SERMON XLVIII

SERMON XLVIII.

Satan’s Devices.

2 Corinthians ii. 11.

Lest Satan should get an advantage over us; for we are not ignorant of his devices.

THE occasion of these words was as follows: In the church of Corinth there was an unhappy person, who had committed such incest, as was not so much as named among the Gentiles, in taking his father’s wife; but either on account of his wealth, power, or some such reasons, like many notorious offenders now-adays, he had not been exposed to the censures of the church. St. Paul, therefore, in his first epistle, severely chides them for this neglect of discipline, and commands them, “in the name of our Lord Jesus Christ, when they were gathered together, to deliver such a one, whoever he was, to Satan, for the destruction of the flesh, that his Spirit might be saved in the day of the Lord;” that is, they should solemnly excommunicate him; which was then commonly attended with some bodily disease. The Corinthians, being obedient to the Apostle, as dear children, no sooner received this reproof, but they submitted to it, and cast the offending party out of the church. But whilst they were endeavouring to amend one fault, they unhappily ran into another; and as they formerly had been too mild and remiss, so now they behaved towards him with too much severity and resentment. The Apostle, therefore, in this chapter, reproves this, and tells them, that “sufficient to the offender’s shame, was the punishment which had been inflicted of many:” that he had now suffered enough; and that, therefore, lest he should be tempted to say with Cain, “My punishment is greater than I can bear;” or to use the Apostle’s own words, “Lest he should be swallowed up with over-much sorrow;” they ought, now he had given proof of his repentance, to forgive him, to confirm their love towards him, and so restore him in the spirit of meekness; “Lest Satan, (to whose buffetings he was now given, by tempting him to despair) should get an advantage over us:” and so, by representing you as merciless and cruel, cause that holy name to be blasphemed, by which you are called; “for we are not ignorant of his devices:” we know very well how many subtle ways he has to draw aside and beguile unguarded unthinking men.

Thus then, stand the words in relation to the context; but as Satan has many devices, and as his quiver is full of other poisonous darts, besides those which he shoots at us to drive us to despair, I shall, in the following discourse,

First, Briefly observe who we are to understand by Satan. And,

Secondly, Point out to you, what are the chief devices he generally makes use of, to draw off converts from Christ, and also prescribe some remedies against them.

First, Who are we to understand by Satan?

The word Satan, in its original signification, means an adversary; and in its general acceptation, is made use of, to point out to us the chief of the devils, who, for striving to be as God, was cast down from heaven, and is now permitted, “with the rest of his spiritual wickednesses in high places, to walk up and down, seeking whom he may devour.” We hear of him immediately after the creation, when in the shape of a serpent, he lay in wait to deceive our first parents. He is called Satan, in the book of Job, where we are told, that “when the sons of God came to present themselves before the Lord, Satan also came amongst them.” As the scripture also speaketh in the book of Chronicles; “and Satan moved David to number the people.” In the New Testament he goes under different denominations; sometimes he is called the evil One, because he is evil in himself, and tempts us to evil. Sometimes, “the Prince of the power of the air;” and, “the Spirit that now ruleth in the children of disobedience;” because he resides chiefly in the air, and through the whole world: and all that are not born of God, are said to lie in him.

He is an enemy to God and goodness; he is a hater of all truth: Why else did he slander God in paradise? Why did he tell Eve, “You shall not surely die?” And why did he promise to give all the kingdoms of the world, and the glories of them, to Jesus Christ, if he would fall down and worship him?

He is full of malice, envy, and revenge; for what other motives could induce him to molest innocent man in paradise? And why is he still so restless in his attempts to destroy us, who have done him no wrong?

He is a being of great power, as appears in his being able to act on the imagination of our blessed Lord, so as to represent to him all the kingdoms of the world, and the glories of them, in a moment of time. As also in carrying his sacred body through the air up to a pinacle of the temple; and his driving a herd of swine so furiously into the deep. Nay, so great is his might, that, I doubt not, was God to let him use his full strength, but he could turn the earth upside down, or pull the sun from its orb.

But what he is most remarkable for is, his subtlety: for not having power given him from above, to take us by force, he is obliged to wait for opportunities to betray us, and to catch us by guile. He, therefore, made use of the serpent, which was subtle above all the beasts of the field, in order to tempt our first parents; and accordingly he is said, in the New Testament, “To lie in wait to deceive;” and, in the words of the text, the Apostle says, “We are not ignorant of his devices;” thereby implying, that we are more in danger of being seduced by his policy, than over-borne by his power.

From this short description of Satan, we may easily judge whose children they are, who love to make a lie, who speak evil of, and slander their neighbour, and whose hearts are full of pride, subtlety, malice, envy, revenge, and all uncharitableness. Surely they have Satan for their father: for the tempers of Satan they know, and the works of Satan they do. But were they to see either themselves, or Satan as he is, they could not but be terrified at their own likeness, and abhor themselves in dust and ashes.

