it pleaſeth him. Now, how much ſuch a power, when permitted by God, can further a complyance in the ſoul to all thoſe ſuggeſtions which the Father of lies doth ſecretly inſtill, we may eaſily conjecture, if we d… but a little conſider, what the natural uſe of the Fancy is both to the Underſtanding, and the Will. To the Underſtanding it is a prompt aſſiſtant in matter of invention to ſupply it with variety of objects whereon to work; and from the quickneſs of its operation, the multiplicity, levity, and volubility of the thoughts do chiefly ariſe, which when they become exceſſive through an undue, and over-haſty obtruſion of the Species, are to be deemed both in natural and moral things as a diſeaſe, and diſtemper of the Faculty, rather than a power or perfection; in regard that the worth of ſome objects doth juſtly require an immoration and fixed ſtay of the thoughts upon them. To the Will its office is to elicit and excite its deſires towards ſome convenient and pleaſing object, in which for the moſt part it is ſo ſucceſsful, as that oft times plauſible Fancies do more take and ſway with the Will, than knotty and ſevere Arguments; there being a natural aptneſs in men to be moved by ſuch inducements, as carry in them more beauty to entice, than force of reaſon to compel; the freedom of the Will being ſeemingly leſs infringed in the one than in the other. When therefore that Satan, by reaſon of the ſpiritualneſs of his being, can have ſuch a free acceſs unto the Fancy, and can improve all the images and repreſentations of things that are in it, to the inſinuating of himſelf, and his Serpentine ſuggeſtions both to the Underſtanding and Will, and that ſo inwardly, as that he is ſaid to put it into the heart of Judas to betray Chriſt, Joh. 13. 2. To fill the heart of Ananias to lye to the Holy Ghoſt, Acts 5. 3. So powerfully, as that the Scripture uſeth the ſame word to expreſs the working of Satan in the Children of diſobedience, Eph. 2. 3. by which it ſets fo…h the efficacious, and powerful working of God in Believers, Phil. 2. 13. How can it otherwiſe be but that he muſt needs be a powerful, and prevailing adverſary? But yet this difference muſt be put between the operations of the one and the other, that the Spirit of God works by divine infuſions of grace, which effectually ſway the ſoul to an aſſent or conſent, Satan only by moral perſwaſions, which may be powerful to ſollicite, but not to conſtrain. And in this reſpect he is (as Hierom truly ſtiles him) Hoſt is infirmus, qui non poteſt vincere niſi volentem, A feeble and weak enemy, who can only overcome him that yields, not him that reſiſts; and hurts him that puts his weapons into his hand, not him that keeps them in his own.
Secondly, As he is a Spiritual, ſo he is alſo an Intellectual being; and by the ſame Law of Creation, by which he excells man in the one, he far alſo outſtrips him in the other. Now, if in the underſtanding of Adam there was ſuch an inbred force and power, that when God brought all the Creatures to him as their Lord, to ſee what he would name them, Gen. 2. 19. the did in their name characterize the nature, and not give it unto them at random, (as the Socinians wickedly imagine, who make him little above the ſtature of a Child in Knowledge.) How much more muſt the Angelical nature be endowed with innate, and implanted Species of things, that are more univerſal and extenſive unto ſeveral objects, it being the moſt ſupream in the Hierarchy of intelligent Creatures, for whoſe ſake all natural objects were made that they might be known and diſcerned by them. True it is, that Satan by his voluntary defection from God hath loſt that glorious Robe of holineſs that made him a Peer of heaven, and dignified him with the title of a Son of God; and hath alſo (as I conceive) impaired his natural abilities, ſo as that he is become in power, wiſdom, and knowledge inferiour to thoſe glorious Inhabitants of the Sacred Pallace, who have kept their firſt eſtate, and not departed from that purity that is as ancient as their being. For why ſhould not the ſin of Angels operate as ſtrongly upon them, as the lapſe and diſobedience of man did upon him, whoſe Spirituals were thereby wholly deſtroyed, and his Naturals ſorely maimed. But though his Fall hath debaſed his being, yet it hath not totally changed it, he hath ſtill the nature though not the perfection of an Angel, and though he be inferiour to them, whoſe equal originally he was in all kind of endowmen…s, yet ſtill he retains ſo great a ſuperiority over the Elementary, Senſitive, and Intellectual part of the world, as that he is not only dreaded for his power, which ſometimes he puts forth in wonderful effects; but is alſo adored for his wiſdom and knowledge as a God, by many Nations in it. And it is obſervable, that Beelzebub, who 2 Kin. 1. 2. is called the God of Ekron, in Luk. 11. 15. is termed the Prince of Devils. In the Kingdom of ſin and darkneſs he is a God, but in the Kingdom of grace he is a Devil, and more gaſtly than hell it ſelf by his ſinful deformity; and though he ſeldom of never appears in that dreſs, but palliates and gilds his ſuggeſtions, as that they ſometime ſeem to be rather illapſes from heaven than ſmoake ariſing from the bottomleſs pit, and to ſavour more of Angelical purity than of Diabolical filthineſs; yet is he not therefore to be the leſs obſerved by us, but it ſtands us in hand to be the more watchful that have ſuch a Serpent to deal with, that can hide his deadly poyſon with a beautifull and ſhining s…in. And if the Ancient Church, while Auſtin was a Manichee, and a buſie wrangler againſt them, were wont to pray, (as Poſſevine in his life reports) Ab Augustini Logicâ libera nos Domine, Lord deliver us from Auguſtines ſubtilty and reaſonings; How much more have Believers need to make the like prayer, and often to reiterate it, Lord deliver us from the Arts and Fallacies of Satan, whoſe malice is great, whoſe abilities are matchleſs, and do tranſcend the line of humane wiſdom, when drawn out to the utmoſt period of its extenſion.
