That there is an evil spirit, who is permitted to exert an influence
upon the hearts of men, is abundantly evident from Scripture. This truth
is referred to in the beginning of the gospel of Christ, where it is
said Jesus went up into the wilderness, to be tempted of the devil. He
is often represented in the Scriptures as the father of the wicked. "The
tares are the children of the wicked one." "Thou child of the devil." He
is also represented as putting evil designs into the hearts of men. "And
Satan stood up against Israel, and provoked David to number Israel."
"The devil having now put into the heart of Judas Iscariot, Simon's son,
to betray him." "Ananias, why hath Satan filled thy heart, to lie to the
Holy Ghost?" Wicked men are spoken of as being carried captive by him at
his will. He is also represented as the adversary of the people of God,
seeking to lead them into sin, and, if possible, to destroy them. "Your
adversary, the devil, as a roaring lion, walketh about, seeking whom he
may devour." These, and numerous other passages, which might be quoted,
fully establish the fearful truth, that we are continually beset by an
evil spirit, who is seeking, by every means in his power, to injure and
destroy our souls.
When we have to contend with an enemy, it is very important that we
should know his character. From the Scriptures, we learn several
characteristics of the great enemy of our souls.
1. _He is powerful._ He has other fallen spirits at his command. Our
Saviour speaks of the "fire prepared for the devil _and his angels_." He
is called "prince of the world," "prince of darkness," and "the god of
this world." All these titles denote the exercise of great power. He is
also called _destroyer_; and is said to walk about, seeking whom he may
devour. Indeed, so great was his power, and so mighty his work of ruin
and destruction in this lost world, that it became necessary for the son
of God to come into the world to destroy his works. "For this purpose
was the Son of God manifested, that he might _destroy the works of the
devil_."
But, although he is powerful, yet his power is limited. This you see in
the case of Job. No doubt, his malice would have destroyed that holy man
at once. But he could do nothing against him till he was permitted; and
then he could go no farther than the length of his chain. God reserved
the life of his servant. And the apostle Jude speaks of the devils as
being "reserved _in chains_, under darkness." But the objection arises,
"As God is almighty, why is Satan permitted to exercise any power at
all?" To this objection the Bible furnishes satisfactory answers. (1.)
It is to try the faith of his children. This was the case with Job. The
devil had slandered that holy man, by accusing him of serving God from
selfish motives. By suffering Satan to take away all he had, the Lord
proved this accusation to be false; and Job came out of the furnace,
greatly purified. The apostle James says, "My brethren, count it all
joy, when ye fall into divers temptations; knowing this, that the trying
of your faith worketh patience." If the children of God were never
tempted, they would never have an opportunity to prove the sincerity of
their faith. But they have the blessed assurance, that God will not
suffer them to be tempted above what they are able to bear, but will,
with the temptation, also make a way to escape, that they may be able
to bear it. (2.) Again; the devil is permitted to exercise his power,
for the discovery of hypocrites and for the punishment of sinners.
"These have no root, which for a while believe, and in time of
temptation fall away." "But, if our gospel be hid, it is hid to them
that are lost. In whom the god of this world hath blinded the minds of
them that believe not."
2. _He has much knowledge._ He knew the command of God to our first
parents, and therefore tempted them to break it. When those that were
possessed with devils were brought to Christ, they cried out, "We _know_
thee, who thou art, the holy one of God." He has also a knowledge of the
Bible; for he quoted Scripture, in his temptation of our Saviour. And as
he has great experience in the world, he must have a great knowledge of
human nature, so to be able to suit his temptations to the peculiar
constitutions of individuals.
3. _He is wicked._ "The devil sinneth from the beginning." He is called
the _wicked one_; or, by way of eminence, "_The Wicked._" He is
altogether wicked. There is not one good quality in his character.
4. _He is crafty, and full of deceit and treachery._ He lays snares for
the unwary. That he may the more readily deceive the people of God, he
appears to them in the garb of religion. "Satan himself is transformed
into an angel of light." In consequence of his cunning and craft, he is
called the serpent.[C] He is also represented as deceiving the
nations.[D] Hence we are cautioned against the _wiles_ of the devil.[E]
[Footnote C: Gen. 3; Isa. 27:1; Rev. 12:9]
[Footnote D: Rev. 20:8.]
