The Spiritual Conflict
The spiritual conflict — Satan’s temptations — Evil thoughts — A case in illustration,
WE have spoken of the Christian’s enemies in the general: it is now intended to enter into a more particular view of the conflict which is experienced by the pilgrim to Zion. Swarms of vain thoughts may be reckoned among the first and most constant enemies of the servant of God. The mind of man is like a fountain which is continually sending forth streams. There is not a moment of our waking time when the rational soul is entirely quiescent. How it may be in our sleeping hours this is not the place to inquire, as we are not in that state engaged in this warfare. Perhaps this is saying too much. I believe that sin may be committed in sleep, for there is often a deliberate choice of evil after a struggle between a sense of duty and an inclination to sin. And often the same vain and impure thoughts which
were too much indulged in waking hours infest us when asleep, and may find much readier entertainment than when we have all our senses about us. It is difficult, indeed, to say when moral agency is suspended, so as to render the person inculpable for his volitions; and many know that they consent to temptations in sleep when they abhor the evil as soon as they are awake. And in other cases inclination is indulged where there is not the least sense of the moral turpitude of the act. But in other cases persons in sleep consent to sin with a clear apprehension of the evil of the thing to which they consent. Here there must be some guilt, for if there was not an evil nature prone to iniquity such volitions would not take place. Two things are in our power, and these we should do: first, to avoid evil thoughts and such pampering of the body as has a tendency to pollute our dreams; and secondly, to pray to God to preserve us from evil thoughts, even in sleep. Particularly, we should pray to be delivered from the influence of Satan during our sleeping hours.
Mr. Andrew Baxter, in his work on the Soul, is of opinion that dreams can in no way be accounted for but by the agency of other spirits acting on ours. While I do not adopt this theory of dreaming, I am inclined to believe that somehow or other both good and evil spirits have access to our minds in sleep. They actually seem to hold conversation with us, and suggest things of which we had never thought before.
To return from this digression. It may be safely asserted that no human mind in this world is free from the incursion of vain thoughts. The proportion of such thoughts depends on the circumstances of the individual and the degree of spirituality and self-government to which he has attained. The question very naturally arises here, Is the mere occurrence of vain or wicked thoughts sinful? This is a nice question in casuistry, and should not be answered inconsiderately. It is said in Scripture, “The thought of foolishness is sin;” but by thought in this place we should probably understand “intention.” The wise man would teach that sin may be committed in the mind without any external act — a doctrine abundantly taught in other parts of Holy Writ. Or we may understand it to mean that when thoughts of evil are entertained and cherished in the mind, there is sin. But as our thoughts are often entirely involuntary, arising from we know not what causes, it cannot be that every conception of a thing wrong is itself sinful. If I conceive of another person stealing or murdering or committing adultery, if my mind abhors the deed the mind is not thereby polluted. Thoughts may not in themselves be sinful, and yet they may become so if they fill and occupy the mind to the exclusion of better thoughts. Ideas of present scenes and passing transactions are not in themselves sinful, because necessary and often required by the duties which we have to perform; but if the current of these thoughts is so continuous that they leave no room for spiritual meditations, they become sinful by their excess.