But beſides, as the meaſure of his knowledge is more full and ample, ſo the manner of his knowledge and apprehending objects is more noble and perfect than the way by which man comes to the knowledge of things that are before him. The Schools, which abound with many intemperate Nicities, and curious Diſputes about the underſtanding of Angels; (in which they juſtly incur the increpation of the Apoſtle, Col. 2. 18. of intruding into thoſe things which they have not ſeen,) though in other particulars they are not a little divided, yet in this Poſition their Conſent is well in the general, that Angels are Creaturae intelligentes, ſed non ratiocinantes: Beeings that are full of knowledge, but not ſuch as exerciſe a plurality of intellections in reaſoning and Argumentation as we do, whoſe knowledge is much built upon Deductions, and Conſequences, that are derived from confeſſed principles. They grant Angels knowledge not to be ſimultaneous, but ſucceſſive; ſo as that they know hoc poſt hoc, one object after another; but it hath not any dependency, ſo as to know hoc ex hoc, one thing by or from another, but by one ſingle view or intuition, they fully diſcern the object that is before them; as a man doth the face of a friend as ſoon as he beholds him, without the leaſt heſſitancy, or enquiry who he is. Now if we ſhould take it for granted that the knowledge of Angels is thus exact, and that at firſt ſight the ſame object is better underſtood by them, than it can be by the many and moſt pregnant conceptions of the humane intellect, it muſt needs evince the abilities of Satan in tempting to be ſuch, as that man cannot but be as unmeet an adverſary to enter into the Liſts with him, or to maintain a diſpute againſt him, as the young Infant would have been to have reſiſted the Sword which Solomon called for, to divide it between the two Harlo…s. But I ſhall not need to wind up the knowledge of Angels to ſo high a key of perfection, or to abet the common opinion of the School, to make it any part of the Baſis or proof in demonſtrating the power of the Devil as a Tempter. For I conceive with Cameron and others, that their knowledge is arguitive, (as he terms it) and not intuitive, and that they do reaſon from the effect to the cauſe, from the ſign to the event, as is apparent in thoſe Conjectures that they make about the thoughts of men, which no Angel either good or bad can otherwiſe diſcover, than by ſome commotion which they cauſe externally in the body, or internally in the Paſſions; Only ſuch is the marvelous quickneſs and agility of their Conceptions, as that their intellectual motions are in reſpect of ours as the motion of the Sun in the heavens, to the motion of the ſhadow on the Diall; like the ſwift flight of an Eagle to the creeping of a Snail; or the readineſs of an expert Arithmetician, to a ſlow and unskilful Accountant, who can in a fewer minutes reſolve that which you demand of him, than the other can in many hours, or happily daies. And this vaſt imparity which is between the Angelical and Humane underſtanding is enough to make good this firſt demonſtration of Satans ability to tempt, as he is both a ſpiritual and intellectuall Eſſence. I ſhall now proceed to another.
SECT. II.
THe ſecond Demonſtration which aptly confirms the ſame truth with the former is from the duration, and long experience of the Devil, who is thereby become skilful to deſtroy, and to have his temptations like the Arrows of a mighty expert man, none of which return in vain, Jer. 50. 9. In Scripture as he is for his natural endowments, often ſtiled foreign, a knowing or intelligent one, ſo he is for his acquired ſubtilty called an old Serpent, Rev. 12. 9. having been well nigh as long a Tempter, nay, a murderer, as he hath been an Angel. Who muſt needs therefore by the many revolutions, and ſucceſſive generations of men, in which he hath not been an idle ſpectator, but a buſie actor, be more verſed in this Art and Myſtery of wickedneſs, than he was in the non-age and infancy of his being, when he firſt cloathed himſelf in the ſhape of a Serpent. For it is proper only to God, to whoſe knowledge all things are preſent, at all times, and before all times, not to be taught by experience. But there is no Creature ſo perfect in its knowledge, but it may and doth learn ſomething for the time preſent, and to come, by the times which are paſt. Experience is li…e the honey that Jonathan taſted, which enlightened his eyes, and made him more fit for action, than he was before: It begets an aptitude for the managing of ſuch affairs, which youth can no more undergo, than David could the Armour of Saul which he had not tried. Who is more meet to miniſter Phyſick to a weak and crazy patient, than an ancient and well practiſed Phyſician? Who more able to medicine a wounded Spirit, and to eaſe a troubled Conſcience, than an holy and experienced Divine? Who may be better truſted to fit at the Helm of a State than ſuch perſons whom years have made both venerable and prudent? It was the raſh advice of Rehoboams young Counſellours, that had well nigh loſt him his Crown, and occaſioned the ten Tribes to fall off from the Houſe of David, and to form themſelves into a diſtinct Kingdom, 1 Kings 12. 20. They ſeemed in their Counſels to exerciſe more mettal and courage than the old men that ſtood before Solomon his Father, but the other diſcovered more wiſdom. New Liquor when firſt tunned works and ſtirs more in the Cask, than other; but yet is as unfit to be drawn as their Counſel was to be followed. It was alſo the unmeet choice of perſons in the Council of Arimine, deputed by the Orthodox unto the Emperour, that did (as Sulpitius judiciouſly obſerves) much injure the truth, they ſending young men that were, Parum docti, & parum cauti, little learned, and as little cautious in the weighty Affairs of Religion, with which they were entruſted; when the Arrians ſent an equal number of their faction, who were, Senes callidi, & ingenio valentes, Aged men and crafty, well furniſhed with wit and learning, whereby they eaſily prevailed againſt them. And what other iſſue could be expected when unskilful Novices were to take up the Waſters againſt ancient and cunning Maſters of the fence? It is multitude of years that teacheth wiſdom (ſaith Elihu,) Job 32. 