[Footnote E: Eph. 6:11.]
5. _He is a liar._ The first thing recorded of him is the lie which he
told our first parents, to persuade them to disobey God. Hence our
Saviour calls him a "liar from the beginning."[F]
[Footnote F: John 8:44.]
6. _He is malicious._ As Satan is the enemy of God, so he hates
everything that is good. He is continually bent on mischief. If his
power were not restrained, he would introduce general disorder, anarchy
and confusion, into the government of God. He loves to ruin immortal
souls; and he takes delight in vexing the people of God. Hence he is
called _Destroyer_,[G] _Adversary_, _Accuser_, _Tormentor_, and
_Murderer_.[H]
[Footnote G: _Abaddon_ signifies _destroyer_.]
[Footnote H: Rev. 9:11; I Pet. 5:8; Rev. 12:10; Matt. 18:34; John 8:44.]
Now, since we are beset by an adversary of such knowledge and power, so
sly and artful, so false, and so malicious, it becomes us to be well
acquainted with all his arts, that we maybe on our guard against them.
The apostle Paul says, "For we are not ignorant of his devices." O, that
every Christian could say so! How many sad falls would be prevented! I
Will mention a few of the devices of Satan, which are manifest both from
the Holy Scriptures, and from the experience of eminent saints who have
been enabled to detect and distinguish his secret workings in their own
hearts. It is the opinion of some great and good men, that the devil can
suggest thoughts to our minds only through the _imagination_. This is
that faculty of the mind by which it forms ideas of things communicated
to it through the senses. Thus, when you see, hear, feel, taste, or
smell anything, the image of the thing is impressed upon the mind by the
imagination. It also brings to our recollection these images, when they
are not present. It is thought to be only by impressing these images
upon the imagination, that he can operate upon our souls. Hence, we may
account for the strange manner in which our minds are led off from the
contemplation of divine things, by a singular train of thought,
introduced to the mind by the impression of some sensible object upon
the imagination. This object brings some other one like it to our
recollection, and that again brings another, until we wander entirely
from the subject before us, and find our minds lost in a maze of
intellectual trifling.
Satan adapts his temptations to our peculiar tempers and circumstances.
In youth, he allures us by pleasure, and bright hopes of worldly
prosperity. In manhood, he seeks to bury up our hearts in the cares of
life. In old age, he persuades to the indulgence of self-will and
obstinacy. In prosperity, he puffs up the heart with pride, and
persuades to self-confidence and forgetfulness of God. In poverty and
affliction, he excites feelings of discontent, distrust, and repining.
If we are of a melancholy temperament, he seeks to sour our tempers, and
promote habitual sullenness and despondency. If naturally cheerful, he
prompts to the indulgence of levity. In private devotion, he stands
between us and God, prevents us from realizing his presence, and seeks
to distract our minds, and drive us from the throne of grace. In public
worship, he disturbs our minds by wandering thoughts and foolish
imaginations. When we have enjoyed any happy manifestations of God's
presence, any precious tokens of his love, then he stirs up the pride of
our hearts, and leads us to trust in our own goodness, and forget the
Rock of our salvation. Even our deepest humiliations he makes the
occasion of spiritual pride. Thus we fall into darkness, and thrust
ourselves through with many sorrows. If we have performed any
extraordinary acts of self-denial, or of Christian beneficence, he stirs
up in our hearts a vain-glorious spirit. If we have overcome any of the
corruptions of our hearts, or any temptation, he excites a secret
feeling of self-satisfaction and self-complacency. He puts on the mask
of religion. Often, during the solemn hours of public worship, he
beguiles our hearts with some scheme for doing good; taking care,
however, that self be uppermost in it. When we are in a bad frame, he
stirs up the unholy tempers of our hearts, and leads us to indulge in
peevishness, moroseness, harshness, and anger, or in levity and
unseemly mirth.