Again, as every Christian has set times for prayer and other devotional exercises, if the mind on such occasions wanders oflP from the contemplation of those objects which should occupy it, such forgetfulness of God’s presence and vain wandering of the thoughts are evidently sinful. And here is an arena on which many a severe conflict has been undergone, and where, alas! many overthrows have been experienced by the sincere worshipper of God. How our perfectionists dispose of this matter, and what their professed experience is, I know not. I suppose, however, that they are, at best, no more exempt from wandering thoughts than other Christians; and if so, they must practice a double hypocrisy — first, in peisuading themselves that there is no sin in all this; and secondly, in denying or concealing from others their real experience on this subject. But is it not true that from the very laws of association of ideas there will often be an involuntary wandering of the thoughts? This is admitted; and it is conceded also that it may be impossible in all cases to determine with precision which of our straying thoughts contracts guilt, and how much blame attaches to us when our thoughts suddenly start aside from the mark like a deceitful bow. There are, however, some plain principles which sound casuistry can establish. If when the thoughts thus start aside they are not immediately recalled, then there is sin, for the mind has this power over its thoughts, and when it is not exercised it argues negligence or something worse. Again, if this deviation of our thoughts would have been prevented by a solemn sense of the divine presence and omniscience, then it is sinful, for such impressions should accompany us to the throne of grace. And finally, if the true reason of these erratic trains of thought at such seasons is owing to a secret aversion to spiritual things and a preference at the moment to some carnal or selfish indulgence, then, indeed, there is not only sin, but sin of enormous guilt. It is the direct acting of enmity against God. There are many, it is to be feared, who take little or no account of their thoughts, and who, if they run through the external round of duties, feel satisfied. Multitudes are willing to be religious and even punctilious in duty, if no demand is made upon them for fixedness of attention and fervency and elevation of affection. The carnal mind hates nothing so much as a spiritual approach to God, and the remainders of this enmity in the pious are the very “law in their members which wars against the law of the mind.” This is the very core of their inbred sin, from which all evil thoughts proceed, on account of which they need to be humbled in the dust every day that they live. There is much reason to fear, however, that many who appear to be serious Christians are not at all in the habit of watching their thoughts and ascertaining the evil that is in them. I knew a person nearly half a century ago who, being greatly troubled with wandering thoughts in times of devotion, was solicitous to know whether any other person was troubled in the same way and to the same degree with such swarms of vain thoughts. He carefully wrote down what he experienced in this way, and then took it to two serious professors of whose piety he had a good opinion, and without intimating that it was his own experience, inquired whether they were acquainted with anything like this. They both acknowledged that they were often interrupted with wandering thoughts in prayer, but in the degree described in the paper they were not, and could not believe that any real Christian was. There may be, and no doubt is, a constitutional difference among men in regard to this matter. In some minds the links of association are so strong that when a particular idea is suggested the whole train must come along, and thus the object previously before the mind is lost sight of, and will not be recovered without a resolute effort.
An old writer says, ‘’’ What busy flies were to the sacrifices on the altar, such are vain thoughts to our holy services; their continued buzzing disturbs the mind and distracts its devotion.” St. Bernard complained much of these crowds of vain thoughts. He said, “Introeunt et exeunt” — they pass and repass, come in and go out, and will not be controlled. “Amovere volo, nee valeo” — I would fain remove them, but cannot. This is in perfect accordance with Paul’s experience: “When I would do good, evil is present with me.” And
Chrysostom says that “nothing is more dreadful to the godly than sin. This is death — this is heU”
Therefore, though nothing amiss be discerned by man, yet is he afflicted, deey)ly afflicted, on account of his rebellious thoughts, which, being in the secret closet of the heart, can only appear unto God.
The old writer before mentioned introduces a struggling soul mourning on this account: “Oh the perplexing trouble of my distracting thoughts! How do they continually disturb the quiet of my mind and make my holy duties become a weariness of my soul! They cool the heart, they damp the vigour, they deaden the comfort of my devotions. Even when I pray God to forgive my sins, I then sin whilst I am praying for forgiveness; yea, whether it be in the church or in the closet, so frequently and so violently do these thoughts withdraw my heart from God’s service that I cannot have confidence he hears my suit, because I know by experience I do not hear myself; surely therefore God must needs be far oif from my prayer whilst my heart is so far out of his presence, hurried away with a crowd of vain imaginations.” To which he applies the following consolations:
“1. These vain thoughts, being thy burden, shall not be thy ruin; and though they do take from the sweetness, they shall not take from the sincerity of thy devotions.
“2. It is no little glory which we give to God in the acknowledgment of his omnipresence and omniscience that we acknowledge him to be privy to the first risings of our most inward thous-hts.
“3. It is much the experience of God’s children, even the devoutest saints, that their thoughts of God and of Christ, of heaven and holiness, are very unsteady and fleeting. Like the sight of a star through an optic glass held by a palsied hand, such is our view of divine objects.
“4. Know thou hast the gracious mediation of an all-sufficient Saviour to supply thy defects and procure an acceptance of thy sincere though imperfect devotions.
“5. As thou hast the gracious mediation of an all-sufficient Saviour to supply thy defects, so hast thou the strengthening power of his Holy Spirit to help thy infirmities; which strength is made perfect in weakness. When thou art emptied it shall fill thee; when thou art stumbled, it shall raise thee. The experience of God’s saints will tell thee that they have long languished under this cross of vain thoughts, yet after long conflict have obtained a joyful conquest, and from mourning doves have become mounting eagles.”