7. and produceth thoſe mature fruits, which youth, that is like a Plant not well rooted, is unable to bear. Homer, who extolls his Neſtor as an Oracle for wiſdom, as a Fountain for fluency and ſweetneſs of ſpeech, doth yet withall make him as wonderfull for his age, as peerleſs for his perfection. Joſephus alſo attributes the Art of Astronomy to the Patriarches of the firſt Age, who taught their Poſterity the motions of the Heavens, and the courſes of the Stars, by certain Monuments and Pillars in which they had ſet down the obſervations, which themſelves had experienced in thoſe many Centuries of years to which the life of man was then extended. It being one end (as ſome have deemed) of Gods giving unto them ſo long a time above others, that they might be the Authors of this Science unto after Ages, which otherwiſe after that great Syſtole or contraction of mans life by God himſelf, would hardly, if at all, have been attained to. If then time and experience be ſo requiſite to knowledge and wiſdom, as that it is in ſome things the genuine Parent of it, and in other things the great improver of it; How much then muſt five thouſand years experience enable Satan to tempt, who hath all his time been as diligent an obſerver of men, as he hath been an Adverſary againſt them? How skilful muſt he be in this his black and accurſed Art, who hath compiled his temptations into Syſtemes, which he hath in readineſs by him, and doth with much Art continually make uſe of; being one that knows not in the leaſt what it is either to forget, or grow old. Sublunary beings, though they do from time receive a maturity and perfection, yet it is not extended in a Parallel line with their duration; as they have a time of beauty and ſtrength, ſo alſo have they an age of deformity and weakneſs; and by their long fitting under the deathful ſhades of the wings of time, are at laſt waſted and worne out. But Satan feeles none of its powerfull impreſſions; time hath rather ſtill added to him, then taken ought from him, multiplying continually thoſe experiences which increaſe his ſubtilty, and advantage him in tempting, as I ſhall ſhew in three Particulars.
Firſt, His long experience, as a Tempter, hath made him exact in deſcerning, and chooſing the fitteſt ſeaſons for it, the right timing of which hath a powerfull and effective influence into all kind of Enterpriſes whatever. Upon whoſe Sword doth victory moſt conſtantly build its Triumph, then his, who is moſt diligent in eſpying, or improving of advantages againſt his enemy? whoſe intreaties and perſwaſions do with ſweetneſs more allure, and with mildneſs overcome the harſhneſs and ſeverity of ſome Mens temper, then his, who obſerves molliſsima fandi tempora, the ſofteſt and moſt calme ſeaſons of ſpeech? Whoſe Husbandry is crowned with a more ſucceſsfull harveſt than his, who is moſt prudent, and circumſpect about the Seedtime? Opportunity is the joynt of time, and he who wiſely can hit it, is never diſappointed in his aimes. One blow on the Iron as it comes glowing and ſparkling from the Forge, doth more eaſily bow it, and faſhion it, then many re-doubled ſtroakes, when it is returned to its natural coldneſs. One timely pull doth more facilitate the raiſing of the Bell, then many unskilfull and laborious tuggings at the Rope. Now, as there are none equally watchfull to Satan to eſpy any advantages; ſo there are none alike knowing to diſcern the very nick of time when the Temptation will be moſt prevalent. Man often miſcarries, and his undertakings become like Immature Births, becauſe he knowes not his time, Eccleſ. 9. 11. But Satan is more ſucceſsfull in his, becauſe he acts from experience, and fully underſtands when and how to apply himſelf, to every age and conſtitution. All his methods of temptations are like to the Aphoriſmes of Phyſitians, which are nothing but the Collections of experimental obſervations, drawn into rules, to direct and order their practiſe by. And as Galen makes the two Legs, upon which the whole Body of Phyſick doth ſtand, to be reaſon and experience: ſo may I ſay, that the two chief parts in which the art of the Devils ſubtilty in tempting doth conſiſt, are the greatneſs of his natural knowledge, and the length of his experience.
Secondly, His Experience, which now amounts to above five thouſand yeares, doth much advantage him in Tempting, as it makes him dexterous, and ready in the obviating of difficulties, and replying to every doubt that is made, when any ſuggeſtion is propounded and urged by him. For though Satan can with great artifice palliate and diſguiſe the deformity of ſin, by giving it a falſe complexion, by drawing a veil over it, or by ſhewing it halfe-fac'd; as Apelles painted King Antigonus to conceale the want of his eye: Yet there are but few temptations to ſcandalous and groſs ſins, but at firſt propounding they ſtartle the Conſciences of natural Men, much more of others, and raiſe a cloud of objections, which muſt be ſcattered, before their conſent can be gained. Now the objections, or doubts which ariſe in Mens mindes of this preſent Age, are no other then what Satan hath again and again met with in every Generation and Succeſſion of Men; yea almoſt in every Perſon, when tempted by him to the ſame or like ſin. And as he ſtill expect; for the future to find the ſame reaſonings, to hinder and keep off a compliance with his ſuggeſtions; ſo what replies or anſwers he hath experienced to be moſt prevalent, either for perverting the knowledge, or ſtaggering the faith of the tempted, them he ſtill makes uſe of from time to time, to remove the ſame prejudices that ſtir in others, when ſet upon by him, to commit the ſame ſin. And this it is which oftentimes ſtartleth and perplexeth many Chriſtians, not onelyonly that they are tempted to ſin, but that their pleas and arguments againſt it are ſo ſuddenly anſwered, and replyed unto: No ſooner can they Ob. but the old Serpent will Sol; and like a ſubtil ſophiſter have alwayes ſomewhat to return to whatever they can Object. But if they did conſider that as the evils to which they are tempted are no other then what hath been ſuggeſted unto thouſands, ſo their arguments brought againſt them are no other, then what he hath been thouſands of times acquainted with, and replyed unto, they would not ſo much wonder at his nimbleneſs in this kind, nor take the way of arguing as moſt convenient to Oppoſe him. Chriſts increpation Avoid Satan, Matth. 4. 10. did more foil him then all Reaſonings and Authorities produced: And the ſafeſt way for us to come off clear with him, is rather to be reſolute in a flat denial, then buſie in an eager diſpute. When Naomi ſaw that Ruth was ſtedfaſtly minded to go with her, the left ſpeaking unto her, Ruth 1. 18.
