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CHAPTER IV.

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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.

Dæmonologia Sacra; or, A Treatise of Satan's Temptations

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