Demonologia sacra, or, A treatise of Satan's temptations in three parts / by Richard Gilpin.

MATTH. 4. 5.

Then the Devil taketh him up into the Holy City, and setteth him on the Pinacle of the Temple.

CHAP. XIII. The preparation to the second Temptation. Of his Nimble∣ness to catch Advantages from our Answers to Temptati∣on. That Satan carried Christ in the Air. Of his Power to molest the Bodies of God's Children. How lit∣tle the supposed Holiness of places priviledgeth us from Sa∣tan. Of Satan's Policy in seeming to countenance ima∣ginary Defences. Of his pretended Flight in such cases, with the reasons of that Policy. Of his improving a Temptation to serve several ends.

I Omit Christ's Answer to the first Temptation at present (purposing to handle his Answers to all the Temptations toge∣ther.) And now the second Temptation is before us, in which, first, I shall observe a few things in Satan's preparation to the Temptation, which takes in (1.) the time, (2.) the manner of his carrying him, (3.) the Place where he acted it.

First, for the Time, That is noted in the word [then:] which (1.) points at the immediate Succession of this to the former Assault. The Evangelist Luke puts this Temptation last, but he only had re∣spect to the substance of the Temptation, in his Narration; not regarding the order of them, which Matthew hath punctually ob∣served, as appears by his close connecting of them, with the Par∣ticles, Then and Again, ver. 5, 8. Besides, whosoever shall consider, that in the first, Satan tempted Christ to distrust, (which he re∣pelled,

by telling him that it was his duty (in the failure of out∣ward means) to rely upon Divine Providence, seeing Man lives not by Bread alone, &c.) he will see so much of connection in the matter of the Temptations, that he will easily perswade him∣self that the second place belongs to this, for this is but (as it were) a fit and pertinent reply to Christ's refusal; as if Satan had said, Since thou wilt rely upon the Help and Providence of God, in an extraordinary way of working, give an Experiment of that, by casting thy self down, which thou mayst with greater confidence do, because he hath promised an extraordinary help, and hath given his Angels charge concerning thee, &c. Hence Observe,

That Satan is not discouraged easily, nor doth he always desist upon the first repulse, but frequently renews the Assault, when he is strongly and resolutely resisted.

This word [then] doth also (2.) tell us of Satan's Nimbleness, in catching a present advantage for a new Temptation from Christ's Answer, he declared his trust in Providence, this he pre∣sently lays hold on, as a fit opportunity to tempt him to presump∣tion. Here note,

That when Satan is upon any design, if an occasional advantage oc∣cur, from our way of refusal, he will not let it slip, but improves it to what it may lead to, though it be contrary to that which he was first la∣bouring for.

This was the Policy which Benhadad's Servants used in their address to Ahab, 1 Kings 20. 33. the Men did diligently observe whether any thing would come from him, and did hastily catch it: If any thing come from us, we are under his Temptation, he is diligent to observe it, and prosecutes it accordingly; which may serve to satisfy the wonder that some have, concerning the contra∣riety in the Temptations to which they are urged. They admire how it comes to pass that their Temptations should so suddenly alter, that when Satan seems to be so intent upon one design, he should so quickly change, and urge them presently to a different, or contrary thing; but they may know that the Devil watcheth the Wind, and spreads his Sayl according to the advantage which ariseth from our answer or repulse. So that if we would but plow with our own Heifer, and observe our frame of Spirit, we should easily find out this Riddle. For as it is in disputings and arguings of Men, Replies beget new matter for Answer, and so do they multiply one another; thus are Temptations altered and mul∣tiplyed,

and out of the Ashes of one assault repelled, another doth quickly spring up.

The second Circumstance of preparation is, Satan's taking him up, and setting him on the Temple. That this was not a visionary or an imaginary thing hath been proved before. Yet granting it to have been real, (as in truth it seems to have been) it is disputed what was the Modus, the way and manner of it. Some think this was no more than Christ's voluntary following of Satan, who guided and conducted the way; partly because the words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are in Scripture accomodated to a Mans taking of any as a Companion under his guide, and conduct of the way, and to a disposal of them in any kind of station. Thus, where 'tis said, Joseph took Mary, and the young Child to go to Egypt, the same word is used: and when Christ tells his Disci∣ples, that they shall bring the Ass and the Colt which they should find tyed; the same word which expresseth Christ's being set on the Temple, is there used. Partly also, they think it below the Dignity of Christ to be thus violently hurried.