But, the justice of God in suffering us to be tempted, is vindicated from the following considerations: That we are here in a state of disorder; That he has promised not to suffer us to be tempted above what we are able to bear; and not only so, but to him that overcometh he will give a crown of life.

The holy angels themselves, it should seem, were once put to a trial whether they would be faithful or not. The first Adam was tempted, even in paradise. And Jesus Christ, that second Adam, though he was a son, yet was carried, as our representative, by the Holy Spirit, into the wilderness, to be tempted of the devil. And there is not one single saint in paradise, amongst the goodly fellowship of the prophets, the glorious company of the apostles, the noble army of martyrs, and the spirits of just men made perfect, who, when on earth, was not assaulted by the fiery darts of that wicked one, the devil.

What then has been the common lot of all God’s children, and of the angels, nay, of the eternal Son of God himself, we must not think to be exempted from: No, it is sufficient if we are made perfect through temptations, as they were. And, therefore, since we cannot but be tempted, unless we could unmake human nature, instead of repining at our condition, we should rather be enquiring, at what time of our lives Satan most violently assaults us? And what those devices are, which he commonly makes use of, in order to “get an advantage over us?”

As to the first question, what time of life? I answer, we must expect to be tempted by him, in some degree or other, all our lives long.—For this life being a continual warfare, we must never expect to have rest from our spiritual adversary the devil, or to say, our combat with him is finished, ’till, with our blessed master, we bow down our heads, and give up the ghost.

But since the time of our conversion, or first entring upon the spiritual life, is the most critical time at which he, for the most part, violently besets us, as well knowing, if he can prevent our setting out, he can lead us captive at his will; and since the wise son of Sirach particularly warns us, when we are going to serve the Lord, to prepare our souls for temptation, I shall, in answer to the other question, pass on to the

Second general thing proposed; and point out those devices, which Satan generally makes use of at our first conversion, in order to get an advantage over us.

But let me observe to you, that whatsoever shall be delivered in the following discourse is only designed for such as have actually entered upon the divine life; and not for carnal almost Christians, who have the form of godliness, but never yet felt the power of it in their hearts. This being premised, The

First device I shall mention, which Satan makes use of, is, to drive us to despair.

When God the Father awakens a sinner by the terrors of the law, and by his Holy Spirit convinceth him of sin, in order to lead him to Christ, and shew him the necessity of a Redeemer; then Satan generally strikes in, and aggravates those convictions to such a degree, as to make the sinner doubt of finding mercy thro’ the Mediator.

Thus, in all his temptations of the Holy Jesus, he chiefly aimed to make him question, whether he was the Son of God? “If thou be the Son of God,” do so and so. With many such desponding thoughts, no doubt, he filled the heart of the great St. Paul, when he continued three days, neither eating bread nor drinking water; and therefore he speaks by experience, when he says, in the words of the text, “We are not ignorant of his devices,” that he would endeavour to drive the incestuous person to despair.

But let not any of you be influenced by him, to despair of finding mercy. For it is not the greatness or number of our crimes, but impenitence and unbelief, that will prove our ruin: No, were our sins more in number than the hairs of our head, or of a deeper die than the brightest scarlet; yet the merits of the death of Jesus Christ are infinitely greater, and faith in his blood shall make them white as snow.

Answer always, therefore, his despairing suggestions, as your Blessed Lord did, with an “It is written.” Tell him, you know that your Redeemer liveth, ever to make intercession for you; that the Lord hath received from him double for all your crimes: And tho’ you have sinned much, that is no reason why you should despair, but only why you should love much, having so much forgiven. A

Second device that Satan generally makes use of, to get an advantage over young converts, is, to tempt them to presume, or to think more highly of themselves than they ought to think.

When a person has for some little time tasted the good word of life, and felt the powers of the world to come, he is commonly (as indeed well he may) most highly transported with that sudden change he finds in himself. But then, Satan will not be wanting, at such a time, to puff him up with a high conceit of his own attainments, as if he was some great person; and will tempt him to set at nought his brethren, as though he was holier than they.

Take heed therefore, and let us beware of this device of our spiritual adversary; for as before honour is humility, so a haughty spirit generally goes before a fall; and God is obliged, when under such circumstances, to send us some humbling visitation, or permit us to fall, as he did Peter, into some grievous sin, that we may learn not to be too high minded.

To check therefore all suggestions to spiritual pride, let us consider, that we did not apprehend Christ, but were apprehended of him. That we have nothing but what we have received. That the free grace of God has alone made the difference between us and others; and, was God to leave us to the deceitfulness of our own hearts but one moment, we should become weak and wicked, like other men. We should farther consider, that being proud of grace, is the most ready way to lose it. “For God resisteth the proud, and giveth more grace only to the humble.” And were we endowed with the perfections of the seraphim; yet if we were proud of those perfections, they would but render us more accomplished devils. Above all, we should pray earnestly to Almighty God, that we may learn of Jesus Christ, to be lowly in heart. That his grace, through the subtlety and deceivableness of Satan, may not be our poison. But that we may always think soberly of ourselves, as we ought to think. A