The conflict with vain and wandering thoughts is common to all Christians, and is the subject of their frequent and deep lamentations; but there are other conflicts which seem to be peculiar to some of God’s children, or are experienced in a much greater degree by some than others. These arise from horribly wicked thoughts, blasphemous, atheistical or abominably impure, which are injected with a power which the soul cannot resist, and sometimes continue to rise in such thick succession that the mind can scarcely be said to be ever entirely free from them. I have known persons of consistent piety and sound intellect who have been infested with the continual incursion of such thoughts for weeks and months together, so that they had no rest during their waking hours, and even their sleep was disturbed with frightful dreams; and whilst thus harassed they had no composure to attend on religious duties, but when they attempted to pray, Satan was present with his terrific suggestions, and when they presented themselves with God’s people in his house they found no comfort there, for the thought was continually introduced into their minds that there was no truth in the Bible or any of its doctrines. And it is wonderful what new and unthought-of forms of blasphemy and infidelity do in such cases arise, so that the ideas which occupy their minds are often inexpressible, and indeed not fit to be expressed in words. These may emphatically be called “the fiery darts of the wicked one.” They may be compared to balls or brands of fire cast into a house full of combustibles. The object of the enemy by such assaults is to perplex and harass the child of God and to drive him to despair; and as many who are thus tempted are ignorant of Satan’s devices and of the “depths” of his subtlety, and charge upon themselves the fault of all these wicked thoughts, the effect aimed at does actually take place. The tempted, harassed soul is not only distressed above measure, but for a season is actually cast down to the borders of despair. We know of no affliction in this life which is more intolerable than such a state of temptation when continued long. It no doubt is true that there are certain states of the physical system which favour the effect of these temptations, but this does not prove that these thoughts do not proceed from Satan.’ This arch-fiend is deeply versed in the physiology of human nature, and wherever he discovers a weak point there he makes his assault.
The melancholic, and persons wasted and weakened with excessive grief, are peculiarly susceptible of injury from such temptations, as is that class of doubting, mourning Christians who are for ever disposed to look on the dark side of the picture, and who are wont “to write bitter things against themselves.” On uninstructed minds the effect often is to induce the belief that they have sinned the sin unto death by blaspheming the Holy Ghost, or that they have sinned beyond the reach of mercy, and that God has abandoned them to be a prey to sin and Satan. But it is not upon ignorant, weak and diseased persons only that these furious assaults are made; such a m-an as Luther was in frequent conflicts of this kind, and he was so persuaded that these were the temptations of the devil that he speaks of his presence with as much confidence as if he had seen him by his side.
A friend of the writer who is yet alive was for months so harassed by these fiery darts of the wicked one that I never saw any human being in a more pitiable condition of extreme suffering; and although there was no intermission during his waking hours, there were seasons when these blaspheincuis suggestions were injected with peculiar and terrifying violence Knowing this person to be discreet as well as pious, I requested by letter some account of this dreadful state of mind, if there was a freedom to make the communication. In answer I received recently a letter, from which the following is an extract:
“I feel a singular reluctance to speak of my religious experience. I have felt that my case was a very remarkable one. I have thought, at times, that no one could recount a similar experience. It has appeared to me so uncommon that I have refrained from disclosing the peculiar exercises of my mind to the most intimate friend. I know not that I ever opened to you my case, with the exception of that distressing point to which you refer, and even then I think I was not very particular. That was a season far more distressing than any I ever experienced: ‘I well remember mine afflictions and my misery, the wormwood and the gall.’ My deliverance from it was an unspeakable mercy. I have no doubt that the state of my health had some connection with the mental sufferings I then endured. My constitution, which had always been feeble, had given to my disposition a proneness to melancholy, and in my bereaved and desolate state I was peculiarly susceptible of gloomy impressions. My nervous system was deeply affected. Sleep at one time forsook my pillow for successive nights. It was under these circumstances that I sank into the darkness and distress which you witnessed. In all this there was nothing very remarkable. I think very many can record a similar experience. It was not the fact that in a feeble state of health I was dark and comfortless in spirit that has so much tried me, but the peculiarity of my case seemed to consist in the nature of my spiritual conflicts.
“You may, perhaps, recollect that I stated to you that my chief distress arose from blasphemous suggestions — unnatural, monstrous and horrid — whic;h seemed to fill my mind and hurry away my thoughts with a force as irresistible as a whirlwind. I strove against them, I prayed against them, but it was all in vain. The more I strove the mor€ they prevailed. The very effort to banish them appeared to detain them. My soul all this while was wrapped in midnight darkness and tossed like the ocean in a storm. It seemed to me as if I was delivered over to the powers of darkness, and that to aggravate my wretchedness some strange and awfully impious association would be suggested by almost every object that met my eye. You ask me to describe my deliverance. It was gradual. A return of domestic comforts, a restoration of health and an occupation OF THE MIND WITH DUTY were the means which God was pleased to bless to the removal of this distressing experience.
