A TREATISE OF SATAN’S TEMPTATIONS.
PART I.
Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour.—1 Peter V. 8.
CHAPTER I.
The introduction to the text, from a consideration of the desperate ruin of the souls of men.—The text opened, expressing Satan’s malice, power, cruelty, and diligence.
The souls of men are ‘precious.’ The whole world cannot repair their loss. Hence by God are all men in particular charged with care and watchfulness about them. He hath also set up watchmen and overseers, whose business it is to watch over souls, and in the most strict and careful manner, as those that must ‘give an account,’ [Heb. xiii. 17.]
What can more stir up men to the discharge of this duty than the frequent alarms which we have of the assaults of such an adversary, whose business it is to destroy the soul? ‘The Philistines are upon thee, Samson!’ [Judges xvi. 9;] he fights continually, and useth all the policy and skill he hath for the management of his strength.
Besides, it is a consideration very affecting, when we view the ‘desolations that are made in the earth,’ [Ps. xlvi. 8,] what wounds, what overthrows, what cruelties, slaveries, and captivities these conquered vassals are put to. It was, as some think, an inexcusable cruelty in David against the Ammonites, when he ‘put them under saws, and harrows of iron, and made them pass through the brick-kiln,’ 2 Sam. xii. 31; but this spiritual Pharaoh hath a more grievous ‘house of bondage,’ and iron furnace. Neither is this miserable destruction ended, but will keep pace with time, and shall not cease till Christ shall at his appearance finally conquer him and tread him down. If Xerxes wept to look upon his army through the prospective of devouring time, which, upon an easy foresight, shewed him the death of so great a company of gallant men, we may well weep, as David at Ziklag, till we can weep no more; or as Rachel for her children, ‘refusing to be comforted,’ [Jer. xxxi. 15;] while we consider what a great number of succeeding generations, ‘heaps upon heaps,’ [Judges xv. 16,] will be drawn with him to a consuming Tophet. And could we follow him thither, to hear the cries of his prisoners, the roarings of his wounded, where they ‘curse the day’ that brought them forth, and themselves for their folly and madness in hearkening to his delusions, the dreadful outcries of eternity, and then their ‘rage against heaven’ in cursings and blasphemings, while they have no mitigations or ease, nor the refreshment of ‘a drop of water to cool their tongues,’ [Luke xvi. 24,] we would surely think we could never spend our time better than in opposing such an enemy, and warning men to ‘flee from the wrath to come,’ [Mat. iii. 7,] to take heed they come not into his snare. With what earnestness would we endeavour to persuade men! What diligence would we use to cast water upon these devouring flames, and to pluck men as brands out of the fire! It is true, if Satan had dealt plainly with men, and told them what wages they were to expect, and set a visible mark upon his slaves, or had managed a visibly destructive hostility, men have such natural principles of self-preservation, and of hatred of what appears to be evil, that we might expect they would have fled from him, and still have been upon their guard; but he useth such artifices, such sleights and cozenage, that men are cast into a sleep or a golden dream; while he binds them in chains of darkness they see not their end, the snare, nor the pit; nay, he intoxicates them with a love of their misery, and a delight in helping forward their ruin, so that they are volunteers in his service, and possessed with a madness and rage against all that will not be as willing as themselves to go to hell; but especially if they put forth a compassionate hand to help any out of that gulf of misery, they hate them, they ‘gnash upon them with their teeth,’ and run upon them with utmost violence, as if they had no enemies but these compassionate Samaritans, [Luke x. 33.]
How great is this mystery of darkness! Who shall be able to open the depths of it? Who shall declare it fully to the sons of men, to bring these ‘hidden things to light’? Especially seeing these hellish secrets which are yet undiscovered, are double to those that have been observed, by any that have escaped from his power. He only whose prerogative it is ‘to search the hearts of men’ [Rev. ii. 23] can know, and make known, what is in the heart of Satan; he views all his goings, even those paths which the ‘vulture’s eye hath not seen,’ [Job xxviii. 7,] and can trace those footsteps of his, which leave no more print or track behind them than ‘a ship in the sea, or a bird in the air, or a serpent on a stone,’ [Prov. xxx. 19.]
Yet notwithstanding, we may observe much of his policies; and more would God discover if we did but humbly and faithfully improve what we know already. It is my design to make some discovery of those haunts I have observed, if by that means I may be useful to you, to quicken and awaken you. And first I shall set before you the strength and power of your enemy, before I open his cunning and craft.
There are found in him whatsoever may render an adversary dreadful.
1. As, first, Malice and enmity: ὁ Αντίδικος is a law term, and signifies an adversary ‘at law,’ one that is against our cause; and the text, as some think, heightens this malice, (1.) By the article ὁ, which denotes an arch enemy.75 (2.) The name Διάβολος, which signifies a slanderer or calumniator—for the word is twice in the New Testament used for a slanderer—shewing his hatred to be so great that it will not stick at lying and falsehood, either in accusing God to us or us to God. Nay, it particularly hints that when he hath in malice tempted a poor wretch to sin, he spares not to accuse him for it, and to load him with all things that may aggravate his guilt or misery, accusing him for more than he hath really done, and for a worse estate than he is really in.76
2. Secondly, His power. Under the metaphor of a ‘lion,’ a beast of prey, whose innate property is to destroy, and is accordingly fitted with strength, with tearing paws, and a devouring mouth; that as a lion would rend a kid with ease and without resistance, so are men swallowed up by him as with open mouth, so the word καταπιῄ signifies, he can sup them up at a draught, à καταπίνω.
3. Thirdly, His cruelty: a ‘roaring lion’ implying not only his innate property to destroy, which must be a strange fierceness, but also that this innate principle is heightened and whetted on, as hunger in a lion sharpens and enrages that disposition till he get his prey, so that he becomes raving and roaring, putting an awful majesty upon cruelty, and frighting them out of endeavours or hopes of resistance, and increasing their misery with affrightments and tremblings. Thus Satan shews a fierce and truculent temper, whose power being put forth from such an implacable malice, must needs become rage and fierceness.
4. Fourthly, His diligence: which, together with his cruelty, are consequences of his malice and power; he ‘goes about and seeks.’ He is restless in his pursuit, and diligent, as one that promiseth himself a satisfaction or joyful contentment in his conquests.
