CHAPTER V: Other Deceits of the Devil.
Other Deceits of the Devil.
1. The devil does not always tempt a man unceasingly, but at certain times there is a lull. Then a man begins to think himself secure, and to neglect all precautions of defence, and the enemy rushes on him all of a sudden, when he is quite unprepared for the assault, and darts at him some fierce temptations of hatred, envy, lust, and the like.
This lull has, however, sometimes another object, namely, to cause pride. For, seeing that no temptation assaults him, a man is sometimes thereby lifted up, supposing that now he has vanquished all his enemies, and completely routed them, so that he has merited from God to be left in peace. Or again, he takes occasion therefrom to despise those who are still tossed with temptation.
2. The devil will often allow a man at peace to do many good works, provided only that in one point he sin deeply. If he has one free entrance into the castle of the soul, he thinks it enough, he is secure of its capture. This temptation, however, he often keeps concealed till death is coming. Then he is wont to fight more fiercely, and with more crafty cunning, knowing that, if he then fail, he will completely lose everything.
3. When any one hears another detracting some one, and dislikes the detraction, yet the devil often manages that through human respect he should confirm the evil that is said, or at least that he should be silent; for the devil knows that it is no small sin either to detract, or to hear patiently one's neighbour thus lessened. For such an one ought to show how he dislikes the detraction, and this he may do, either by word, or by a grave countenance, or some other mode. He could say to the detractor that it would be much better to tell, about his good deeds than his evil ones, or that it would be better to tell of his deeds to himself, so that he might amend, instead of speaking of them to another.
4. Dreams are made by the devil to some an occasion of great superstition, for by some an absolute credence is given to them, contrary to the precept of the Church of God, as if by dreams one could tell with certainty of future events. Other omens are in the same manner believed, as, for instance, ths^t to meet a dog or a hare in the morning is the sure sign of an un« lucky day.
Now the simple people are so full of manifold superstitions that it fills one with horror to even think of it. The devil puts these things into their minds to displease God, for he knows that men thereby confide, and put their trust rather in these things than in God. These superstitions are imprinted on their hearts, because they will not listen or give heed to the wise, and because they have such wicked minds that whatever happens they attribute it to some mad folly. For instance, if some good happens, they say at once, "I thought this would happen, for I saw such and such a thing in a dream." Nor do they thank God, attributing to Him, as the Author of all good, that which they have received, but with impious credulity they refer it to another source.
But as it often happens that some evil happened to them the same day, they say it happened because they saw something, or because a dog or a hare met them.
With the same folly they attribute a cure to some short form of words uttered, or some such like charm, not to God or nature. These things have no reason, and are strictly forbidden by holy Church. Far better to have recourse to God and to His Saints, and to trust in them, than in such mad follies. Let all thus beware of such melancholy fancies, and especially dissuade the young from having any confidence in them. For it is hard to root out of the mind what we have imbibed when we were young.
5. A good life has its difficulties, and is not always pleasant. The enemy sometimes fills the mind with sadness, and counsels to seek consolation in worldly delights. Two evils arise from this; the first, that not unfrequently people give way to foolish talking, and even draw others into sin; the second evil is, that the sadness of mind and disrelish of spiritual things becomes aggravated by this mode of treatment. For though a little worldly solace may have brought relief for the time, the spiritual sadness becomes worse than before. One, then, who would be rid of it must resist it stoutly; then it will depart, never to return.
6. Sometimes the enemy counsels a person to give way to some sin just for once, that being satisfied to the full, the desire of it may then cease, and there may be no more return to it. Now he does this, knowing, first, that a great sin will be thereby committed, and secondly, because, though a full satiety will take away the desire just for a time, yet the desire will afterwards return with increased force. When persons in a fever get a drink of cold water, they are for the moment greatly relieved, but afterwards the burning thirst is still more afflicting. So, when lust is satisfied, the desires are afterwards more vehement than before. So again, those who have an itch find relief by scratching, but the diseased skin is made worse by their yielding, whereas, if only for a little while they overcome the desire, and endure their pain, by and by it ceases of itself, or .at least it becomes tolerable.
7. It may, then, be taken as a general rule that as the good Angels turn all events, whether adverse or prosperous, whether good or evil, to the profit of the soul, to its salvation and perfection, so the devil, on the contrary, turns everything to its hurt. If any one abounds in riches, the enemy tries to make him abuse them, either by pride, by luxury, by usury, or by wrong acquisitions. Our good Angel, on the contrary, strives to make us thankful to God for them. He persuades us to give large alms, and to be content with the goods we have acquired. So in the consideration of beauty, strength, knowledge, rank, high reputation, and their contraries, such as deformity, poverty, obscurity, our good Angel knows how to turn all to profit, and the devil knows how to turn all to our ill. For instance, the devil excites a person to enter Religion that afterwards he may leave it. But the good Angel endeavours that he may persevere in it and be constant. The devil tempts with pride and envy, but the good Angel encourages him to resist stoutly, and so merit more. By temptations a man is thus often benefited, so that the devil ceases sometimes to tempt, lest by vanquishing the temptation the goodness of a man should be augmented.