Thirdly, His experience anim…tes him with confidence to aſſault the beſt and holieſt of Saints, if not to extinguiſh their light, yet to eclipſe their luſtre, if not to cauſe a ſhipwrack, yet to raiſe a ſtorme, if not to hinder their happy end, yet to moleſt them in their way. Such practiſes he hath found not onelyonly to have ſome ſucceſs againſt the ſtrong, but to intimidate and diſcourage the weak, who are apt from the particular foiles of renowned Chriſtians in the Faith, to make ſad concluſions againſt themſelves, and to cry out, Quid facient tabulae, ſi gemant columnae? What ſhall the ſpars and rafters do, if the pillars of the building tremble? What ſhall the reedes and willowes do, if the cedars be ſhaken? Who is he that hath wraſtled with him, and not halted? Who is he that hath entred the Field againſt him, and not been wounded by him? Was not Noah a juſt Man, and perfect, one that walked with God, when all fleſh had corrupted their way, ſmitten with the darts of this Apollyon between the joynts and the harneſe? Was not Lot, whoſe righteous ſoul was vexed from day to day with the unlawful deeds of Sodom, enticed by his arts into the complicated luſts of drunkenneſs and inceſt? Was not David, (a Man after Gods own heart) a ſad inſtance, both of his power and Mans frailty? when through his inſtigation be makes a ſecond crime to be the vizard of a former; and to cover the deformity of his Adultery, firſt becomes a Tempter to ſend Ʋriah drunk to his Bed; and then a Murderer when that will not do, to diſpatch him to his Grave? How then ſhall I, who fall as far ſhort of them as a winters day doth of a Summers day, who have neither that life, heate, or heavenly influences, with which they were filled, be ever able to ſtand? But yet, as no Man ought to preſume that there are any degrees of Grace, that will exempt him from Satans on-ſets, who is not afraid to war with Michael and his Angels, Rev. 12. 7. much leſs with the Woman and her Seed; ſo none ought to deſpair, by reaſon of the weakneſs of his Grace, of maintaining a Conflict with him, becauſe though his rage hath been great, and his ſtratagems many, yet hath he never been able to make the Seed of Grace, in its conception, to prove abortive; nor to deſtroy a Believer in his ſwadling-bands, much leſs in his Armour.
SECT. III.
A Third Demonſtration, which may farther evince the abilities of Satan in Tempting, is, that it is the onelyonly deſign and buſineſs that he hath propounded unto himſelf, and hath proſecuted with moſt unwearied diligence, ever ſince he hath become of an holy Angel an impure Devil.
First, It is the grand and ſole buſineſs in which he layes out himſelf, and thereby becomes not onelyonly more dexrerous in it, but alſo more formidable. It is an Italian Proverb, Liberamea ab homine unius negotii: Lord deliver me from a Man who hath but one buſineſs to do; he will be ſure to minde and tend it, and thereby get many advantages againſt an incumbred adverſary, who can never obtain the leaſt againſt him. For it is with the powers and faculties of rational beings, as it is with other things, which become more or leſs active, and vigorous, according to the combination or diviſion which they undergoe: Many ſmall wax lights, which of themſelves burn faintly, when put into one Totch or Taper, ſend forth a bright and ſhining flame: many little Bells which tinkle together to the pleaſing of Children, when melted, and caſt into one great Bell, do affect the ear with a more ſolemne and awfull ſound: and many ſingle Threads, which ſnap aſunder with the leaſt touch, when twiſted together make a ſtrong Cable, which can withſtand the fury and violence of a ſtorm. So it is with the Mind, the more it is ſcattered and divided through multiplicity of objects, the more weak it is; and the more it is fixed on one ſingle Object, the more maſculine and ſtrong are the operations of it, either in good or in evil. And therefore David, who deſires to excell in holineſs, makes it his Prayer, Pſalm 86. 11. that God would unite his heart to fear his Name: Hierome reads it, Unicum fac cor meum; Make my heart one: that is, incline it onelyonly to thy fear; implying thereby, that divided intereſts in the heart do both diſtract and weaken it: When the Scripture likewiſe would ſet forth the wonderfull depravation of Mans eſtate, it ſaith, That every Imagination of his heart was onelyonly evill continually, Gen. 6. 5. There is not the leaſt contrary Principle to check, or to reſtrain thoſe ebullitions of luſt, which ſlow and aſcend from the heart, as water from a Fountain, and ſparkes from a Furnace. Now thus it is with Satan, he is wholly bent to evil, and makes it his onelyonly ſtudy to dive and ſearch into Men, that he may the better faſten his temptations upon them. It is the queſtion which God puts to him, Job 1. 8. Hast thou conſidered my ſervant Job? or as the Septuagint renders it, Haſt thou attended with thy Minde? In which is implyed what his practiſe and end is, in going too and fro in the earth; he doth not travel it as a Pilgrim, but as a Spy, that obſerves narrowly every perſon and thing as he paſſeth along: He ſets not forward a ſtep but he doth as it were debate every Mans eſtate, temper, age, calling, company, that ſo he may with the greater advantage tempt to evil, and thereby bring Men into the ſame miſery and condemnation with himſelf. And indeed whoſoever duly weighes the perfect antipathy that is in Satan, both unto God and Holineſs, can hardly conceive in what other thing he ſhould exerciſe himſelf, then to tempt and ſolicit Men to ſin. For ſuch is the greatneſs of his malice, that, as the Schooles determine, it cannot admit any farther degree of augmentation, his will being immovably fixed to evill as its ultimate end. Needs therefore muſt his malice and hatred diſpoſe him to the doing of ſuch evills as may bear a proportion to the greatneſs of it. And wherein can it in a higher way diſcover it ſelf, then in deſigning, and effecting the ruine of the ſouls of Men by pernicious Counſells and devices? If there be any one thing in which ſo diſcontented a Perſon, as Satan is, can take delight, it is in his Trade of Seduction, and Deſtruction, in making others as irrecoverably loſt and miſerable as himſelf.