CHAPTER II.
Of the malice of Satan in particular.—The grounds and causes of that malice.—The greatness of it proved, and instances of that greatness given.
I shall first give some account of his malice, by which it shall appear we do not wrong the devil in calling him malicious, the truth of which charge will evidence itself in the following particulars:—
1. First, The devil, though a ‘spirit,’ yet is a proper subject of sin. We need no other evidence for this than what doth by daily experience result from ourselves. We have sins which our spirits and hearts do act, that relate not to the body, called ‘a filthiness of the spirit,’ in contradistinction to the ‘filthiness of the flesh,’ [2 Cor. vii. 1.] It is true, it cannot be denied but that those iniquities which have a necessary dependence upon the organs of the body, as drunkenness, fornication, &c., cannot properly, as to the formality of the act, be laid at Satan’s door, though as a tempter and provoker of these men he may be called the father of these sins; yet the fore-mentioned iniquities, which are of a spiritual nature, are properly and formally committed by him, as lying, pride, hatred, and malice. And this distinction Christ himself doth hint: John viii. 44, ‘When he speaketh a lie, he speaketh of his own,’ where he asserts such spiritual sins to be properly and formally acted by himself. The certainty of all appears in the epithets given him—‘the wicked one,’ ‘the unclean spirit;’ as also those places that speak his fall, ‘They kept not their first estate,’ Jude 6; ‘The angels that sinned,’ 2 Peter ii. 4. If sins spiritual are in a true and proper sense attributed to the devil, then also may malice be attributed to him.
2. Secondly, The wickedness of Satan is capable of increase, a magis et minus. Though he be a wicked spirit, and as to inclination full of wickedness, though so strongly inclined that he cannot but sin, and therefore as God is set forth to us as the fountain of holiness, so is Satan called the author and father of sin, yet seeing we cannot ascribe an infiniteness to him, we must admit that, as to acts of sin at least, he may be more or less sinful, and that the wickedness of his heart may be drawn more out by occasions, motives, and provocations; besides, we are expressly taught thus much, Rev. xii. 12, ‘The devil is come down, having great wrath, because his time is short.’ Where we note (1.) That his wrath is called ‘great,’ implying greater than at other times; (2.) That external motives and incentives, as the shortness of his time, prevail with him to draw forth greater acts of fury.
3. Thirdly, Whatsoever occasions do draw out or kindle malice to a rage, Satan hath met with them in an eminent degree, in his own fall and man’s happiness.77 Nothing is more proper to beget malice than hurts or punishments, degradations from happiness. Satan’s curse, though just, fills him with rage and fretting against God, when he considers that from the state and dignity of a blessed angel he is cast down to darkness and to the basest condition imaginable. For the part of his curse, which concerned Satan as well as the serpent, ‘Upon thy belly shalt thou go, and dust shall be thy meat,’ implies a state most base, as the use of the phrase proves: ‘They shall lick the dust of thy feet,’ Isa. xlix. 23; ‘Thine enemies shall lick the dust,’ Ps. lxxii. 9; ‘They shall lick the dust as a serpent,’ Micah vii. 17. Where the spirit is so wicked that it cannot accept the punishment of its iniquity, all punishment is as a poison, and envenoms the heart with a rage against the hand that afflicted it. Thus doth Satan’s fall enrage him, and the more when he sees man enstated into a possibility of enjoying what he hath lost. The envy and pride of his heart boils up to a madness—for that is the only use that the wretchedly miserable can make of the sight of that happiness which they enjoy not, especially if, having once enjoyed it, they are now deprived. This begot the rage and wrath in Cain against Abel, and afterward his murder. The eye of the wicked is evil where God is good. Hence may it be concluded that Satan, being a wicked spirit, and this wickedness being capable of acting higher or lower according to occasions, and with a suitableness thereto, cannot but shew an inconceivable malice against us, our happiness and his misery being such proper occasions for the wickedness of his heart to work upon.
4. Fourthly, This malice in Satan must be great.
(1.) First, If we consider the greatness of his wickedness in so great and total an apostasy. He is so filled with iniquity, that we can expect no small matters from him as to the workings of such cursed principles; not only is he wicked, but the spirit and extract of wickedness, as the phrase signifies, Eph. vi. 12, [πνευματικὰ τῆς πονηρίας.]
(2.) Secondly, The Scripture lays to his charge all degrees, acts, and branches of malice; as [1.] Anger, in the impetuous haste and violence of it. Rev. xii. 12, ‘Great wrath,’ θυμός, there signifies excandescentia, the inflammation of the heart and whole man, which is violent in its motion, as when the blood with a violent stream rusheth through the heart and sets all spirits on fire; and therefore this wrath is not only called great, but is also signified to be so, in its threatening ‘a woe to the inhabitants of the earth.’ [2.] Indignation is more than anger, as having more of a fixed fury; and this is applied to him, Eph. iv. 27, in that those that have this παροργισμὸς, are said ‘to give place to the devil,’ which is true not only in point of temptation, but also in respect of the resemblance they carry to the frame and temper of Satan’s furious heart. [3.] Hatred is yet higher than wrath or indignation, as having deeper roots, a more confirmed and implacable resolution. Anger and indignation are but short furies, ira brevis furor, which, like a land-flood, are soon down, though they are apt to fill the banks on a sudden; but hatred is lasting, and this is so properly the devil’s disposition, that Cain, in hating his brother, is [in] 1 John iii. 12 said to be the proper offspring and lively picture of that ‘wicked one,’ who is there so called rather than by the name of the devil, because the apostle would also insinuate that hatred is the masterpiece of Satan’s wickedness, and that which gives the fullest character of him. [4.] All effects of his cruelty arise from this root; this makes him accuse and calumniate, this puts him upon breathing after those murders and destructions which damned spirits are now groaning under.