“For twelve or thirteen years I have had no return of this state of mind, except to a partial extent, yet I have at times been greatly harassed with these fiery darts of the wicked one, which I can truly say are my sorest affliction. I have always remarked that these painful exercises of mind have attended seasons of special examination and prayer. When I have thought most of my obligation to God, and endeavoured to meditate most on divine things, then it has been that my mind has suffered most from the intrusion of thoughts at which my soul is filled with anguish, and from which I desire deliverance more than from death. This fact is mysterious to me. I cannot but think I love God. I am sure I do desire an entire consecration to Christ. It is my daily prayer to attain holiness. I esteem the way of salvation glorious, and justification through the alone righteousness of Christ is a precious doctrine. But did ever any Christian experience such trials? is a question which I am ready often to ask. I know of no uninspired writer that has come nearer a description of what I have experienced than John Bunyan and John Newton. The hymn of the latter, commencing with ‘I asked the Lord that I might grow, etc., contains many thoughts remarkably accordant with my experience.
“You see I have nothing to relate that is instructive or cheering, and yet I sometimes feel thankful for the terrible conflicts which I endure, for there is nothing which so constantly drives me to a throne of grace — nothing that strips me so entirely of self-dependence and creates within me such longing after holiness. I am much inclined to think that Satan i-s far less dangerous when he comes as * a roaring lion’ and frightens the soul with his horrid blasphemies than when ’ he transforms himself into an angel of light,’ and seduces our affections gradually and secretly away from God and attaches them sinfully to the world.
“P. S. The most discouraging fact in all my experience has been what I have already alluded to — the rushing in of a tide of unutterably impious thoughts or imaginations at a time when T have sought the most elevated and glorious views of God, breaking up my peace and comfort when I have tried to fix my mind most intently on spiritual objects. Is the onset of the enemy to drive one from a close communion with God? or is it to be traced to a law of association recalling past experiences?
“If I had more confidence in my religious experience, 1 think I could suggest many thoughts that might be useful to Christians under temptation, and especially when suffering under certain physical disorders. One thing I am free to say — USEFUL OCCUPATION is essential to the restoration and peace of some minds.”
Many other eminent servants of God have experienced in various forms the same conflicts with the great adversary; and when we describe these temptations as not unfrequent in the experience of the children of God, we do not speak without authority. Paul says: “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of the world, against spiritual wickedness in high places.” From this passage it is evident that our spiritual foes are numerous and powerful, and that the believer’s conflict with them is vio]<^iit: it is a “wrestling” or a contention which requires them to put forth all their strength and to exercise all their skill. Therefore it was that the apostle, who was himself engaged in this conflict, urges it upon Christians to put on the panoply of God. Against such enemies armour, offensive and defensive, is requisite. And blessed be God there is a magazine from which such armour may be drawn. Hear Paul’s enumeration of the several parts of this panoply: “The girdle of truth, the breastplate of righteousness, sandals of gospel peace, the shield of faith” (this he places highest, as being an indispensable defence against “the fiery darts of the wicked”), “the helmet of salvation,” “the sword of the Spirit, which is the word of God.” To all which must be added prayer and watchfulness. As one of God’s methods of comforting and strengthening his mourning children is by good books, I will embrace this opportunity of recommending to those engaged in the spiritual warfare Gurnall’s “Christian Armour.” In such cases there is almost a necessity of referring to old authors, for, somehow or other, our modern sermons and tracts touch but seldom on these things which filled so many of the pages of our fathers. The sf’ul struggling with the intrusion of wicked thoughts may be supposed to express its feelings in language like the following: “O my wretchedly wicked heart, which is the fountain from which proceed such streams of abominable thoughts! Sure if I had ever been washed in the fountain of Christ’s blood, or at all purified by his Spirit, so foul a corruption could never cleave unto my soul. Woe is me! for so far am I from being a holy temple of the Lord, my heart rather seems to be the cage of every unclean bird, and even a den of devils. The flames of hell seem to flash in my face, and the amazing terrors of cursed blasphemies torture ray soul and wound my conscience even unto death. I would rather choose to die ten thousand deaths than undergo the fears and frights and bitter pangs of my amazing thoughts and dreadful imaginations. In every place, in every action, in the church and in the closet, in my meditations and in my prayers, these abominable and tormenting thoughts follow and harass me, so that I loathe myself and am a burden to myself. ‘Oh wretched man that I am! who shall deliver me from the body of this death?’ Alas, I perish! Whilst ashamed to speak what I abhor to think, I must needs despair of a cure, not knowing how to lay open my sore.”