Secondly, As tempting and enſnaring of Men is his onelyonly buſineſs, ſo his diligence in it is matchleſs. He was going too and fro in the earth, and walking up and down in it in Jobs time, Job 1. 7. and in Peters time he was a roaring Lyon, walking about, ſeeking whom he may devour, 1 Pet. 5. 8. The Beaſts of the earth, though they hunt after their Prey, yet when the Sun ariſeth, and Man goeth forth to labour, they gather themſelves together, and lay them down in their Dens, Pſalm 104. 22. But this infernal Lyon is reſtleſs in his motions, and compaſſeth the earth with as much unweariedneſs as the Sun doth the Heavens. It is true be tempts others to idleneſs, but himſelf is never idle. The Fowler is deſirous that the flying Bird would alight upon the ground, or perch upon ſome Tree; but all the while he is in motion, that when it ſo doth it may the better become his mark: So the Devil, he doth what he can to lull others aſleep in idleneſs and ſloth; but he then ceaſeth not to ſhoot his darts, and to ſpread his ſnares. When Samſon was aſleep on Dalilahs knees, ſhe cauſed his Locks to be cut off, Judges 16. 19. and wrought all that miſchiefe upon him, that terminated not in the loſs of his eyes, but in the loſs of his life. While the Servants ſlept the enemy came and ſowed his Tares, Matth. 13. 25. Oh! how well would it go with Chriſtians, if the diligence of their Adverſary would provoke them to watchfulneſs, and kindle in them an holy induſtry unto all good, that ſo they might approve themſelves to be Dei Milites, Gods Souldiers, to ſight againſt all evil: and Operarii Dei, Gods Workmen and Servants in doing all good. Sure it is their complaints would be fewer, and their comforts would be greater. But alaſs! what a ſad complaint may I now take up, and whileſt I ſpeak of the diligence of the Evill One, mourn over the ſecurity and negligence of moſt Profeſſors, amongſt whom a waking Eye, and a working Hand are as rare to be found as a Sword and a Spear among all the People of Iſrael, 1 Sam. 13. 22? How few are there that have taken the alarum though they be called upon, ſo as to ſtand upon their Watch againſt temptations? How hard is it to perſwade Men that to walk circumſpectly is a duty? or, that to be diligent in their Callings is one of the beſt Antidotes to preſerve the Soul from the putrefaction of luſts, and to fence it againſt the Incurſions of an Affiduous Tempter? It is a common Proverb that the Lyon is not ſo ſierce as he is Painted; and it it a received opinion that the Devil is not ſo hurtfull an Enemy as he is repreſented to be. It is no wonder then if his deſigns be ſo ſucceſsfull, and his Triumphs many, when the greateſt part of Men are no way anxious to proportion their care and watchfullneſs, either to the greatneſs of their own danger, or their adverſaries diligence.
SECT. IV.
A Fourth Demonſtration, which may diſcover the power of Satan to tempt, is taken both from the Number of the evil Spirits, and the Unity of their Counſels, which meet all in one common center of an irreconcilable hatred to Gods glory, and Mans happineſs.