(3.) Thirdly, This malice is the result of that curse laid upon Satan: Gen. iii. 15, ‘I will put enmity betwixt thee and the woman, betwixt her seed and thy seed.’ Which implies, [1.] A great enmity; and some render it inimicitias implacabiles, implacable enmities. [2.] A lasting enmity, such as should continue as long as the curse should last. [3.] That this should be his work and exorcise, to prosecute and be prosecuted with this enmity; so that it shews the devil’s whole mind and desire is in this work, and that he is whetted on by the opposing enmity which he meets withal. It is the work of his curse, of his place, of his revenge, and that wherein all the delight he is capable of is placed. In that part of the curse, ‘Dust shall be thy meat,’ it is implied, if some interpret right,78 that if Satan can be said to have any delight or ease in his condition, it is in the eating of this dust, the exercise of this enmity. No wonder, then, if Christ speak of his desires and solicitations with God to have a liberty and commission for this work: ‘Satan hath desired to have thee, that he may winnow thee,’ [Luke xxii. 31.]
That this curse relates not only to the serpent, who was the instrument, but also to Satan, who was the agent, is agreed by all almost. That it was not the serpent alone, but the devil speaking by it, is evinced from its speaking and reasoning. And that the curse reached further than a natural enmity betwixt a serpent and a man, is as evident, in that Christ is expressly held forth as giving the full accomplishment of this curse against Satan: 1 John iii. 8, ‘The devil sinneth from the beginning; for this purpose was the Son of God manifested, that he might destroy the works of the devil,’ which is a clear exposition and paraphrasis of the ‘woman’s seed bruising the serpent’s head.’
(4.) Fourthly, I shall add to this some few instances of Satan’s malice, by which it will appear to be great.
[1.] First, That malice must needs be great which shews itself where there is such a load of anguish and horror that lies upon him. He is now ‘reserved in chains of darkness in hell,’ 2 Peter ii. 4. He is in hell, a place of torment; or, which is all one, hell is in him. He carries it about him in his conscience, which, by God’s decree, binds him to his horror like a chain. It is scarce imaginable that he should have a thought free from the contemplation of his own misery, to spend in a malicious pursuit of man. What can we think less of it than a desperate madness and revenge against God, wherein he shews his rage against heaven, and hunts after our blood as for a little water to cool his tongue; and when he finds his hand too short to pull the Almighty out of his throne, he endeavours, panther-like, to tear his image in man, and to put man, created after his image, upon blaspheming and dishonouring his Maker.
[2.] Secondly, That malice must needs be great that seeks its own fuel, and provides or begs its own occasions, and those such as give no proper provocation to his anger. Of this temper is his malice. He did thus with Job: he begs the commission, calumniates Job upon unjust surmises, presseth still for a further power to hurt him, insomuch that God expressly stints and bounds him—which shews how boundless he would have been if left to his own will—and gives him at last an open check, Job ii. 3, wherein he lays open the malice of his heart in three things: [1.] His own pressing urgency: ‘Thou movedst me;’ [2.] His destructive fury: no less would serve than Job’s utter destruction; [3.] Job’s innocency: all this without cause: ‘Thou movedst me to destroy him without cause.’
[3.] Thirdly, That malice must needs be great that will pursue a small matter. What small game will the devil play rather than altogether sit out! If he can but trouble, or puzzle, or affright, yet that he will do, rather than nothing; if he can, like an adder in the path, but bite the heel, [Gen. xlix. 17,] though his head be bruised for it, he will notwithstanding busy himself in it.
[4.] Fourthly, That malice must be great which will put itself forth where it knows it can prevail nothing, but is certain of a disappointment. Thus did Satan tempt Christ. Those speeches, ‘if thou be the Son of God,’ do not imply any doubt in Satan; he knew what was prophesied of Christ, and what had been declared from heaven in testification of him, so that he could not but be certain he was God and man; and yet what base unworthy temptations doth he lay before him, as ‘to fall down and worship him’! Was it that Satan thought to prevail against him? No surely; but such was his malice, that he would put an affront upon him, though he knew he could not prevail against him.
[5.] Fifthly, The malice of wicked men is an argument of Satan’s great malice. They have an antipathy against the righteous, as the wolf against the sheep, and upon that very ground, that they are ‘called out of the world.’ How great this fury is, all ages have testified. This hath brought forth discord, revilings, slanders, imprisonments, spoiling of goods, banishments, persecutions, tortures, cruel deaths, as burning, racking, tearing, sawing asunder, and whatever the wit of man could devise for a satisfaction to those implacable, furious, murderous minds; and yet all this is done to men of the same image and lineage with themselves, of the same religion with themselves, as to the main; nay, sometime to men of their own kindred, their own flesh and blood, and all to those that would live peaceably in the land. What shall we say to these things? How come men to put on a savage nature, to act the part of lions, leopards, tigers, if not much worse? The reason of all we have, John viii. 54, ‘Ye are of your father the devil; he was a murderer from the beginning:’ as also Gen. iii. 15, ‘I will put enmity between her seed and thy seed so that all this shews what malice is in Satan’s heart, who urgeth and provokes his instruments to such bloody hatreds. Hence whoever were the agents [Rev. ii. 10] in imprisoning the saints, the malice of Satan in stirring them up to it, makes him become the author of it; ‘Satan shall cast some of you into prison.’
CHAPTER III.
Of Satan’s power.—His power as an angel considered.—That he lost not that power by his fall.—His power as a devil.—Of his commission.—The extent of his authority.—The efficacy of his power.—The advantages which he hath for the management of it, from the number, order, place, and knowledge of devils.