Others think that Satan, was permitted to take up the Body of Christ, and by his Power to have conveyed him in the Air. And indeed the whole series of the Narration, with all the Circum∣stances thereof are evident for it. The distances of places, the quickness and speediness of the removals, the more proper applica∣tions of the words, taking and setting, to Satan as the actor, and the declaration of his Power therein, as able to do great things; these make the matter so clear, that it seems to be an unnatural forcing of the Text, to give it any other Interpretation. Besides, the former opinion of Satans taking of Christ, as a Manuductor or Guide, seems every way unreasonable: for if Christ only follow∣ed Satan, then it must have been either by a Land Journey on foot, or in the Air. This latter it could not be; for if Christ had suppor∣ted himself in the Air by his own Power, he had anticipated the Temptation, and it would have been folly and madness for Satan to have urged him to fly in the Air, after such an evidence of his Power; and who can imagine that Christ followed Satan on Foot from the Wilderness to the Temple, or that his access to the roof of the Temple was so easy, in such a way when the Temple was always so strictly Guarded? Note hence,

That Satan is sometime permitted to exercise his Power upon the Bo∣dies of those that are dear to God. That he hath Power to carry

the Bodies of Men in the Air, is sufficiently confirmed by what he doth frequently to Witches, who are usually carried (if we can give any credit to the Stories that are writ of them) in the Air, to places far remote from their dwellings. And that this Power is permitted him upon others, than such as are in compact with him, is as evident from what is testifyed of those, whose forward curi∣osity hath led to imitate Witches in their Anointings, who have thereupon been conveyed after them to their Assemblies, and when the Company hath been suddenly dismissed, they have been found many Miles distant from their dwellings; such instances we have in Bodin, and among other things, that of Domina Rossa mentioned by him, whom Satan would sometime bind to a Tree, sometime to a Table, or to a Beds-foot, or to a Manger; some∣time one hand bound to another, the Devil thus molested her from eight years old, a long time. This Power of conveying Persons in the Air, is not usual, yet there are some in this place, that have known one frequently molested by Satan at this rate. However, if we take notice of his Power, to abuse the bodies of Holy Per∣sons more generally, we shall find it frequent. Mary Magdelen was possessed, Christ mentions a Daughter of Abraham bowed down by him many years; Job was filled with Botches and Sores; and there are many Diseases wherein Satan hath a greater hand, than is commonly imagined. Physitians frequently conclude so much, while they observe some Distempers to clude such Reme∣dies, as are usually successful upon other Persons under the same Diseases.

From this we may infer (1.) the great Power of Satan; who can tell the extent of it? doubtless (if he were permitted) 〈◊〉〈◊〉 should see sad instances hereof daily. (2.) This discovers the won∣derful Care and Providence of God over us in our preservation from his fury. (3.) We may further note, that the abuse of the bodies of Men by Satan, will be no evidence, that therefore God doth disregard them, or that they are not precious to him. Christ did undergo this abuse, to give such as shall be so molested, some comfort in his example.

The third Circumstance, which is that of place, is set down first in general, The Holy City, that is Jerusalem, for so Luke speaks expresly. Jerusalem was so called, because of God's Worship there established, and his peculier presence there; but that it should be called so, at this time may seem strange, seeing it might now

be lamented as of old, How is the Faithful City become an Harlot? Righteousness lodged in it, but now Murtherers. In answer to this, we must know, that God having not yet given her a Bill of Di∣vorce, He is pleased to continue her Title and Priviledg. This might be profitably improved; but I will not suffer my self to be diverted from the matter of Temptation, which is the only thing I propound to prosecute from hence. I shall here only Ob∣serve.

That the Holiness or Sanctity of a Place, will be no Priviledg against Temptations. He is not so fearful (as many imagine) as that he dares not approach a Church-yard or a Church, neither Place, nor Duty can keep him off. I do not believe the Popish Fiction of their St. Bennets Vision, wherein they tell of his seeing but one Devil in a Market, and ten in a Monastery; yet I question not the truth of this, that the Devil is as busy at a Sermon, or Prayer, as at any other Imployment.

