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

CHAP. VIII. Of Satan's Cunning and Craft in the general. Several Demonstrations proving Satan to be Deceitful; And of the Reasons why he makes use of his Cunning.

WE have taken a survey of our Adversaries Strength, and this will open the way to a clearer discovery of his Subtilty and Craft, which is his great Engine by which he works all his Tyranny and Cruelty in the World, to the ruine or pre∣judice of the souls of Men; of which the Apostle (in 2 Cor. 2. 11.) speaks, as a thing known by the common experience of all dis∣cerning Persons; his way is to over-reach and take Advantages, and for this end he useth Devices, and Stratagems, which is a thing so ordinary with him, that none can be ignorant of the truth of it; We are not ignorant of his Devices.

This (before I come to the particulars) I shall prove and il∣lustrate in the general, by the gradual procedure of these few fol∣lowing Considerations.

First, All the Malice, Power, Cruelty, and Diligence of which we have spoken, with all the advantages of Multitude, Order and Knowledge, by which these cruel Qualifications are heightned. These are but his Furniture and Accomplishment which fit him for his subtile Contrivances of Delusion, and make him able to de∣ceive, neither hath he any use of his Power and Knowledge but in reference to Deceit, in Eph. 6. 11, 12. (which is a place where∣in the Apostle doth of purpose present Satan in his way of dealing with Men) his whose practice is set forth under the term and notion of Arts and Wiles; that you may be able to stand against the Wiles of the Devil. This is the whole work of Satan, against which the furniture of that Spiritual Armour is requisite; and lest any should think that his Power or Wickedness are other di∣stinct things in him, which are to be provided against by other means of help, he presently adds, that these are no otherwise used by him but in order to his Wiles and Cunning, and therefore not

to be looked upon as distinct, though indeed to be considered in conjunction with his Subtilty and Cunning, as things that make his Wiles the more dangerous and hazardous; For we wrestle not against Flesh and Blood, but against Principalities, against Powers, against the Rulers of the Darkness of this World, against Spiritual Wickedness in high places; which words do but strengthen the Apostles Warning and Caution about the forementioned Wiles, which are therefore the more carefully to be observed and watched against, because his Power is so great that he can contrive Snares with the greatest Skill and Art imaginable; and his Wickedness is so great, that we cannot expect either Honesty or Modesty should restrain him from making the vilest and most disingenuous Propo∣sals, nor from attesting a conveniency or goodness in his Motions, with the highest considence of most notorious Lying.

Secondly, The Subtilty that the Scriptures do attribute to Sin, or to the Heart, is mostly and chiefly intended to reflect upon Satan as the Author and Contriver of these Deceits. In Heb. 3. 13. there is mention of the deceitfulness of Sin, but 'tis evident that some∣thing else (besides Sin) is intended, to which Deceitfulness must be properly ascribed; for Sin being (as most conclude) formal∣ly a Privation, or if we should grant it a Positive Being, (as some contend,) yet seeing the highest notion we can arrive at this way, (excluding but the figment of Flacius Illiricus, who seems to make Original Sin indistinct from the very Essence of the Soul) is but to call it an Act. Deceitfulness cannot be properly attri∣buted to it, but with reference to him who orders that Act in a way of Deceitfulness and Delusion, which ultimately will bring it to Satans door: if here the deceitfulness of Sin be devolved upon the Subject, then it runs into the same sense with Jer. 17. 9. The Heart is deceitful above all things: But why is the deceitfulness fixed upon the Heart? The ground of that we have in the next words, it is deceitful, because it is wicked, desperately wicked. But who then inflames and stirs up the Heart to this Wickedness? Is it not Satan? Who then is the proper Author of Deceit but he? 'Tis true indeed, that our Hearts are proper Fountains of Sin, (and so may be accused possibly in some cases where Satan cannot be justly blamed;) yet if we consider Deceitfulness as a Companion of every Sin, though our Hearts be to be blamed for the Sin, Sa∣tan will be found guilty of the deceitfulness. It may be said a Man complyes with those things which are intended for his delusion,

and so improperly by his negligence may fall under blame of self-deception, but 'tis unimaginable that he can properly and formally intend to deceive himself. Deceit then not being from Sin, nor our selves properly, can find out no other Parent for it self than Satan. Besides this, that these Texts, upon a rational Enquiry do charge Satan with the deceitfulness of Sin: they do over and above point at the known and constant way of Satan, working so com∣monly by Delusion, that Deceitfulness is a close Companion of every Sin. The deceitfulness of Sin, is as much as the deceitfulness of every sin. Nay further, that Text of Jer. 17. shews this Deceitfulness not to be an ordinary Sleight, but the greatest of all Deceits above measure, and of an unsearchable depth or Mystery, who can know it?