That Satan’s power is great, is our next inquiry; where,
1. First, We will consider his power as an angel. In Ps. ciii. 20 angels are said ‘to excel in strength;’ and in ver. 21, as also Ps. cxlviii. 2, they are called ‘God’s host;’ which is more fully expressed, 1 Kings xxii. 19, ‘I saw the Lord sitting upon his throne, and all the host of heaven standing by him on his right hand and on his left;’ which phrase, though it import their order and observance, yet undoubtedly the main of its intendment is to set forth their power, as hosts are the strength of kings and nations. God himself, in putting on that title, ‘The Lord of hosts,’ makes it an evidence of his incomprehensible power, that such armies of strong and mighty creatures are at his command. But this only in the general. That which comes nearer to a particular account of their strength, is that notion of a spirit, by which they are frequently described, ‘He maketh his angels spirits; his ministers flaming fire,’ Ps. civ. 4. The being of a spirit is the highest our understanding is able to reach, and that it shews a being very excellent, is manifest in this, that God is pleased to represent himself to us under the notion of a spirit; not that he is truly and properly such, but that this is the most excellent being that falls under our apprehension. Besides that the term ‘spirit’ raiseth our understanding to conceive a being of a high and extraordinary power, it doth further tend to form our conceptions to some apprehensions of their nature. [1.] From the knowledge that we have of our own spirits. That our spirit is of a vast comprehension and activity, our thoughts, desires, reasonings, and the particular undertakings of some men of a raised spirit, do abundantly evidence. [2.] In that it represents a spiritual being, freed from the clog and hindrance of corporeity. Our own spirits are limited and restrained by our bodies, as fire, an active element, is retarded and made sluggish by matter unapt to serve its proper force, as when it is in a heap of earth; which is also sufficiently pointed at in that opposition betwixt flesh and blood, and principalities and powers, Eph. vi.; shewing that flesh and blood are a disadvantage and hindrance to the activity of a spirit. A spirit then, as incorporeal, may be conceived to move easily without molestation, quickly, imperceptibly, and irresistibly. [3.] This is yet further illustrated by the similitude of wind and fire, which are, to the common experience of all, of very great force. And it is yet further observable that the Scripture sometime speaks of the power of angels in the abstract, choosing rather to call them ‘powers’ than powerful, ἐξουσίαι, Col. i. 16; clearly shewing that angels are beings of vast strength, as indeed the actions done by them do abundantly testify. Such was the destroying Sennacherib’s hosts in a night, the opening the prison doors for Peter, the carrying Philip in the air, and such other acts, which tend to the protection of the faithful, or punishing of the wicked.
Though this may fully satisfy us that angels excel in strength, yet the Scripture suggests another consideration relating to the office and employment of angels, where their commission shews not only a liberty for the exercise of this power, but also doth imply such a power as is fit to be commissionated to such acts. These invisible beings are called thrones, dominions, principalities, powers, Col. i. 16. It is indeed a task beyond a sober undertaking to distinguish these words, and to set their true bounds and marks of difference. This Augustine acknowledged;79 yet may we hence conclude, [1.] That these words imply a very great authority in angels; [2.] A power and strength suitable to their employment, and that God furnished them with power answerable to the work which he intended for them, in his moving the heavens, and governing the world, &c. However, in some cases, God works by instruments every way disproportionable to the service, ‘that the excellency of the power might be of God,’ [2 Cor. iv. 7;] yet, in the ordinary way of his working, he puts an innate, suitable force in creatures, for the acts to be done by them; as there is an innate power in the wind to blow, in the fire to burn, in herbs and plants for medicinal uses. Thus may we conceive of angels, that God using them as his host, his ‘ministers to do his pleasure,’ he hath endowed them with an innate natural power for those great things which he doth by them, which must not be supposed in the least derogatory to the power of God, in his ways of mercies or judgments, seeing all the strength of angels is originally from God. Hence is it that all the names of angels which we read of in Scripture carry this acknowledgment in their signification; Michael thus unfolds itself, ‘Who is like God;’ Gabriel thus, ‘The glory of God and therefore may we suppose them not so much the proper names of angels, but, as Calvin noteth, Nomina ad captum nostrum indita, Names implying God’s great power in them.80
Such a powerful spirit is Satan by creation. But because it will be doubted lest his fall hath bereaved him of his excellency, and cast him down from his strength, I shall evidence that he still retains the same natural power. To which purpose it is not unfit to be observed, [1.] That the same terms and names which were given to good angels, to signify their strength and commission, Col. i. 16, and ii. 10, are also given to Satan, Eph. vi. 12. Devils are called ‘principalities,’ ‘powers,’ ‘rulers;’ and Col. ii. 15, they have the same names which in ver. 10 were given to good angels, ‘he spoiled principalities and powers.’ [2.] The Scripture gives particular instances of Satan’s power and working: as his raising tempests in the air, commanding fire from heaven—both which he did in prosecution of his malice against Job; his carrying the bodies of men in the air—as he did with Christ, hurrying him from the wilderness to the mountain, from thence to the pinnacle of the temple; his breaking chains and fetters of iron, Mark v. 4; his bringing diseases—instances whereof were that crooked woman whom Satan had bowed together, Luke xiii. 16, and the lunatic person, Luke ix. 31, with a great many more. [3.] It is also observable that, notwithstanding, Satan’s fall hath made an alteration as to the ends, uses, and office of his power; yet, nevertheless, God makes use of this strength in him, not only as an executioner of wrath against his enemies—as when he vexed Saul by this evil spirit; and through this lying spirit, gave up Ahab to be deluded into his ruin, and inflicted plagues upon Egypt, by sending evil angels among them, 1 Sam. xvi. 14; 1 Kings xxii. 21; Ps. lxxviii. 49—but also for the trial of his own servants. Thus was Job afflicted by Satan, and Paul buffeted by his messenger.
2. Secondly, This power of his, as a devil, falls next under our consideration, wherein are divers particulars to be noted: as,
(1.) First, His commission and authority. If any put that question to him which the Jews did to Christ, ‘By what authority dost thou these things?’ or, ‘Who gave thee this authority?’ we have the answer in John xii. 24, and xvi. 11, where he is called, ‘the prince of this world;’ and accordingly the Scripture speaks of a twofold kingdom, of light and of darkness; and in this we hear of Satan’s seat or throne, of his servants and subjects. Yea, that which is more, the Scripture speaks of a kind of deity in Satan; he is called ‘the god of this world,’ 2 Cor. iv. 4; which doth not only set forth the intolerable pride and usurpation of Satan in propounding himself as such, so drawing on poor blind creatures to worship him, but also discovers his power, which by commission he hath obtained over the children of disobedience, [Zanchius.] Hence doth he challenge it as a kind of right and due from the poor Americans, and others, that they should fall down and worship him; and upon this supposition was he so intolerably presumptuous in offering the kingdoms of the world to Christ for such a service and worship.
If it be questioned what Satan’s authority is, I shall answer it thus:—
[1.] First, His authority is not absolute or unlimited. He cannot do what he pleaseth, and therefore we do find him begging leave of God for the exerting of his power in particular cases, as when he was ‘a lying spirit’ in the mouth of Ahab’s prophets, and in every assault he made upon Job; nay, he could not enter into the swine of the Gadarenes till he had Christ’s commission for it.