There is no Christian grace which Satan cannot counterfeit. He cares not
how much religious feeling we have, or how many good deeds we perform,
if he can but keep impure and selfish motives at the bottom. There is
great danger, therefore, in trusting to impulses, or sudden impressions
of any kind. Such impressions _may be_ from the Spirit of God; but they
may also be from Satan. The fact that your religious feelings are not
produced by yourself, but that they arise in your mind in a manner for
which you cannot account, is no evidence, either that they come from the
Spirit of God, or that they do not. There are many false spirits, which
are very busy with people's hearts. As before remarked, Satan sometimes
appears to us like an angel of light. He is often the author of false
comforts and joys, very much like those produced by the Holy Spirit. We
are, therefore, directed to "try the spirits, whether they be of God."
Nor is it certain that religious feelings are holy and spiritual because
they come with texts of Scripture, brought to the mind in a remarkable
manner. If the feeling is produced by the truth contained in the
Scripture so brought to the mind, and is, in its nature, agreeable to
the word of God, it may be a spiritual and holy affection. But if it
arises from the application of the Scripture to your own case, on
account of its being so brought to your mind, you may be sure it is a
delusion of the devil. He has power to bring Scripture to your mind when
he pleases, and he can apply it with dexterity, as you see in his
temptations of the blessed Saviour. Our own hearts are exceedingly
deceitful; and our indwelling corruptions will gladly unite with him in
bringing false peace and comfort to our souls. Satan, no doubt, often
brings the most sweet and precious promises of God to the minds of those
he wishes to deceive as to their own good estate. But we must be
satisfied that the promises belong to us, before we take them to
ourselves. We have "a more sure word of prophecy," by which we are to
try every impulse, feeling, and impression, produced upon our minds.
Anything which does not agree with the written word of God does not come
from him, for he "cannot deny himself."
Satan manages temptation with the greatest subtlety. He asks so little
at first, that, unless our consciences are very tender, we do not
suspect him. If he can persuade us to parley, he perhaps leaves us for
a while, and returns again, with a fresh and more vigorous attack. He is
exceedingly persevering; and, if he can persuade us to give place to him
at all, he is sure to overcome us at last.
We are also liable to temptation from the world without, and from the
corruptions of our own hearts within. "They that will be rich fall into
temptation and a snare." The riches, honors, pleasures, and fashions, of
this world, are great enemies to serious piety. "Every man is tempted
when he is drawn away of his own lusts and enticed." Remaining
corruption is the sorest evil that besets the Christian. The temptations
of Satan alone would be light, in comparison with the inward conflict he
is compelled to maintain against the lusts of his own heart. But the
devil makes use of both these sources of temptation to accomplish his
ends. The former he uses as outward enticements, and the latter act as
traitors within. Thus you may generally find a secret alliance between
the arch deceiver and the corruptions of your own heart. It is not sin
to be tempted: but it is sin to give place to temptation. "Neither give
place to the devil."
The heart is very properly compared to a castle or fort. Before
conversion it is in the possession of the great enemy of souls, who has
fortified himself there, and secured the allegiance of all our moral
powers. But when Jesus enters in, he "binds the strong man armed," and
takes possession of the heart himself. Yet Satan, though in a measure
bound, loses no opportunity to attempt regaining his lost dominion.