Thirdly, All Acts of Sin (some way or other) come thorow Satans Fingers. I do not say that all Sin is Satan's proper off∣spring, for we have a cursed stock of our own; and it may be said of us, (as elsewhere of Satan,) sometime we sin out of our own Inclination and Disposition; yet in every Sin, whether it arise from us, or the World, Satan blows the sparks, and mana∣geth all. As David said to the Woman of Tekoah, Is not the hand of Joab with thee in all this? So may we say, is not the hand of Satan with thee in every Sin thou committest? This is so emi∣nently true, that the Scripture indifferently ascribes the Sin some∣times to us, sometimes to the Devil. It was Peter's sin to tempt Christ to decline Suffering, yet Christ repelling it with this Rebuke, Get thee behind me Satan, doth plainly accuse both Peter and Satan. 'Tis the personal sin of a Man to be angry, yet in such acts he gives place to the Devil, both Man and Satan concur in it. Paul's Thorn in the Flesh (what ever Sin it was) he calls Satans Messenger: he that submits not to God, doth in that com∣ply with Satan; as on the contrary, he that doth submit himself to God, doth resist the Devil.

Neither doth that expression of the Apostle, Jam. 1. 14. Every man is tempted when he is drawn away of his own lust, &c. give any contradiction to this; 'tis not the Apostle's design to exclude Satan, but to include Man as justly culpable, notwithstanding Satan's Temptations; and that which he asserts is this, that there is Sin and a Temptation truly prevalent when there is the least consent of our lust or desire, and that it is that brings the blame upon us; so that his purpose is not to excuse Satan, or to deny

him to have a hand in drawing or tempting us on to Sin, but to shew that 'tis our own act that makes the Sin to become ours.

Fourthly, Such is the constitution of the Soul of Man, that it's sinning cannot be conceived without some Deception or Delusion: for granting that the Soul of Man is made up of Desires, and that the Soul were nothing else, but as it were, one willing or lusting Power diversified by several Objects; and that this Power, or these Faculties, are depraved by the Fall, and corrupted; and that Man in every action doth consult with his Desires; and that they have so great an influence upon him, that they are the Law of the Mem∣bers, and give out their Commands accordingly for Obedience; Yet still these three things are firm and unshaken Principles,

First, That Desires cannot be set upon any Object but as 'tis apprehended (truly or apparently) good: 'tis incompatible to a rational Soul to desire evil as evil.

Secondly, The Will doth not resolvedly embrace any Object, till the light of the Understanding hath made out (some way or other) the goodness or conveniency of the Object.

Thirdly, There is no Man that hath not a competent Light for discovery of the goodness or evil of an Object presented. Un∣regenerate Men have (1.) The Light of Nature. (2.) Some have an additional Light from Scripture discovery. (3.) Some have yet more from common Convictions, which beget sensible stir∣rings and awful Impressions upon them. (4.) To those God sometimes adds Corrections and Punishments, which are of force to make that Light burn more clear, and to stir up care and caution in Men for the due entertainment of these Notices that God af∣fords them. Regenerate Men have all this Light, and besides that, they have (1.) The Light of their own Experience, of the vile∣ness and odiousness of Sin; they know what an evil and bitter thing it is. (2.) They have a more full discovery of God, which will make them abhor themselves in dust and ashes. (3.) They have the advantage of a new Heart, the Law of the Spirit of Life, mak∣ing them free from the Law of Sin and Death. (4.) They have also the help and assistance of the Spirit, in its Motions, Suggesti∣ons and Teachings. (5.) They fortifie themselves with the strongest Resolutions not to give way to Sin.