[2.] Secondly, Yet hath he a commission in general—a standing commission, as petty kings and governors had under the Roman emperor, where they were authorised to exercise an authority and power, according to the rules and directions given them. This is clearly signified by those expressions, ‘they are captives at his will,’ [2 Tim. ii. 16,] and ‘given up to Satan,’ [1 Tim. i. 20,] as persons excommunicated; and when men are converted, they are said to be ‘translated from his power,’ and put under another jurisdiction, in the ‘kingdom of Christ,’ [Col. i. 13.] All which would have been highly improper, if a commission for Satan, and an authority for those works of darkness, had not been signified by them.
Next, let us view the extent of this authority, both as to persons and things. In relation to persons, the boundary of his kingdom reacheth as far as darkness. He rules in ‘the dark places of the earth,’ or the darkness of this world; and therefore his kingdom is hence denominated ‘a kingdom of darkness.’ This extends, we may well imagine, as far as heathenism reacheth, where he is worshipped as God, as far as any darkness of Mohammedanism stretcheth itself, as far as the darkness of infidelity and blindness upon the hearts of unconverted men; which, if summed up together, must needs take up the greatest part of the world by far; which is acknowledged, not only by that large expression world, ‘prince of the world,’ &c., but also by that prophetic speech of Rev. xi. 15, ‘The kingdoms of this world are become the kingdoms of our Lord and his Christ,’ which acknowledgeth they had not been so before, in the sense wherein we now speak.
Neither is his kingdom so bounded but that he also can, when allowed, make excursions and inroads into the kingdom of Christ, so far as to molest, disturb, and annoy his subjects; as the kings of any nation, besides the power which they exercise in their proper jurisdiction, may molest their neighbours. And Christ so far permits this as is useful to his own designs, yet still with straiter reserves and limitations to Satan, and a resolved rescue and conquest for his own people.
If we inquire the extent of his power in relation to things, we find the air in a peculiar manner permitted to him; so that he is named by it, as by one of his chief royalties, ‘the prince of the power of the air.’ We find also death, with the powers of it, given up to him; so that this is a periphrasis of him, ‘He that hath the power of death,’ Heb. ii. 14. And if we take notice of his large proffer to Christ of the kingdoms of the world, ‘All this will I give thee,’ we may imagine that his commission reacheth far this way, as rewards and encouragements to his service; which we will the readilier entertain when we find that, by God’s allowance, wicked men have their ‘portion in this life,’ and that these are called ‘their good things.’81
3. Thirdly, Let us proceed a step further, to the efficacy of this authority; which also,
(1.) First, Upon wicked men is no less remarkable than is his commission. He is called ‘the strong man,’ [Luke xi. 21,] in reference to their hearts, which he fortifies, as so many castles and garrisons, against God. He also ‘rules in them’ without control; his suggestions and temptations are as laws to them; he ‘fills their hearts,’ Acts v. 3, with his designs, and raiseth their affections to a high and greedy pursuit of them; he works in them, and by an inward force doth hurry them on to achieve his enterprises, in all this ensnaring and captivating them ‘at his pleasure,’ Eph. ii. 2; 2 Tim. ii. 26.
(2.) Secondly, The saints, which are subjects of another kingdom, are still fearing, complaining, watching, praying, and spreading out their hands, with lifting up their eyes to heaven for help against him. They complain of violence and restless assaults from him; they are sensible that he can suggest evil thoughts, and follow them with incessant importunities; that he can draw a darkness upon their understanding by bribing their wills and affections against them; that he can disturb their duties, and that because of him they cannot do the good they would. Many a fear doth he beget in their hearts; many a disquiet hour have they from him; their flesh hath no rest, and happy are they if they escape from him without broken bones; many excellent ones have been cast down by him, and for a time have been like dead men. It is sad to see so just a person as Lot under his feet; so choice a saint as David wounded almost to the death; so high an apostle as Peter, by force and fear from him, to open his mouth with curses and imprecations in the denial of his Saviour; to say nothing of the buffetings of others, which was sufficiently wearisome to Paul, and described by ‘a thorn in the flesh,’ 2 Cor. xii. 7; which, if a learned man think right, is compared, by a metaphor, to those sharp stakes upon which Christians were cruelly spitted and burnt.82
(3.) Thirdly, His quick and ready accomplishment is a further proof of the efficacy of his power. No sooner had God given him a commission in reference to Job, but he quickly raiseth the tempest, brings down the house, slays his children, brings fire from heaven; and, which would seem strange, hath the troops of the Sabeans and Chaldeans at his beck, as if they had been listed under his known command; so that in a little time he puts his malice into act.
(4.) Fourthly, If any would slight all this, as being the force of principalities and powers against flesh and blood, we may see he hath so much strength and confidence as to grapple with an angel of light, as he did in the contesting for Moses his body, Jude 9. This was a created angel, else he durst not sure have brought a ‘railing accusation;’ but in that he strove, and railingly accused, it shews he wanted not a daring boldness to second his commission and power.
4. Fourthly, It will be also requisite to lay open the advantages he hath in the management of all this power, which are great; as,
(1.) First, The multitude of devils. That there are many is not denied, upon the evidence of seven cast out of Mary Magdalene, and the legion which were settled in one poor man at once. It may be we may not credit the devil’s own account of his strength so much as to believe that their number was exactly answerable to a Roman legion, which, if some speak right, was 6666; yet there being so plain an allusion to a Roman legion, and the Scripture in the recital favouring it so far as to consent to a truth in that part of the story, we can do no less than conclude that the number of devils in that person was a very great number, and so great, that the similitude of legion was proper to express it by. Besides, if the Scripture had been silent in this particular, our reason would have clearly drawn that conclusion from such premises as these, that he is the ‘god’ of the world, and rules in the ‘children of disobedience;’ for whatsoever we conceive of his power, we cannot think him omnipotent or omnipresent, these being the incommunicable attributes of the great Creator of all things, in which no creature can share with God. Being then assured that he is the tempter of all men, and that he cannot be in all places at once, we must needs apprehend the devils to be many, as is signified by that expression, ‘the devil and his angels.’