To a complaint of this kind the pious Robert Mossom addresses the following grounds of consolation:
“1. The 1 orrid blasphemies which affright thy soul, though they are thy thoughts, yet are they Satan’s suggestions; and not having the consent of thy will, they bring no guilt upon thy conscience. It is agreeable to the truth of God’s word and the judgment of all divines, ancient and modern, that where the will yields no consent there the soul may suffer temptation, but act no sin. Again, ‘The importunity and frequency of these suggestions which weary the soul, resisting, shall bring a greater crown of glory in its overcoming.’ True it is that ’ he that is born of God keepeth himself, and that wicked one toucheth him not.’ But how toucheth him not? Is it meant of wicked temptations? No, sure, but of wilful transgressions. He toucheth him not so as to leave the impress of sin and guilt upon the soul. It is no sin to be tempted, for Christ our Lord and Saviour, was tempted, ‘but without sin.’ To admit the temptation with allowance or delight, that is sin.
“2. That these foul and frightful suggestions have not the consent of thy will appears by this, that thou hast a loathing and abhorring of them; which speak the greatest aversion, and so is far from a consenting of the will. What is forcibly cast into the mind cannot be said to be received with our consent. It is out of our power to prevent Satan from suggesting evil thoughts. These arise not from thy own corrupt nature: they are bleats laid at thy door, not thine own lawful children. These are the buffetings of Satan. Paul had ‘a messenger of Satan to buffet him,’ which was as a ’ thorn in his flesh,’ constantly pricking and keeping him uneasy, and tempting him to impatience; and he prayed earnestly arid repeatedly to be delivered from this cross, but his request was not granted; yet he received an answer more gracious and beneficial than the removal of the thorn would have been; for God said unto him, ‘My grace is sufficient for thee.’”
The heart assailed by Satan is like a city besieged, within which there lie concealed many traitors, who, as far as they dare, will give encouragement and aid to the enemy without. And ihia creates the chief difficulty in the case of many temptations; for although there is not a full consent or a prevailing willingness, yet there is something which too much concurs with the temptation, except in shocking blasphemies which fill the soul with terror. The soul afflicted with these temptations is apt to think its case singular. It is ready to exclaim, “Never were any of God’s children in this condition. It must be some strange corruption which induces the enemy thus to assault me, and some awful displeasure of God toward me which makes him permit such a temptation.” To which it may be replied, “Afflictions of this kind are no new thing, and that with the real children of God. Such cases are not uncommon in every age, and occur in the pastoral experience of eVery faithful minister. Some persons have for years been so afflicted with these temptations that they have pined away and have been brought near the gates of death; and these, too, persons of no ordinary piety.” Take, then, the following directions:
1. Learn to discriminate between the temptations and the sin of temptation.
2. Examine with care what transgressions may have occasioned this sore affliction.
3. Humble yourself before God with fasting and prayer, and supplicate the throne of grace to obtain the mercy of God through the merits of thy Saviour for the full and free pardon of whatever sin has occasioned these temptations, beseeching
God to rebuke Satan; and then make an unreserved resignation of thyself into the hands of Jesus, the Great Shepherd of the flock, that he may keep thee as a tender Iamb from the paw and teeth of the roaring lion.
4. If still these thoughts intrude, turn thy mind quickly away from them; they are most effectually subdued by neglect.
5. “O thou afflicted, tossed with tempests and not comforted,” do as children with their parents when they see anything frightful: they eling closer and hold fastei So do thou with thy God and Saviour. Satan’s aim is to drive thee from God into some desperate conclusions or into some ruinous act; but thou mayest disappoint this subtle adversary by running to Christ as thy refuge, and cleaving to him with humble, believing confidence; and when Satan sees this he will soon (lease from the violence of his temptations. And when the devil hath left thee, angels will come and minister unto thee, especially the angel of the covenant, Christ Jesus. He shall rejoice thy soul with the quickening graces and cheering comforts of his Spirit.