Notwithstanding all these, 'Tis too true, that both Regene∣rate and Unregenerate Men do sin. The reason whereof cannot be given from any other account than what we have asserted;

to wit, they are some way or other deluded or deceived; some Curtain is drawn 'twixt them and the Light: some Fallacy or other is put upon the Understanding some way or other; the Will is bribed or byassed, there is treachery in the case, for 'tis unima∣ginable that a Man in any act of Sin should offer a plain open and direct violence to his own Nature and Faculties; so that the whole business is here, Evil is presented under the notion of God; and to make this out, some considerations of pleasure or profit do bribe the Will, and give false light to the Understanding: Hence is it, that in every act of Sin, Men (by complyance with Satan) are said to deceive, or to put tricks and fallacies upon themselves.

Fifthly, All kinds of Subtilty are in Scripture directly charged upon Satan, and in the highest degrees. Sometime under the notion of Logical fallacies; those sleights which Disputants in ar∣guing put upon their Antagonists. Of this import is that expres∣sion, 2 Cor. 2. 11. We are not ignorant of his Devices, where the word in the Original is borrowed from the Sophistical reasonings of Disputants. Sometime 'tis expressed in the similitude of Poli∣tical deceits; as the Scripture gives him the title of a Prince, so doth it mark out his Policies in the management of his Kingdom, Rev. 12. 7. expressly calling them Deceits, and comparing him to a Dragon or Serpent for his subtilty. Sometime he is represent∣ed as a Warriour, Rev. 12. 17. The Dragon was wroth, and went to make War, &c. and here are his Warlike Stratagems pointed at. Mention is made (2 Tim. 2. 26.) of his Snares, and the taking of Men alive, or Captive, directly alluding to Warlike proceed∣ings. The subtile proceedings of Arts and Craft are charged on him and his Instruments: Men are said to be enticed, Jam. 1. as Fish, or Fowl, by a Bait: Others deluded, as by Cheaters in false Gaming, Eph. 4. 14. By the sleight of Men, and the cunning craft of those that ly in wait to deceive: The over-reaching of Merchants or crafty Tradesmen, is alluded to in 2 Cor. 2. 11. All these sleights are in Satan, in their highest perfection and accomplishment: He can transform himself into an Angel of Light, 2 Cor. 11. 14. where he hath an occasion for it. In a word, all deceiveableness of unrigh∣teousness is in him, 2 Thess. 2. 10. So that a general 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a dexterity and ability for all kind of subtile Contrivances is ascribed to him, 2 Cor. 11. 3. and that in his very first essay upon Eve, when the Serpent deceived her thorow subtilty; so that whatsoever Malice can suggest, or Wit and Art contrive for Delusion, or

whatsoever Diligence can practise, or Cruelty execute, all that must be imagined to be in Satan.

Sixthly, All this might be futher proved by Instances: What Temptation can be named wherein Satan hath not acted as a Serpent? who can imagine the cunning that Satan used with David in the matter of Ʋriah? How easily he got him to the roof of the house in order to the Object to be presented to him? How he directs his Eye, wrought upon his Passions, suggested the Thought, contrived the Conveniencies? What Art must there be to bring a darkness into David's mind, a forgetfulness of God's Law, a fearlesness of his displeasure, and a neglect of his own danger; surely it was no small matter that could blind David's Eye, or besot his Heart to so great a Wickedness? But above all Instances, let us take into consideration that of Eve, in the first transgression, wherein many things may be observed: as first, That he chose the Serpent for his Instrument, wherein though we are ignorant of the depth of his design, yet that he had a de∣sign in it of subtilty, in reference to what he was about to suggest, is plain from the Text, Now the Serpent was more subtile then any Beast of the field; it had been needless and impertinent to have noted the Serpents subtilty as Satans Agent, if he had not chosen it upon that score, as advantageous for his purpose. (2.) He set upon the weaker Vessel, the Woman, and yet such (as once gained,) he knew was likely enough to prevail with the Man, which fell out accordingly. (3.) Some think he took the advantage of her Husbands absence, which is probable, if we consider that 'tis un∣likely, that Adam should not interpose in the discourse if he had been present. (4.) He took the advantage of the Object. It ap∣pears she was within sight of the Tree, She saw that it was good for food, and pleasant to the Eyes: thus he made the Object plead for him. (5.) He falls not directly upon what he intended, (lest that should have scared her off,) but fetcheth a compass and enters upon the business by an enquiry of the affairs, as if he in∣tended not hurt. (6.) He so enquires of the matter, [Hath God said, ye shall not eat of every tree of the Garden,] as if he made a question of the reality of the Command; and his words were so ordered, that they might cast some doubt hereof into her mind. (7.) He under a pretence of asserting God's Liberality, secretly undermines the threatning, as if he had said, Is it possible that so bountiful a Creator should deny the liberty of eating of any tree? to what