(2.) Secondly, He hath also an advantage for the executing of his designs, from that order, which from the fore-mentioned grounds we must be forced to conceive to be among devils. I know the bold determination of the order of angels by Dionysius is justly rejected, not only by Irenæus and Augustine,83 but also by the generality of protestants, who upon that and other grounds of like presumption do reject that author as not being the true Dionysius the Areopagite. Neither do some of our protestant authors, as Chamier and others, admit the government of angels to be monarchical, which supposition the papists would gladly make use of, as a foundation whereon to establish the universal headship of the pope, being a thing which Dionysius himself, as Chamier affirms, never dreamt of.84 Yet do none of these authors deny an order among the angels, but willingly grant it, as clearly implied from the term archangel used by Paul, 1 Thes. iv. 16,85 and from their being called God’s host or army, where order is necessary for the right management of their strength, and confusion the way to the ruin of their designs. The thing they dislike is, the bold and peremptory determination of the particular orders among them, and the assignment of the several charges, employments, and stations to each; which whosoever shall do, must needs be guilty of ‘intruding into things which he hath not seen.’86 It would upon the same score be a presumptuous folly to make such a determination of the several ranks and particular employments of devils. Yet this hindereth not, but with a warrantable sobriety we may believe in the general that there is an order among the devils. Not only do these expressions, ‘Beelzebub the prince of devils,’ ‘the devil and his angels,’ and in that they are called ‘principalities and powers,’ warrant us so to think, but the fore-mentioned considerations about the multitude of devils will force our reason to an assent: for if they must be many, because all mankind is sensible of their assaults, they must have also an order in the management of their temptations—without which their designs of cruelty and malice must, at least in great part, fall to the ground.87 Neither do I know well how those authors may be justly blamed, who proceed a little further in their suppositions, to tell us, as most probable,88 that these infernal spirits do share the world among them, and are allotted to several countries and places, as their own proper charge and jurisdiction; for what other interpretation those passages in Dan. x. 13 can receive I cannot see: the prince of the kingdom of Persia withstanding the angel one and twenty days; and his help in that opposition from Michael, cannot, if things be well weighed, be properly understood of Cambyses the son of Cyrus, or a contest with any man. However, if we let this go as a thing uncertain, because this interpretation is denied by some,89 yet that which is spoken of their order in the general, and the advantage these spirits have against us upon that consideration, seems to be past denial.
(3.) Thirdly, The advantage of place among armies is reckoned much. Satan seems to have something this way as an advantage of ground, in that he is styled spiritual wickedness in high places.90 What advantage high places may be to devils and spirits we cannot further imagine, than that they, being thus above us and about us in the air, see and know our ways and actions, and so receive information from thence for their malicious proceedings against us.
(4.) Fourthly, But his greatest advantage is from his knowledge, which I shall a little explain in the following chapter.
CHAPTER IV.
That Satan hath a great measure of knowledge, proved by comparing him with the knowledge of Adam in innocency, and by his titles.—Of his knowledge, natural, experimental, and accessory.—Of his knowledge of our thoughts.—How far he doth not know them, and how far he doth, and by what means.—Of his knowledge of things future, and by what ways he doth conjecture them.—The advantages in point of temptation that he hath by his knowledge.
In the discovery of Satan’s knowledge, I shall first give evidence and demonstration thereof. To which purpose—
1. Let us consider the knowledge of Adam in innocency; which being found to be great, it will thence be easily concluded that Satan’s knowledge is far greater. Two notable discoveries we have of Adam’s knowledge, the one was his giving of names to all creatures, Gen. ii. 29, which was not only a sign of his dominion, but also a notable instance of his understanding, seeing the names were given according to the natures of creatures; whereof Bochartus gives a large account, as the camel is called גמל, because it is apt to repay injuries; the kite, דאה, from its sharpness of sight; the pelican is named קאת, from its usual vomiting, &c.91 The consideration of the aptness of names imposed on creatures made Plato acknowledge that it was a work above ordinary capacity. The other discovery of Adam’s knowledge was his knowledge of the original of Eve at first sight, Gen ii. 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 knowledge 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 knowledge 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 hindrance of the body, either in ecstasies or by approaching death; all which put together will go far to prove a very great measure of knowledge in Satan, if we take along with us this foundation, that in all the works of God we find the highest knowledge 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 a higher being than man—for he made him ‘lower than the angels’—and consequently their knowledge 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!
2. Secondly, But the proof is more full and direct, from those appellations and titles which the Scripture and the experience of men have put upon him; his usual name, Δαίμων, quasi Δαήμων, which—in Mat. viii. 31; Mark v. 12; Rev. xvi. 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 it is always, as some think, used to signify ‘unclean spirits;’ yet still it carries an evidence of their nature in reference to knowledge, that though they are wicked creatures, yet are they wise and knowing. It is said, Gen. iii. 1, ‘The serpent was more subtle than any beast of the field;’ which, though it be true literally of the serpent, whose wisdom and subtlety naturalists have abundantly noted, yet that expression hath an eye upon Satan, who was the principal agent; and the serpent there is called subtle, as influenced by Satan, whose instrument he was:92 which we may believe, 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. xvii. 9, and impute all that craft in the management of that temptation to a particular remarkable skill and subtlety of Satan. ‘The serpent beguiled Eve through subtlety,’ 2 Cor. xi. 3; and, if Beza conjecture right, the appellation Δαίμων do so fitly suit this history of the tree of knowledge, that the title of knowledge seems to be given him for this singular masterpiece of craft.
3. Thirdly, That Satan hath great knowledge 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 threefold knowledge in Satan.
(1.) First, A natural knowledge; which the schoolmen have distinguished into these two: [1.] An evening knowledge, which he received from things created, whereby the species of things were impressed upon his mind, and so received, being a knowledge à posteriori, from the effects of things; which, because it is more dark and obscure than that which ariseth from the causes of things, they termed evening knowledge. [2.] The other is morning knowledge, which is a knowledge of things in the power and wisdom of God, in which he saw the ideas and images of all things. This knowledge they prefer before the other, as lines and figures are better known from mathematical instruction than by their bare tract as written in dust.93
(2.) Secondly, Besides this he hath an experimental knowledge; which is the improvement of that natural stock, by further acquisitions and attainments. And indeed Satan had very high advantages for an increase of knowledge. He had a great stock to begin withal; he hath had fit and suitable 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 subtle than he was at first; and the Scripture doth fairly countenance this supposition, by telling us of his devices, 2 Cor. ii. 11; of his wiles, Eph. vi. 11; and of his depths, Rev. ii. 24.94 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.
