Читать книгу Dæmonologia Sacra; or, A Treatise of Satan's Temptations - Richard Gilpin - Страница 15

Table of Contents

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.