Читать книгу Dæmonologia Sacra; or, A Treatise of Satan's Temptations - Richard Gilpin - Страница 14

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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.’