[Nov. 24th, 1861.]
I. There is such a thing.
That the Scriptures speak of such a being as Satan, and attribute a certain influence to him is certain. This is not to be understood as a figurative mode of speaking of the principle of evil in the world and in the hearts of men, nor is it an accommodation to Jewish notions and forms of opinion.
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Because of the principle that we must understand the Scriptures according to their historical sense.
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Because the rule of interpretation which gets rid of the doctrine of Satan and his influence, if carried out, would blot all the peculiar doctrines of the Scripture from the Bible. It has been so applied, to explain away the doctrines of sacrifice, justification, heaven and hell.
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Because the attributes and acts of a personal being are so ascribed to Satan as to render it certain that the sacred penman did believe him to be a personal being.
II. What the Scriptures teach concerning the sphere of his power.
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They ascribe to him great power and authority over other fallen spirits.
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They ascribe to him power in the world and over the world. He is the god of the world. This means, a. that he controls the men of the world. b. That the aims, ends and agency of the world tend to the promotion of his kingdom. c. That this service and subjection, although unintentional and ignorantly rendered, are of the nature of homage. Paul thus teaches that idolaters are worshippers of demons. The things which they sacrifice they sacrifice to devils.
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They ascribe to him a power over the souls of men, controlling in the children of disobedience, harassing and impeding in the children of God.
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That the whole power of Satan over spirits, over the world and over the souls of men, is exerted against God and his kingdom. It is exerted in promoting evil and counteracting good. In individual men, in promoting error, in blinding the mind to the truth, in fostering unbelief, in exciting evil passions, in tempting to sin, as in the cases of Judas and Ananias; and in leading to despair.
III. As to its nature.
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The Scriptures declare it to be exceeding great. 2. It is in the highest degree subtle, as in the temptation of Eve and in the temptation of Christ. He transforms himself into an angel of light.
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It is inscrutable as to its mode, as we know not how one spirit operates on another.
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But it must be congruous to the nature of the soul. a. Because it is described as a deceiving, as a seducing, as a tempting. b. Because it can be resisted. c. Because it is never represented as lessening the guilt of his victims.
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As it is the power of a creature and of his subordinates, it is not almighty; neither is it ubiquitous. We know not the relations of spirits to space nor what limitations are placed on their activity. We only know that Satan is finite and therefore not everywhere.
IV. This power of Satan should be resisted.
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Not in our own power, but in the power of the Lord. This means a. That the power of resistance is derived from the Lord. b. That it is the Lord’s own almighty power exerted through us, as in miracles.
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The means of resistance are not our own weapons, but the armor offensive and defensive of God. a. The breast-plate of righteousness. b. The girdle of truth. c. The shield of faith. d. The helmet of salvation. e. The sword of the Spirit. All are made available and brought into exercise by incessant prayers.
V. The issue of the conflict is not uncertain.—Christ has bruised Satan under our feet. If we resist in the strength of the Lord and in the use of his armor, we shall conquer. If we do not resist, or if this resistance is in our own strength or with our own weapons, we shall perish.