Firſt, Their Numbers are great, which renders their Power, as well as their Counſells exceeding dreadfull. Weak things, which when few are contemptible, when ſeconded with multitude become irreſiſtable. Caterpillars, Frogs, Locuſts, Flies, by the exceſs of their number make the proud heart of Pharaoh to ſtoop, who cannot free himſelf or his Kingdome from ſuch impotent Adverſaries. The Whale, of which God ſaith, that upon the earth there is not his like: He is a king over all the children of pride, Job. 41. 33, 34. Of all creatures by Sea or Land, that pride themſelves of their might and ſtrength, he is the chiefe; and yet Pliny ſaith, that the Herrings do by their vaſt numbers oppreſs and deſtroy ſometimes the biggeſt Whales. How dreadful then muſt that oppoſition be, that ariſeth from ſuch creatures, that are for their nature powerfull, and for their numbers paſt finding out. The School men who would ſeem to be expert Benjamites to hit at a hairs breadth every mark at which they aime, and not miſs, ſpeak as confidently of the number of good and evil Angells, as if they had looked into the Muſter-Roll both of the Heavenly hoſt, and the Infernall Legions, and yet their aſſertions have as little agreement with each other, as the teſtimonies of the falſe Witneſſes concerning Chriſt, no two of them ſpeaking the ſame thing. Aquinas conceives the number of them in their Creation to exceed incomparably all material ſubſtances, and his reaſon, as Eſtius ſets it down, is, becauſe the more perfect any beings are in their nature, the greater is their exceſs, either of Magnitude, if they be corporeal, or of Number, if they be incorporeal. As therefore the Heavenly Bodies, which are moſt perfect, do wonderfully ſurpaſs all inferiour bodies in quantity; ſo do the ſpiritual Angells in number. Now of theſe vaſt numbers, ſay ſome, the one halfe become Apoſtates. Others, from a miſtake of that place, Rev. 12. 4. of the Dragons drawing of the third part of the Stars of Heaven after him, have fondly concluded, that a third part of them fell, when as it plainly ſpeakes of a defection in the Church. Others again have made the number of fallen Angells equall to the number of the elect Men that ſhall be ſaved, who are to ſupply the breach that was by their defection. But what light o… evidence do any of theſe poſitions carry in them, that may gain the underſtanding of ſober Men to a beliefe of them? are they not nicities, that are as unfit to build upon as the dreames of ſick Men? It is enough that the Scripture, though it acquaint us not with the certain number of good or evill Angells, that of the one it tells us, that there are thouſand thouſands that Miniſter unto God, and ten thouſand times ten thouſand that ſtand before him, Daniel 7. 10. And that there is an innumerable company of Angells, Heb. 12. 22. And that it repreſents unto us the evill Angells by a Kingdome, which implies multitudes; and by a Prince whoſe greatneſs lies to the extent of his condition, and the number of his Subjects. Surely we need no Hermits Viſions to inform us that the air is full of malignant Spirits, and the earth of their ſnares to entrap the inhabitants of it. St. Paul points out to us their number as well as their power, when he faith, that we wraſtle not with fleſh and bloud, but againſt principalities, against powers, againſt the rulers of the darkneſs of this World, againſt ſpiritual wickedneſs in high places. Eph. 6. 12. Oh! what a troubleſome paſſage muſt every Chriſtian expect in his way to heaven, who is to conflict with Armies of theſe infernal Anakims? How neceſſary is it that he put on the Armour of God for protection, and fight in the ſtrength of God to obtain a victory? For in his own might no man can prevail. If Elijah, a Prophet of an Heroick Spirit, complained of his being left alone to conteſt with the Prieſts of Baal, and the Idolaters of Iſrael, ſo as to grow weary of his life, how apt will the beſt of men be to faint and ſink in the long and ſharp Conflicts, that muſt be undergone with the Combined forces and powers of darkneſs, if not aided and ſupported by the ſtrength of Chriſt? If therefore we would be ſucceſsful Combatants in this Spiritual Warfare, we muſt do as David did, who prepared to encounter Goliah by diſarming himſelf of his warlike Habiliments, going forth only in the name of the Lord of Hoſts; we muſt put off all carnal confidence, which will be as unuſeful to us as Sauls Armour was to him, and be ſtrong only in the Lord, and in the power of his might, this is that that will both animate us in the fight, and give unto us an aſſured victory in the Iſſue.
Secondly, As their Number is great, ſo their Unity and agreement is wonderful. In Satans Kingdom are no diviſions, Mat. 12. 26. In his Armies no mutinies for want of pay, no complaints of hard marches, though they be continually compaſſing the earth to and fro. That there ſhould be an Union amongſt the heavenly Hoſt is not ſtrange, in regard they are all as ſo many melodious Inſtruments tuned to one Key; as ſo many Needles touched with the ſame Loadſtone, which fixeth them invariably to one point: they dwell with him, and in him who is love it ſelf. But is it not matter of admiration, that an entire oneneſs, which is ſo much wanting on earth, ſhould be found in hell? What is Hell but the Common Sewer and Drain into which thoſe Luſts of Pride, Wrath, Envy, and Bitterneſs, from whence Wars do ariſe, do empty themſelves? Have Devils any love? Is there any print of that noble quality, which is as amiable as the Sun to be found in the territories of darkneſs? What then is that Ligament or Cement, that ſo firmly ties and conjoyns them together? It is no other but a perfect hatred both to God and man, it being the one thing deſigned by them to rob God of his glory, and man of his happineſs and to effect this the Conſpiracy is ſtrong, and League inviolable. The good Angels rejoyce at the converſion of a ſinner; and the evil Angels at his deſtruction: The ruined ſinners are the only Trophies and ſpoyls of Hell. Oh! bluſh then ye Saints, who have ſo many Sacred bonds to unite you to God, and alſo to one another, and yet by Diviſions are ſet at a diſtance from each other, making the enemies valiant, as the Hiſtorian ſpeaks, by your diſcords. Are you not all the Brethren of one Father, God bleſſed for ever? And of one Mother, Jeruſalem, which is above? foreign, Brethren of the whole bloud, like Joſeph and Benjamin? Have you not ſucked the ſame breaſts? And been nurſed up with the ſame ſincere milk of the Word? Are you not all foreign, joynt heirs of the ſame glorious inheritance reſerved for you in the heavens? Are you not led by the ſame Spirit of God, who is a Spirit of love and goodneſs, and doth not Generare accipitres, ſed columbas, beget birds of prey, but Doves whoſe Bills are never ſeen to be bloudy in the leaſt? Shall not then love effect that in you, which a curſed hatred doth in Devils? They are one by a Common principle of wickedneſs, which runs through them; and ſhall not you be one who are ſo cloſely knit together with ſo many and ſuch ſtrong ties? That the luſtful Goats ſhould puſh at one another is no matter of wonder, but that the tender Lambs ſhould doſs and ſtrike at each other cannot but be for a lamentation.