purpose was it made, if it might not be tasted? (8.) When he finds that by these Arts he had gained a little ground, and brought her to some kind of questioning of the reality of the threat∣ning, (for she seems to extenuate it, in saying, lest we die,) he grows more bold to speak out his mind, and plainly to annihilate the threatning, Ye shall not die; this he durst not do, till he had gained in her mind a wavering suspition, that possibly God was not in good earnest in that prohibition. (9.) Then he begins to urge the conveniency and excellency of the Fruit, by equivocating upon the name of the Tree, which he tells her, could make them knowing as Gods. (10.) He reflects upon God as prohibiting this, out of envy and ill-will to them. (11.) In all this there is not a word of the danger, but impunity and advantage promised. (12.) This deadly advice he covers with a pretence of greater kindness and care than God had for them. See in this, as in a clear Glass, Satan's way of Policy; after this rate he proceeds in all his Temptations.

If any enquire, why so mighty and potent a Prince useth rather the Fox's Skin than the Lyon's Paw, these reasons may satify.

First, There is a necessity upon him so to do: He must use his craft, because he cannot compel: He must have Gods leave before he can overcome: He cannot winnow Peter before he sue out a Commission, nor deceive Ahab till he get a License; neither can he prevail against us without our own consent. The Scripture indeed useth some words that signify a force in tempting, as, that he put it into the heart of Judas, filled the heart of Annanias, provoked Da∣vid, rules in the hearts of the Children of disobedience, and leads them captive at his will, &c. yet all these and the like expressions intend no more than this, that he useth forcible Importunities, frames strong Delusions, and joyns sometime his Power to his Temptati∣ons; as sometime Fowlers shew themselves to the Birds they intend to ensnare, that so they may be affrighted into an awe and amazement to give a better opportunity to spread their Nets over them.

Secondly, If he could compel, yet his way of craft and sub∣tilty is generally the most prevalent and successful. Force stirs up an opposition, it usually alarms to caution and avoidance, and frights to an utter aversness in any design; so that where Force should gain its thousands, Subtilty will gain its ten thousands.

Thirdly, His Strength is not useless to him: For besides, that it enables him to deceive with higher advantage than otherwise he could do, (as hath been said,) he hath times and occasions to shew his Strength and Cruelty, when his cunning hath pre∣vailed so far as to give him possession. What was said of Pope Boniface, that he entred like a Fox, and ruled like a Lion, may be applyed to him, he insinuates himself by subtilty as a Fox or Serpent, and then rules with rigour as a Lion.

Notes

• 2 Cor. 2. 11.
• Vid. Barlow Exer. Metaph. E••••r. 2.
• ••lac. Script. Tract. 6 p. 4••9.
• Matth. 16. 23.
• Ephes. 4. 26.
• 2 Cor. 12. 7.
• Jam. 4. 7.
• Manton on Jam. 1. 14.
• On••••e app. tit bonum.
• Volentas se∣quitur ulti∣mum dictamen intellectus pra∣ctici.
• Job 42. 6.
• Esa. 6. 5.
• Jam. 1. 22, 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Thus Satan (Jud. 9) dispu∣ted, urged So∣phisms about the body of Moses. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicit qui ava∣ritia vel aliis malis artibus lucra compa∣rat. Beza.
• Vid. Capel. Temp. p. 27. Will. Paris in Ames. Cas. Consc. l. 2. c. 19 Goodwin Child. Light p. 47.
• Caryl on Job 1. 14. All are Volunteers, he never con∣strains any, neither can he; the Will is ne∣ver forced by him, neither can it be.