But to search a little further into this matter. It seems undeni∣able, that Satan had a design in reference to the place, (of which afterward;) and I see no reason to exclude our suspicion of a de∣sign from the Name and Title which the Evangelist here gives to Jerusalem. 'Tis an expression which (to my remembrance) we meet not with oft in the New-Testament. At the Suffering of Christ, when the bodies of the Saints arose out of their Graves, 'tis said, they went into the Holy City; but 'tis evident, that it is there so styled upon special design, as if the Evangelist would by that point at the staining of their Glory, and that in a little time their boast of the Temple and Holy City should cease, and that all should be polluted with the Carcasses of the Slain; and by the same reason may we suppose, that Satan (intending for Christ a Temptation of presumption, and backing it with the Promise of a Guard of Angels) had in his Eye the usual Confidence that the Jews had of that City, as a place where the presence of Angels might be more expected than elsewhere. So that it seems, Satan intended to impose upon Christ a Confidence, in order to presumption. From the priviledg of the Place, here observe,

That Satan is willing to gratify us with Nominal and Imaginary Priviledges and Defences against himself; he will willingly allow us such defences, as are altogether insignificant and delusive, and his Policy here is centred upon these two things:

First, He doth industriously prompt us to self-devised inventions, such as were never appointed or blessed of God to any such use, but only found out by the bold superstitions of Men. Of this we have an instance in Balack, who carried Baalam from place to place in his prosecution of his design of cursing Israel; neither can we imagine that a commodious prospect of Israel was all he aimed at, seeing he discovers his mind in this variation of places, Per∣adventure it will please God that thou maist curse them from thence; clearly implying, that he had a confidence that the place might contribute something to his design, and that there was some in∣herent vertue in those consecrated places, and therefore did he be∣gin with the high Places of Baal, and then to the Field of Zo∣phim, and then to the top of Peor. Among the Papists we find too much of this, what Power they Attribute to Holy-Water, Blessed-Salt, Sign of the Cross, Hallowed-Earth, Consecratrd Places, Reliques, Baptized-Bells, Exorcisms, and abundance of such Stuff, may be seen in many of their Writings, too tedious to be related.

Secondly, He is also willing that Men use those real defences and helps which God hath commanded, so that they use them in a formal manner, which indeed deprives them of all the Life and Efficacy, that might be expected from an instituted means; thus he readily permits ignorant Persons without any disturbance or molestation, to use the repetition of the Lords-Prayer, Ten-Com∣mandments and Creed, or any other Prayer, while they perswade themselves, that the very saying of the words, is a sufficient de∣fence against the Devil all that day.

The reasons of Satan's Policy in such Gratifications are these:

First, While we are kept doing with these, we are diverted from that which might be really helpful; he puts a broken Reed into our hand, that we might be deprived of a Staff. Experience confirms this, those that with greatest devotion use these empty In∣ventions,

are usually careless in the use of God's own Appoint∣ments.

Secondly, Besides that he thus betrays them by these lying helps, he doth by this means cast them on a further iniquity, of idolizing these foolish Calves of their own invention. In this case Men have a presumptuous expectation from such usages, of that which God never promised to do by them, neither ever entred into his heart so to do; seeing he answers them all with this, Who hath required these things at your hands? And accordingly their Consciences are more concerned for the Omission of one of these Fooleries, than for the neglect of the greater things of the Law; such are more troubled for the neglect of the Sign of the Cross or Holy-Water, than for their constant carelesness, and want of Faith, by which their Hearts should be guarded against their Enemy.

Thirdly, In the mean time, he makes work for his own Tri∣umph over them, that dote upon these sottish Inventions. If we can suppose Satan to have Pleasure or Mirth at any thing, we may be sure he will laugh at such preparations, for a Spiritual Welfare; it being as truly ridiculous for any Man to go out with these Wea∣pons against Satan, as for a Combatant to assail a Gyant, with a Paper-Helmet, a Wicker-Shield, and a Wooden-Daggar. And indeed when Satan counterfeits a Flight, or fear of such matters, (as for his advantage he sometimes doth, it is but in design to beget or confirm in Men a confidence of a Vertue or strength in these usages against his Power; that so they may fix upon them to the neglect of God's own Institutions, which he most dreads. Thus we read, that he cunningly ceased his Oracle at Daphne, upon a pretence of the silencing Power of the Bones of the Martyr Babilas, which were buried near the place; on purpose to lead unwary Christi∣ans to the adoration of Saints and their Reliques. Many such in∣stances we have in Sprenger of the Devils feigned Flight at the Sign of the Cross, the sprinkling of Holy-Water, the Angelical Salutation, St. Bernards Staff, or certain Words and Verses hung about the Neck, and a great deal of such stuff we may meet with in most of their Writers; all which are but cunning contri∣vances of Satan, to advance a belief of the vertue of these things, and so to stop Men there, to the neglect of those Spiritual Weapons, which the Scripture recom∣mends.