SECT. V.
A Fifth Demonſtration of Satans power and ability to tempt, is, From his great and ſtrange artifice to convey ſuggeſtions to evil after ſuch a manner into the heart, as that they cannot be diſtinguiſhed from the luſtings and ebullitions of depraved nature. It is not only difficult to find out any certain Character between Malum ſeminatum, & innatum, morſum ſerpentis, & morbum mentis; The evil that is ſown, and the evil that is inbred, between the bitings of the Serpent, and the diſeaſe of the mind, as Bernard expreſſeth it; but it is, as he conceiveth, wholly impoſſible: He profeſſing that after much ſearch and ſtudy he could never clearly know, Quid cordi, quid hoſti tribunt, what he may charge upon his heart, and what upon the Tempter. Now his advantage of thus inſinuating, and winding himſelf into the boſome doth much promote and further a compliance with his ſuggeſtions, becauſe men are more apt to be ſwayed by ſuch thoughts which they look upon as the naturall births of their own hearts, than ever they would be by ſuch which they diſcern to be ſorrain, and to be injected from an irreconcilable and a ſworn Enemy. If any Print or Signature of Satan did in the leaſt appear in his ſuggeſtions, by which the tempted might diſcover when the motions to any ſin did come from him, and when from themſelves, neither his ſucceſs not their danger would either of them be ſo great by far as now they both are. For it cannot be reaſonably imagined that any ſhould ſo readily cloſe with, or hearken un…o what they find him to be the Prompter of, as to what they deem to have its riſe from their own breaſt, without any other mover than themſelves. The bird takes the Egg or Young for its own, though laid or put into the neſt by another hand, which therefore it doth with an unwearied diligence both hatch and feed; but if it ſhould once deſcry it to be otherwiſe, it would forthwith caſt it out and deſtroy as ſpurious. And ſo thoſe ſinful motions, which are injected into mens hearts by the evil one, but reputed by them to be no other than the natural births of their own minds, are more dandled in their thoughts, and ſooner gratified by an actual compliance than ever they would be, if diſcovered to have their original from the Tempter. When Satan ſtood up againſt Iſrael, and provoked David to number the People, 1 Chron. 21. 1. It was not by making ſuch impreſſions, as might evidence him to be the Counſellour of the fact, but by exciting ſuch affections of vain-glory and ſelf-confidence, which naturally abound in the hearts of Princes when their Armies are victorious, and the face of their Affairs like a ſerene Sky without any mixture of Clouds. Thus Benhadad grows in his demands upon Ahab, as if he would try what it was that he dares deny, by adding a ſecond Meſſage to his firſt, in which he inlargeth the terms of his ſubmiſſion to the ſearching of his houſe, and the houſes of his Servants, and the taking away of whatſoever is deſirable in their eyes, and being refuſed the doing of it, he proudly boaſts, that the duſt of Samaria ſhall not ſuffice for handfuls for all the people that followed him, 1 Kings 19. 10. And ſo Senacherib, fleſhed with the many Conqueſts that he had obtained over divers Nations, ſwells with pride, till he breaks into blaſphemy: Who are they among all the Gods that have delivered their Country out of my hands, that the Lord ſhould deliver Jeruſalem out of my hands? 2 Kings 18. 35. Yea, good Hezekiah had his heart ſo far lifted up within him by the fulneſs of his Treaſures, and the multiplicity of his proviſions both for War and Peace, as that he vainly boaſts of them to the Embaſſadours of the King of Babylon, 2 Chron. 32. 31. And from ſuch latent ſeeds of pride, which breed in the beſt of hearts, as moths in the fineſt garments, did Satan kindle this inordinate deſire in David, of his knowing the number of his warlike forces, which the juſt expoſtulations of Joab and the Captains of the Hoſt could not allay. He delighted in this thing, and the Kings word prevailed, 2 Sam. 24. 3. Thus alſo in tempting of Chriſt, he makes uſe of Peters natural affection to his Maſter to diſſwade him from ſuffering death, Mat. 16. 22. Little did Peter ſuſpect that the words which he ſpake, Satan prompted, and that he was but an Inſtrument to convey the poyſon of a temptation as black as hell into his Saviours boſome, the conſequences of which would have been more diſmal than if the Stars had dropt from heaven, and the Sun been blotted out of his Orb, or the whole Creation had become as ſhrivelled Parchment before the fire. For what had become of all the Choſen of God, muſt they not have died in their ſins, if Chriſt had not died for their ſins? Muſt not heaven have been empty of glorious Saints within, though thick ſet with gliſtering Stars without? Muſt not the work of Redemption have been like the ſtructure of an unwiſe builder, who began to build, but never finiſhed what he had begun? But alas all theſe aſtoniſhing evils were not in the leaſt diſcerned by Peter, much leſs deſigned. Little did he think of being a Tempter to his Lord, or of receiving ſuch a check from Chriſt, as to have his name given to him whoſe work he did: Get thee behind me Satan. And in this myſterious and hidden way doth he ſtill manage his ſuggeſtions both in the hearts of Believers, and others alſo, that ſo their compliance might be the more facile to the evil to which he tempts, while he is not detected to be the firſt mover to it. Old Iſaac would not have been perſwaded to have eaten of Jacobs Veniſon, though he greatly loved it, if that he could either by queſtioning him who he was, or by feeling his hands, have diſcerned him not to be his Son Eſau. So thoug… men have a ſecret liking to the ſin to which they find themſelves moved, yet if the inſtigations unto it did appear to them to come from Satan, it would rather make them tremble, as Iſaac did when Jacobs ſubtilty was found out, than any waies beget in them further hankerings to haſten the fulfilling of it. But that which makes the myſtery of theſe his undiſcerned impreſſions the more ſtrange is, that though in the ſame temptation he reiterate the deception again and again, yet is it not more perceived by us at the laſt than it was at firſt. We are ſtill at as great a loſs to trace out any difference between his injections, and the natural luſtings of the heart to evil, as we ſhould be to find the path of a Serpent upon a Rock, who though he paſſeth often over it, yet leaves not, as worms and ſnails do any filth or ſlime behind him that may deſcry his various and crooked windings.
