The following thoughts are from my patron, St. Macarius the Great.
from Homily 26.
Question. Does Satan know all of a man’s thoughts and intentions?
Answer. If one man, by being acquainted with another, knows about him, and you, who are twenty years old, know the affairs of your neighbor, can Satan fail to know your reasonings? He has been with you from your birth. He is six thousand years old (Note: This is a very rough calculation from the LXX chronology of the Old Testament, which differs from the Hebrew). Yet I do not say that he knows what a man will do before he tempts him. The tempter tempts, but does not know whether the man will yield or not yield, till such time as the soul gives up its will into bondage.
Nor do I say that the devil knows all the thoughts and devices of the heart. Suppose there is a tree with many branches and many limbs. A man may be able to grasp two or three branches of the tree. So the soul has many branches and many limbs. There are some branches of thought and intention which Satan grasps; there are other thoughts and intentions not grasped by Satan.
In one thing the side of evil is the stronger when thoughts spring up; in another, the mans’ thought is more than conqueror, receiving succour and deliverance from God, and resisting sin. At one point the man is mastered, at another he has his will. Sometimes he comes to God with fervour, and Satan knows it, and sees that he is acting against him, and cannot restrain him.
Why? Because he has the will to cry to God; he has the natural fruits of loving God, of believing, of seeking and coming. In the outer world, the farmer tills the ground; but in spite of his tilling, he needs rains and showers from above. If no moisture comes from above, the farmer has no profit from his tilling of the ground.
So is it with the spiritual world. There are two factors to be taken into consideration. The man must cultivate with a will the ground of his heart, and labor upon it—for God requires the mans’ labor and toil and travail. But unless clouds of heaven make their appearance from above, and showers of grace, the farmer does not profit by his toil.
This is the mark of Christianity: however much a man toils, and however many righteousnesses he performs, to feel that he has done nothing, and in fasting to say, “This is not fasting,” and in praying, “This is not prayer,” and in perseverance at prayer, “I have shown no perseverance; I am only just beginning to practice and to take pains “; and even if he is righteous before God, he should say, “I am not righteous, not I; I do not take pains, but only make a beginning every day.”
He should every day have the hope and the joy and the expectation of the coming kingdom and deliverance, and to say, “If today I have not been delivered, I shall tomorrow.” As the man who plants a vine has the joy and the hope in himself, before ever he embarks upon the toil, and sketches out vineyards in his mind, and reckons up the income, when there has been no wine yet, and so enters upon the toil—for the hope and expectation make him work cheerfully, and for the time being he incurs many expenses out of pocket; and in like manner the man who builds a house, and the man who tills a field, are at much expense to themselves first, in hope of the advantage to come; so it is here.
If a man does not keep before his eyes the joy and the hope, “I shall find deliverance and life,” he cannot endure the afflictions, or the burden, and adopt the narrow way. It is the presence of hope and joy that make him labour and endure the afflictions.
But as it is not easy for a brand to escape from the fire, so neither can the soul escape out of the fire of death, except with a great deal of trouble. For the most part, Satan, under pretext of good thoughts, that “in such and such a way you can please God,” offers suggestions to the soul, and underhand seduces it to subtle and specious notions, and it does not know how to discern that it is being seduced, and thus it falls into the snare and perdition of the devil (1 Tim. iii. 7, and vi. 9).
The most deadly weapon of the combatant and champion is this: to enter into the heart and make war there upon Satan, and to hate himself and to deny his own soul, to be angry with it and rebuke it, and to resist the desires that dwell there, and grapple with his thoughts, and fight with himself.
If outwardly you keep your body from corruption and fornication, but inwardly commit adultery, to God you are an adulterer and a fornicator in your thoughts, and you have gained nothing by the virginity of your body. If there is a young woman and a young man, and he by guile wheedles her till she is corrupted, she then becomes an object of loathing to her spouse, because she has been unfaithful. So the incorporeal soul, if it holds fellowship with the serpent that lurks within, the wicked spirit, goes a-whoring from God, as it is written, “Everyone that looketh upon a woman to lust after her hath committed adultery already in his heart”(Matt v.28).
There is a fornication effected in the body, and there is a fornication of the soul, when it holds fellowship with Satan. The same soul is partner and sister either of devils, or of God and the angels; and if it commits adultery with the devil, it is unfit for the heavenly Bridegroom.