These we have observed from the place in general, the Holy City: Let us go on to the place in particular, where Satan acted all this; the Pinacle of the Temple. Various are the conjectures of Men about this, whether it were some Fane, or the top of some Spire, or the place whence the Apostle James was thrown down, or the top of the Kings Porch, which was erected to a great height, over a deep Valley, or some Battlement, &c. But we are not concerned in such inquiries, only here I shall take notice of Scultetus, who supposing the place to be the top of a Fane or Spire, and reading in Josephus, that the points of such Broaches were so sharp, that a Bird could not rest upon them, without piercing its Foot; was therefore willing to conclude, that these Temptations were not really, and historically acted, but in Vision only; all this ariseth from a wrong interpretation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which our English renders Pinacle, whereas it properly signifies any Battlement, or Angular prominency, jutting out over the rest like a Wing, which would afford a sufficient footing and support.

'Tis more profitable to enquire after Satans Reason for the choice of such a place; no question but it was upon design; for else he might with equal convenience, have tempted Christ to cast him∣self down from some Tree or Precipice in the Wilderness; but then what that design was, is not so easy to determine, it seems plain, that he might suppose that Christ might be the rather animated to the undertaking of flying in the Air, by the hopes of Glory, which might be expected from such a performance, before so many Spectators. But some think that he had a design also upon the Men of Jerusalem, and intended some delusion to the Jews, which I am not unwilling to close with, partly because the Expe∣riences that we have of his devices, assure us that in one Tempta∣tion, his ends are oft manifold, and I cannot but think that Satan would make all things sure, and provide (in his projecting Mind) against allevents; for if Christ should have yeilded and evidenced so great a Power in the sight of all the People, it might have been a conviction general, that he was the Messias, about that time uni∣versally expected; and partly I am ready to think so, because (in case Christ had done so) it lay so fair, to confirm the Jews in a mis∣apprehension of the personal coming of Elias, of whom they un∣derstood the Prophecy of Mal. 3. 1. Behold, I will send my Messen∣ger, and he shall prepare the way before me; and the Lord whom ye seek shall suddenly come to his Temple, even the Messenger of the Covenant.

If the Jews expected Elias to come from Heaven to the Temple, how strongly would they have been confirmed in this opinion, if they had seen a Man fly from the Temple in the Air, and by this means John the Baptist (who was the Elias that was to come) should have been neglected, and Christ himself (though honoured as Elias) not owned for the Messias.

Observe then, That Satan's designs are large, and that he projects the ensnaring or deluding of others, by such Temptations, as seem only to concern those that are under the immediate trouble of them. He tempts Christ to cast himself down, and also by it (at least) intends a delusion to the Jews, he tempts one Man upon the back of ano∣ther, one is tempted to Errour, another by that Mans Temptati∣on, is tempted to Atheism, and rejecting of all Religion. One Man is tempted to Prophaneness, another is tempted by that to an uncharitable disrespect of him; 'tis Easy to multiply Instances of this.

Notes

• Obs. 1.
• Obs. 2.
• Spanhem. dub. Evan. in loc.
• Mat. 2. 13.
• Mat. 22. 2••.
• Obs. 3.
• Equitatio cum Diana aut He∣rodiade.
• Bodin. p. 147.
• New-Castle.
• Applic.
• Luke 5. 6.
• Obs. 4.
• Mat. 27 53
• Obs. 5.
• Numb. 23. 27.
• Numb. 22. 41. c. 23. 14. 28. Plui imumsunt praeservativa locorum, homi∣num, & jumen∣torum, verba tituli trium∣phalis nostri Salvatoris, dem scilicet per quatuor partes loci, in modum crucis insci ibuntur Jesus † Nazar••nus † Rex † Judeorum †, Ritibus Ecclesiae servatis & veneratis, ut aquae benedictae asperasionem per salis consecrati sumptionem & candelarum in die Purificationis & frondium in die palmarum consecratorum usum licitum vires Daemonis immuniunt, se muniunt. Spreng. Malleus Maleficarum Part 2. Q. 1. licitum est aqua benedicta, quaecunque honesta loca, hominum & jumentorum, in Salvationem hominum & jumentorum aspergere. id. ibid.
• Zozomen, Ec∣cles. Hist. l. 5. cap. 18.
• Mal. Malific. Part 11. Q. 11. cap. 1, 3.
• In Delic. Evang.
• Spanbem. dub. Evan in loc.
• ••ightfoot Harm. in loc.
• Dr. Konchi. in loc.
• Obs. 6.