SECT. VI.
A Sixth Demonſtration, with which I ſhall ſhut up this firſt general Head of Satans ability to tempt, is from the ſutableneſs that is between his Suggeſtions and corrupt reaſon. He cannot in the leaſt offer violence to the ſoul, or break in upon it by a forcible entry whether it will or no; The body may be liable to his violence, but not the ſoul. The Aſſertion of Bonaventure is a truth, Inducit Diabolus, immutat Deus, nemo cogit. The Devil may allure, God only can effectually change, but none can compel us. When therefore he tempts to ſin, he inſinuates himſelf by ſuch Topicks that are pleaſing to Carnal Reaſon, and apt to beget a ready compliance with his ſuggeſtions. Prophane and Atheiſtical wretches he bears in hand that Religion is but a cunning and deviſed Fable, a meer Scare Crow, ſet up by Preachers to keep ſimple and weak People in awe; That Heaven and Hell, things ſo much ſpoken of, are but imaginations, the one a pleaſing dream, and the other a falſe fire, that frights more than it hurts, and that they which ſeem to dread it moſt, are yet ſomtimes venturous enough to do ſuch things from which a flaming Tophet ſhould wholly reſtrain them. Now what dry rinder ſenſual hearts are to ſuch ſuggeſtions that fall upon them as ſparkes, who can be ſo blind, as not to perceive? Are not their ſecret wiſhes? Oh I that there were no God to judge them, no hell or priſon of burning flames to torment them? Do they not what they can to cut off the hand of Conſcience that it may not ſmite them? And to put out its eyes that it may not ſee them? How eaſily then are they drawn into that opinion which they would gladly have to be a truth? And how juſtly left of God to ſuch horrible deluſions, that ſinning without fear they may periſh without remedy? Others again, who by Convictions are awakened to ſome more ſerious apprehenſions of God and Religion, by ſpecious ſuggeſtions he perſwades that the ſtrictneſs of life, which ſome few pretend unto, is but an affectation of ſingularity, in which they ſtrive not ſo much to be like God, as to be unlike their neighbours, that it is an heavy yoke which they put upon themſelves, and none of that eaſie yoke and light burden, which Chriſt commands them to take upon them. They need not fear but that they ſhall ſpeed well enough though they be not ſo ſcrupulous as others, who ſtick at every ſmall matter, as if Salvation conſiſted altogether of Punctilioes, and could never be obtained without an Arrival at the higheſt pitch of Sanctity. If they pray ſometimes when they think of it, read the Scripture when their leaſure beſt ſerves them, and ſee the Church now and then in fair weather, it is as much as needs. Are not theſe whiſperings of the Serpent of an enchanting nature? Are not theſe kind of reaſonings ſured to moſt mens tempers, who in Religion affect rather to diſcover that inviſible point where Grace and Nature part, than to purſue after the attainment of a perfect ſtature in holineſs? Who think that a taſte of Godlineſs, like a little Phyſick on the knives point is more deſirable than the making of it a mans dayly food? The Verſe in Gellius, which Lipſius in his Politiques ſaith pleaſeth him, Religentem oportet eſſe, religioſum nefas, hath many more approvers of it than himſelf, who deem a ſlight tincture of Religion uſeful to themſelves, and yet nauſeat as ſome abominable thing, the deep and double dye of it, ſo as to have it like a prevailing principle to give a Law and Rule to their whole Converſation. As then the ground becomes fruitful, not by receiving, but by liking of the Seed that is caſt into it, ſo Temptations become ſucceſsful, not by the hearts bare reception of them, but by its ſecret reliſhing and affecting of them. If Satan, who is the evil Seeds-man, ſcatter any ſeeds of Temptations, to which the heart is Solum ſubactum, as a prepared and diſpoſed ſoyl by the corrupt principles that lodge in it, they will quickly ſprout forth into acts, and grow into a root that will bear G…ll and Wormwood. Can I then better put a period to this firſt General than by giving the good Chriſtian a brief, yet ſerious Caution, of liſtening to thoſe corrupt reaſonings, with which Satan doth often feather thoſe Arrows of Temptations, that are ſhot out of his Bow, that they may the better reach the mark to which they are directed? Man is a Reaſonable Creature, and is apt to be ſwayed by any thing that carries a ſemblance of Reaſon, and if ſin come in any ſuch dreſs, the Will is ſoon gained to embrace the motion, and the ſin it ſelf to be finiſhed, which the Apoſtle tells us bringeth forth death, James 1, 15.