Against all the manifold temptions of the wicked one there is but one general remedy, as was revealed to S. Anthony, and that is humility, by which a man puts his whole trust in the help of God and of His Saints, attributing all his victories to the grace of God alone.
But though all is to be attributed to God's grace, a man must not on this account grow slack in rendering due service to God in the keeping of His commandments. For as we must attribute man's salvation to the mercy of God, so it must be borne in mind that by negligence man may render himself unworthy of this mercy.
Now, if the devil should say to a man, "Whatever you do, God knows already whether you will be saved or will be damned, and it cannot be altered;" let him answer, "Whatever God may have decreed concerning me, He is still always worthy to be loved and worshipped, nor can He prove false to those who serve Him; to those who do their best He will infallibly give the eternal glory of heaven. Although my own eternal lot is unknown to me, yet I know well that a good life leads to a good end, nor ought I, on account of this uncertainty, to fail in my duty to my God. Nay, as a sick man does all he can for his cure, though he knows not if his efforts shall succeed, so must I strive more and more for this great end."
In conclusion, it must be said that nothing instructs a man in the foregoing temptations and all others as the grace of God; and this grace is obtained by devout prayer, a deep humility, and heartfelt contrition. This grace, by the merits and intercessions of all the Saints, may the Father, Son, and Holy Spirit mercifully vouchsafe to us. Amen. __________________________________________________________________
Richardson and Son, Printers, Derby. __________________________________________________________________
Indexes __________________________________________________________________
Index of Pages of the Print Edition
[1]1 [2]2 [3]3 [4]4 [5]5 [6]6 [7]7 [8]8 [9]9 [10]10 [11]11
[12]12 [13]13 [14]14 [15]15 [16]16 [17]17 [18]18 [19]19 [20]20
[21]21 [22]21 [23]23 [24]24 [25]25 [26]26 [27]27 [28]28 [29]29
[30]30 [31]31 [32]32 [33]33 [34]34 [35]35 [36]36 [37]37 [38]38
[39]39 [40]40 [41]41 [42]42 [43]43 [44]44 [45]45 [46]46 [47]47
[48]48 [49]49 [50]50 [51]51 [52]52 [53]53 [54]54 [55]55 [56]56
[57]57 [58]58 [59]59 [60]60 [61]61 [62]62 [63]63 [64]64 [65]65
[66]66 [67]67 [68]68 [69]69 __________________________________________________________________
This document is from the Christian Classics Ethereal Library at Calvin College, http://www.ccel.org, generated on demand from ThML source.
References
1. file:///ccel/g/gerson/snares/cache/snares.html3#i-Page_1
2. file:///ccel/g/gerson/snares/cache/snares.html3#i-Page_2
3. file:///ccel/g/gerson/snares/cache/snares.html3#i_1-Page_3
4. file:///ccel/g/gerson/snares/cache/snares.html3#i_1-Page_4
5. file:///ccel/g/gerson/snares/cache/snares.html3#i_1-Page_5
6. file:///ccel/g/gerson/snares/cache/snares.html3#i_1-Page_6
7. file:///ccel/g/gerson/snares/cache/snares.html3#i_1-Page_7
8. file:///ccel/g/gerson/snares/cache/snares.html3#i_1-Page_8
9. file:///ccel/g/gerson/snares/cache/snares.html3#i_1-Page_9
10. file:///ccel/g/gerson/snares/cache/snares.html3#ii.ii-Page_10
11. file:///ccel/g/gerson/snares/cache/snares.html3#ii.ii-Page_11
12. file:///ccel/g/gerson/snares/cache/snares.html3#ii.ii-Page_12
13. file:///ccel/g/gerson/snares/cache/snares.html3#ii.ii-Page_13
14. file:///ccel/g/gerson/snares/cache/snares.html3#i_2-Page_14