Hence we are directed to "keep the heart _with all diligence_." Now we
know how a castle, fort, or city, is kept in time of war. The first
thing done is to _set a watch_, whose business is to keep constantly on
the look out, this way and that way, to see that no enemy is approaching
from without, and no traitor is lurking within. Hence we are so
frequently exhorted to _watch_. "Watch and pray, that ye enter not into
temptation." "Take heed, watch and pray; for ye know not when the time
is." "And what I say unto you, I say unto all, Watch." "Watch ye, stand
fast in the faith, quit you like men, be strong." "Continue in prayer,
and watch _in_ the same, with thanksgiving." "Praying always, with all
prayer and supplication in the Spirit, and _watching thereunto_ with all
perseverance." "Let us watch and be sober." "Watch then _in all
things_." "Watch _unto_ prayer." "Blessed is he that _watcheth_, and
keepeth his garments, lest he walk naked, and they see his shame." "Set
a watch, O Lord, before my mouth; keep the door of my lips." If we were
in a house surrounded by a band of robbers, and especially if we knew
there were persons in it who held a secret correspondence with them, we
should be continually on our guard. Every moment we should be
_watching_, both within and without. But such is the state of our
hearts. Surely, no ordinary danger would have called forth from our Lord
and his apostles such repeated warnings. We are directed to watch in
_all things_. Keep a continual guard over your own heart, and over every
word and action of your life. But there are particular seasons when we
should set a _double watch_.
1. We are directed to watch _unto_ prayer. When you approach the mercy
seat, watch against a careless spirit. Suffer not your mind to be drawn
away by anything, however good and important in itself, from the object
before you. If the adversary can divert your mind on the way to that
consecrated place, he will be almost sure to drive you away from it
without a blessing.
2. We are required to watch not only _unto_ but _in_ prayer. Satan is
never more busy with Christians than when he sees them on their knees.
He well knows the power of prayer; and this makes him tremble.
"Satan trembles when he sees
The weakest saint upon his knees."
You should, therefore, with the most untiring vigilance, watch in prayer
against all wandering thoughts and distraction of mind. You will often
experience, on such occasions, a sudden and vivid impression upon your
mind of something entirely foreign from what is before you. This is no
doubt the temptation of Satan. If you are sufficiently upon your watch,
you can banish it, without diverting your thoughts or feelings from the
subject of your prayer, and proceed as though nothing had happened. But,
if the adversary succeeds in keeping these wild imaginations in view, so
that you cannot proceed without distraction, turn and beseech God to
give you help against his wiles. You have the promise, that if you
resist the devil he will flee from you. These remarks apply both to
secret prayer and public worship.
3. We have need of special watchfulness when we have experienced any
comfortable manifestations of God's presence. It is then that Satan
tempts us to consider the conflict over, and relax our diligence. If we
give way to him, we shall bring leanness upon our souls.
4. We have need of double watchfulness when gloom and despondency come
over our souls; for then the adversary seeks to stir up all the perverse
passions of the heart.
5. Watch, also, when you feel remarkably cheerful. Satan will then, if
possible, persuade you to indulge in levity, to the wounding of your
soul, and the dishonor of religion.
6. We have need of special watchfulness in prosperity, that we forget
not God; and in adversity, that we murmur not at his dealings with us.
7. Set a watch over your tongue, especially in the presence of the
unconverted. "The tongue is a fire, a world of iniquity." David says, "I
will keep my mouth with a bridle, while the wicked is before me." I do
not mean that you should ever engage in any sinful conversation in the
presence of Christians. I know some professors of religion will indulge
in senseless garrulity among themselves, and put on an air of
seriousness and solemnity before those whom they regard as unconverted.
This they pretend to do for the _honor of Christ_. But Christ says, "Out
of the abundance of the heart the mouth speaketh." God hates lip
service. However, in the company of sinners and formal professors we are
peculiarly exposed to temptation, and have need therefore to set a
double guard upon our lips. A single unguarded expression from a
Christian may do great injury to an unconverted soul.
8. Watch over your heart when engaged in doing good to others. It is
then that Satan seeks to stir up pride and vain-glory.
9. Set a _double_ watch over your easily besetting sin. "Let us lay
aside every weight, and the sin which doth so easily beset us." Most
persons have some constitutional sin, which easily besets them. Satan
takes the advantage of this infirmity, to bring us into difficulty.
10. Finally, keep a constant watch over the _imagination_. Since this is
the medium through which temptation comes, never suffer your fancy to
rove without control. If you mortify this faculty of the soul, it may be
a great assistance to your devotion. But, if you let it run at random,
you will be led captive by Satan at his will. Strive, then, after a
sanctified imagination, that you may make every power of your soul
subservient to the glory of God.
Your affectionate Brother.