(3.) Thirdly, To both the former may be added another knowledge, which because it is from another spring, I may call it an accessory knowledge, consisting in occasional discoveries made to him, either when God is pleased to make known so much of his mind and purpose, as he employs 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 knowledge from the church and the ordinances thereof. If good angels have an increase of knowledge 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,’ Eph. iii. 10, we cannot but imagine that Satan hath some addition of knowledge from such discoveries. While we are upon this point, it will be necessary to offer some satisfaction to two questions.
Quest. 1. First, Whether Satan knows our thoughts?
Ans. 1. It is undoubtedly God’s prerogative to know the thoughts. He knows them intuitively, which is beyond the power of any creature: Jer. xvii. 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. ii. 23, ‘I am he which searcheth the reins, and the heart;’ he knows them evidently and certainly: Heb. iv. 13, ‘All things are naked and open95 before him with whom we have to do.’ Those secret thinkings and intendments which are hid from others, and which we ourselves cannot distinctly read, because of their secret intricacy or confusedness, yet the very inside and outside of them are uncased, cut up and anatomised by his eye; in all which expressions God is careful to reserve this to himself, ‘I the Lord do it,’ or ‘I am he, &c., that searcheth;’ and signifies that none else is able to do the like.
Ans. 2. Yet Satan can do much this way; 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 replies 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,
1. 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. xxi. 1. [2.] Our present formed thoughts, the immediate and imminent96 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 ii. 24, 25, ‘Christ knew all men,’ so directly, that ‘he needed not that any should testify 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 rendered thus: ‘For he knew what was in man,’ Mat. xii. 25, that is, intuitively he knew his thoughts, and could immediately read them.
2. 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,
(1.) First, That he knows the objects in our fancy or phantasms, 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, 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.97
(2.) Secondly, It is 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.
(3.) Thirdly, He knows the secret workings of our passions, as love, desire, fear, &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 bystanders.
(4.) Fourthly, Some go further, as Scotus, (referente Barthol. Sybilla,)98 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 meantime I proceed,
3. 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,
(1.) 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.
(2.) Secondly, He by study and observation knows our temper and inclination, and consequently what temptations do most suit them, and how we do ordinarily entertain them.
(3.) Thirdly, He knows this the more, by taking notice of our prayers, our complainings and mournings over our defects and miscarriages.
(4.) Fourthly, He is quick and ready to take notice of any exterior 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, and at least tell him what entertainment his offers have in our thoughts.
(5.) Fifthly, Being so quick-sighted, he can understand those particular signs which would escape the observation of the wisest men.99 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.
(6.) 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. It is now time to speak to the other question, which is,
Quest. 2. Whether and how far Satan knows things to come?
Ans. To this I shall return answer in these two conclusions:
Conclusion 1. First, There is a way of knowing future things, which is beyond the knowledge of devils, and proper only to God, Isa. xli. 23; there God puts the competition betwixt himself and idols, about the truth of a deity, 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.
Conclusion 2. Secondly, Yet Satan hath such advantages for the knowledge of future things, and such means and helps for a discovery of them, that his conjectures have often come to pass.
[1.] First, He knows the causes of things, which are secret to us. Upon which he seems to foretell many things strange to us; as a physician may foretell the effects, workings, and issues of a disease, as seeing them in the causes, which would pass for little less than prophecy among the vulgar. Thus an astrologer foretells eclipses, which would be taken for a divine excellency, where the knowledge of the ground of these foretellings had not taken away the wonder.
[2.] 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 prophecy of what should come to pass in reference to Job, his children and substance. How many such predictions he might make, we little know.
[3.] 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 aught we know, Satan’s prophecy, 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 threatenings and promises.
[4.] Fourthly, He hath a greater understanding of Scripture prophecies, than ordinarily the wisest men have, so that at second hand he might be able to foretell 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. Hence by oracle he foretold Alexander of his success, which he knew from the prophecy of Daniel, chap. xi., long before.100
[5.] Fifthly, He hath advantage from his nature as a spirit, by which he overhears and sees the private actings, complottings, and preparations of men in reference to certain undertakings, and can easily, by his agents, communicate such counsels or resolves in remote countries and kingdoms, which must pass for real predictions, if the event answer accordingly.
[6.] Sixthly, He can foretell, and with probability of success, such things as he by temptation is about to put men upon, especially seeing he can choose such instruments as he, from experience, knows are not likely to fail his enterprise.
[7.] Seventhly, To this may be added, the way and manner by which he expresseth himself, either in doubtful or enigmatical terms, or in general expressions, which may be applied to the event, what way soever it should happen. Of these, authors have observed many instances, which were superfluous to enumerate.101
Satan’s knowledge being thus explained, it is easy 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 choose strong reasons to urge us withal.
Sixthly, He knows how to delude our senses, to disturb our passions.
Seventhly, He knows all the ways and arts of affrightments, vexations, disquietments, hindrances, and disturbances of duty.
[8.] Eighthly, He by this means is furnished with skill for his public 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.
CHAPTER V.
Instances of Satan’s power.—Of witchcraft, what it is.—Satan’s power argued from thence.—Of wonders.—Whether Satan can do miracles?—An account of what he can do that way.—His power argued from apparitions and possessions.
I shall add, in the fifth place, some particular instances of his power, in which I shall insist upon these four—witchcraft, wonders, apparitions, and possessions.
1. First, Witchcraft affords a very great discovery of Satan’s power. But because some give such interpretations of witchcraft, as, if true, would wholly take away the force of this instance, I shall first endeavour to establish a true notion of witchcraft; and secondly, from thence argue Satan’s power.
(1.) First, Though the being of witches is not directly denied, because the authority of Scripture—Exod. xxii. 18; Deut. xviii. 10, &c.—hath determined beyond controversy that such there are; yet some will allow no other interpretation of the word,102 than a skill and practice in the art of poisoning, because the Septuagint doth interpret the Hebrew word, מכשפה, by φάρμακον, veneficam; which apprehension they strengthen by the authority of Josephus,103 who giveth this account of the law, ‘Let none of the children of Israel use any deadly poison, or any drug wherewith he may do hurt,’ &c. It is easy to observe that this conceit ariseth from a great inobservancy of the reason of the application of these words, φάρμακος and veneficus, to witchcraft, in Greek and Latin authors.