15. file:///ccel/g/gerson/snares/cache/snares.html3#i_2-Page_15
16. file:///ccel/g/gerson/snares/cache/snares.html3#i_2-Page_16
17. file:///ccel/g/gerson/snares/cache/snares.html3#i_2-Page_17
18. file:///ccel/g/gerson/snares/cache/snares.html3#i_2-Page_18
19. file:///ccel/g/gerson/snares/cache/snares.html3#i_2-Page_19
20. file:///ccel/g/gerson/snares/cache/snares.html3#i_2-Page_20
21. file:///ccel/g/gerson/snares/cache/snares.html3#i_2-Page_21
22. file:///ccel/g/gerson/snares/cache/snares.html3#iii.ii-Page_21
23. file:///ccel/g/gerson/snares/cache/snares.html3#iii.ii-Page_23
24. file:///ccel/g/gerson/snares/cache/snares.html3#iii.ii-Page_24
25. file:///ccel/g/gerson/snares/cache/snares.html3#iii.ii-Page_25
26. file:///ccel/g/gerson/snares/cache/snares.html3#iii.ii-Page_26
27. file:///ccel/g/gerson/snares/cache/snares.html3#iii.ii-Page_27
28. file:///ccel/g/gerson/snares/cache/snares.html3#iii.ii-Page_28
29. file:///ccel/g/gerson/snares/cache/snares.html3#iii.ii-Page_29
30. file:///ccel/g/gerson/snares/cache/snares.html3#iii.ii-Page_30
31. file:///ccel/g/gerson/snares/cache/snares.html3#iii.ii-Page_31
32. file:///ccel/g/gerson/snares/cache/snares.html3#iii.ii-Page_32
33. file:///ccel/g/gerson/snares/cache/snares.html3#iii.ii-Page_33
34. file:///ccel/g/gerson/snares/cache/snares.html3#iii.ii-Page_34
35. file:///ccel/g/gerson/snares/cache/snares.html3#iii.iii-Page_35
36. file:///ccel/g/gerson/snares/cache/snares.html3#iii.iii-Page_36
37. file:///ccel/g/gerson/snares/cache/snares.html3#iii.iii-Page_37
38. file:///ccel/g/gerson/snares/cache/snares.html3#iii.iii-Page_38
39. file:///ccel/g/gerson/snares/cache/snares.html3#iii.iii-Page_39
40. file:///ccel/g/gerson/snares/cache/snares.html3#iii.iii-Page_40
41. file:///ccel/g/gerson/snares/cache/snares.html3#iii.iii-Page_41
42. file:///ccel/g/gerson/snares/cache/snares.html3#iv-Page_42
43. file:///ccel/g/gerson/snares/cache/snares.html3#iv-Page_43
44. file:///ccel/g/gerson/snares/cache/snares.html3#iv-Page_44
45. file:///ccel/g/gerson/snares/cache/snares.html3#iv-Page_45
46. file:///ccel/g/gerson/snares/cache/snares.html3#iv-Page_46
47. file:///ccel/g/gerson/snares/cache/snares.html3#iv-Page_47
48. file:///ccel/g/gerson/snares/cache/snares.html3#iv-Page_48
49. file:///ccel/g/gerson/snares/cache/snares.html3#iv-Page_49
50. file:///ccel/g/gerson/snares/cache/snares.html3#iv-Page_50
51. file:///ccel/g/gerson/snares/cache/snares.html3#iv-Page_51
52. file:///ccel/g/gerson/snares/cache/snares.html3#iv-Page_52
53. file:///ccel/g/gerson/snares/cache/snares.html3#iv-Page_53
54. file:///ccel/g/gerson/snares/cache/snares.html3#iv-Page_54
55. file:///ccel/g/gerson/snares/cache/snares.html3#iv-Page_55
56. file:///ccel/g/gerson/snares/cache/snares.html3#iv-Page_56
57. file:///ccel/g/gerson/snares/cache/snares.html3#iv-Page_57
58. file:///ccel/g/gerson/snares/cache/snares.html3#iv-Page_58
59. file:///ccel/g/gerson/snares/cache/snares.html3#iv-Page_59
60. file:///ccel/g/gerson/snares/cache/snares.html3#v-Page_60
61. file:///ccel/g/gerson/snares/cache/snares.html3#v-Page_61
62. file:///ccel/g/gerson/snares/cache/snares.html3#v-Page_62
63. file:///ccel/g/gerson/snares/cache/snares.html3#v-Page_63
64. file:///ccel/g/gerson/snares/cache/snares.html3#v-Page_64
65. file:///ccel/g/gerson/snares/cache/snares.html3#v-Page_65
66. file:///ccel/g/gerson/snares/cache/snares.html3#v-Page_66
67. file:///ccel/g/gerson/snares/cache/snares.html3#v-Page_67
68. file:///ccel/g/gerson/snares/cache/snares.html3#v-Page_68
69. file:///ccel/g/gerson/snares/cache/snares.html3#iv_1-Page_69