Witchcrafts were supposed to be helped forward by the strength of several herbs, and these, by incantations and other ceremonies at their gathering, imagined to attain a poisonous and evil quality or efficacy for such effects as were intended to be produced by them, as appears by Ovid, Virgil, and other authors.104 Hence was it that the word φάρμακος became applicable to any sort of witchcraft. To this may be added, that such persons were resorted to for help against diseases, [vide Leigh. Crit. Sac. in Voc.] As also that they used unguents for transportations. Hence Godwin [Jew. Antiq., lib. iv. cap. 10] renders φαρμάκους by unguentarios. Diascorides [Cap. de Rhamno] hath an expression to this purpose, ‘that the branch of that tree, being placed before the doors, doth drive away τῶν φαρμάκων κακουργίας, witchcrafts.’ It were ridiculous to say it drives away poisonings; which is a sufficient evidence that the Grecians used that word to signify another kind of witchcraft than that which this mistake would establish. Besides this, the Scripture doth afford two strong arguments against this interpretation of witchcraft.
[1.] That this word is ranked with others, as being of the same alliance, which will carry the apprehensions of any considerate man to effects done by the help of Satan, in an unusual way, as Deut. xviii. 10, ‘There shall not be found among you any that maketh his son or his daughter to pass through the fire’—this is not the consuming of their children to Moloch, but by way of lustration, a mock baptism, a piece of witchcraft, to preserve from violent death—‘or that useth divination, an observer of times, or an enchanter, or a witch,’ &c.105 The very neighbourhood of the witch will tell us that this witch must be a diviner, divination being the general term, comprehending the seven particulars following.106 It would be a harsh straining to put in the poisoner, in the sense of our opposites, among the diviners. Yet the second argument is more cogent, which is this: That among those whom Pharaoh called together to encounter with Moses, Exod. vii. 11, we find witches or sorcerers expressed by the same word, מכשפים, which is used in Exod. xxii. and Deut. xviii. What can more certainly fix the interpretation of the word than this place, where the end of Pharaoh’s calling them together was, not to poison Moses and Aaron, but by enchantment to outvie them in point of miracles? which will shew that witchcraft is not poisoning, but the doing of strange acts by the aid of Satan. Neither was this the act of one man—who might possibly, together with that present age, be under a mistake concerning witches, though it be a thing not to be supposed—but long after him, Nebuchadnezzar, in Dan. ii. 4, being astonished with his dreams, calls for the sorcerers or witches, and magicians, to give him the interpretation; which had been a matter very improper for them, if their skill had lain only in mixing poisons.107
When we have thus silenced this imagination, we have yet another to encounter with, and that is, Of those that think these witches, of which the fore-cited texts do speak, are but mere cheats, and by some tricks of delusion and legerdemain pretend they can do things which indeed they cannot do at all; and yet finding death threatened to such, which, in a business of mere juggling, would seem too great a severity, they have framed this answer to it,108 that the death is threatened, not for juggling, but for their presumptuous and blasphemous undertaking to do things that belong to a divine power, and for taking his name in vain. Or, as others are pleased to say,109 though they have no real power, they are justly punished for the belief they have, that they can do such mischief, joined with their purpose to do it, if they can.
In answer to this apprehension, I shall not much insist upon these reasons, which yet are sufficiently weak—the latter accusing God’s laws of unreasonable severity, and the former accusing them of unnecessary redundancy, seeing enough in other places is provided against blasphemers110—but shall offer a consideration or two, which I judge will be of force to rectify the mistake.
[1.] First, Though it cannot be denied but that a great many cheats there have been in all ages, by which men have endeavoured to raise the repute and esteem of their own skill and excellencies, or for other base ends; yet, from hence to conclude that all these things that have been done under the name of witchcraft were such, must be an unsufferable piece of insolence; not only denying that credit which all sober men owe to history, to the constant belief of all ages, to the faithfulness and wisdom of judges, jurors, witnesses, laws, and sanctions, but also dangerously overthrowing all our senses; so that at this rate we may well question whether we really eat, drink, move, sleep, and anything else that we do. This reason is urged by grave and serious men.111
[2.] Secondly, It cannot be imagined that such things are merely delusory, where the voluntary confessions of so many have accused themselves and others, not of thinking or juggling, but of really acting and doing such things—with such circumstances as have particularised time, place, thing, and manner.
[3.] Thirdly, The real effects done by the power of witchcraft shew it not to be delusion. Such are the transportation of persons many miles from their habitations, and leaving them there; their telling things done in remote places; raising of storms and tempests; vomiting of pins, needles, stones, cloth, leather, and such like; and these, some of them, attested by sober and intelligent persons who were eye-witnesses. Large accounts you have of these in Bodinus, Sprengerius, and several others that have borrowed these relations from them.112
The notion of poisonings, or delusory jugglings, being below what the Scripture intends to set forth as witchcraft, it is evident that witchcraft is a power of doing great things by the aid of the devil; by which our way is open to improve this instance, to demonstrate— which was the second thing promised—that Satan’s power must be great. For,
[1.] First, It is acknowledged that a great part of those things that are done in this matter, as concurrent with, or helpful toward the promoting of such acts, are Satan’s proper works—as the troubling of the air, raising storms, apparitions, various shapes and appearances, transportations from place to place, and a great many more things of wonder and amazement, all which exceed human power.113
[2.] Secondly, Many things of wonder done by such persons, to which some suppose the secret powers of herbs or things contribute their natural aids or concurrence, are evidences of Satan’s deep knowledge of and insight into natural causes. Of this nature is that ointment with which witches are said to besmear themselves in order to their transportation; the power and efficacy whereof is by some imagined to consist in this, that it keeps the body tenantable and in a fit condition to receive the soul by re-entry after such separations, as, by all circumstances are concluded, have been really made in pursuit of those visionary perambulations and transactions; which things, if they be so—as they are not improbable—witches have them from Satan’s discovery, and they are to be ascribed to his power.114