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SERMON XLII.

SATAN'S DEVICES.

"Me are not ignorant of his devices.2 Cor. ii. II.

). The devices whereby the subtle god of this world labours to destroy the children of God,—or at least to torment whom he cannot destroy, to perplex and hinder them in running the race which is set before them,-are numberless as the stars of heaven, or the sand upon the sea-shore. But it is of one of them only that I now propose to speak, (although exerted in various ways,) whereby he endeavours to divide the Gospel against itself, and by one part of it to overthrow the other.

2. The inward kingdom of heaven, which is set up in the hearts of all that repent and believe the Gospel, is no other than “righteousness, and peace, and joy in the Holy Ghost.” Every babe in Christ knows we are made partakers of these, the very hour that we believe in Jesus. But these are only the first-fruits of his Spirit; the harvest is not yet. Although these blessings are inconceivably great, yet we trust to see greater than these. We trust to love the Lord our God, not only as we do now, with a weak though sincere affection, but “ with all our heart, with all our mind, with all our soul, and with all our strength.”' We look for power to “rejoice evermore, to pray without ceasing, and in every thing to give thauks;" knowing, “this is the will of God in Christ Jesus concerning us.

3. We expect to be “ made perfect in love;" in that which casts out all painful fear, and all desire but that of glorifying him we love, and of loving and serving him more and more. We look for such an increase in the experimental knowledge and love of God our Saviour, as will enable us always" to walk in the light as he is in the light.” We believe the whole mind will be in us, “which was also in Christ Jesus ;” that

we shall love every man, so as to be ready to lay down our life for his sake; so as, by this love, to be freed from anger, and pride, and from every unkind affection. We expect to be “cleansed from all our idols,” “ from all filthiness,” whether “ of flesh or spirit;” to be “saved from all our uncleannesses,” inward or outward; to be purified “as He is pure.”

4. We trust in His promise, who cannot lie, that the time will surely come, when, in every word and work, we shall do His blessed will on earth, as it is done in heaven; when all our conversation shall be seasoned with salt, all meet to minister grace to the hearers; when, whether we eat, or drink, or whatever we do, it shall be done to the glory of God; when all our words and deeds shall be “in the name of the Lord Jesus, giving thanks unto God, even [to God] the Father, through him.”

5. Now this is the grand device of Satan, to destroy the first work of God in the soul, or at least to hinder its increase, by our expectation of that greater work. It is therefore my present design, First, To point out the several Ways whereby he endeavours this : and, Secondly, To observe how we may Retort these fiery darts of the Wicked One; how we may rise the higher, by what he intends for an occasion of our falling.

I. I. I am, First, to point out the several Ways whereby Satan endeavours to destroy the First Work of God in the Soul, or at least to hinder its increase, by our expectation of that greater work. And, 1. He endeavours to damp our Joy in the Lord, by the consideration of our own vileness, sinfulness, unworthiness; added to this, that there must be a far greater change than is yet, or we cannot see the Lord. If we knew we must remain as we are, even to the day of our death, we might possibly draw a kind of comfort, poor as it was, from that necessity. But as we know we need not remain in this state, as we are assured there is a greater change to come, and that unless sin be all done away in this life, we cannot see God in glory,—that subtle adversary often damps the joy we should otherwise feel in what we have already attained, by a perverse representation of what we have not attained, and the absolute necessity of attaining it. So that we cannot rejoice in what we have, because there is more which we liave not. We cannot rightly taste the goodness of God, who hath done so great things for us, because there are so much greater things, which, as yet, he hath not done. Likewise, the decper conviction God works in us of our present unholiness, and the more vehement desire we feel in our heart of the entire holiness he hath promised, the more are we tempted to think lightly of the present gifts of God, and to undervalue what we have already received, because of what we have not received.

2. If he can prevail thus far, if he can damp our joy, he will soon attack our Peace also. He will suggest, 'Are you fit to see God ? He is of purer eyes than to behold iniquity. How then can you flatter yourself, so as to imaginc he beholds you with approbation? God is holy: you are unholy. What communion bath light with darkness? How is it possible that you, unclean as you are, should be in a state of acceptance with God? You see indeed the mark, the prize of your bigh calling; but do you not see it is afar off? How can you presume then to think that all your sins are already blotted out? How cari this be, until you are brought nearer to God, until you bear more resemblance to him?' Thus will be endeavour not only to shake your peace, but even to overturn the very foundation of it; to bring you back, by insensible degrees, to the point from whence you set out first, even to seek for justification by works, or by your own righteousness,-to make something in you the ground of your acceptance, or, at least, necessarily previous to it.

3. Or, if we hold fast, “Other foundation can no man lay than that wbich is laid, eren Jesus Christ;” and, I am "justified freely by God's grace, through the redemption which is in Jesus; yet he will not cease to urge, ‘But the tree is known by its fruits : And have you the fruits of justification ? Is that mind in you which was in Christ Jesus ? Are you dead unto sin, and alive unto righteousness? Are you made conformable to the death of Christ, and do you know the power of his resurrection ?' And then, comparing the small fruits vre feel in our souls with the fulness of the promises, we shall be ready to conclude, Surely God hath not said that my sins are forgiven me! Surely I have not received the remission of my sins; for what lot have l among them that are sanctified?

4. More especially in the time of sickness and pain, he will press this with all his might: 'Is it not the word of Him that cannot lie, “Without holiness no man shall see the Lord?” But you are not holy; you know it well; you know holiness is the full image of God; and how far is this above, out of your sight? You cannot attain unto it. Therefore all your labour

has been iu rain. All these things you have suffered in vain. You have spent your strength for nought. You are yet in your sins, and must therefore perish at the last.' And thus, if your eye be not steadily fixed on Him who hath borne alt your sins, he will bring you again under that “fear of death,' whereby you was so long " subject unto bondage,” and, by this means, inspair, if not wholly destroy, your peace, as well as joy in the Lord.

5. But his master-piece of subtlety is still behind. Not content to strike at your peace and joy, he will carry his attempts farther yet : he will level his assault against your Righteousness also. He will endeavour to shake, yea, if it be possible, to destroy, the holiness you have already received, by your very expectation of receiving more, of attaining all the image of God.

6. The manner wherein he attempts this, may partly appear from what has been already observed. For, first, by striking at our joy in the Lord, he strikes likewise at our holiness : seeing joy in the Holy Ghost is a precious means of promoting every holy temper; a choice instrument of God, whereby he carries on much of his work in a believing soul. And it is a considerable help, not ouly to inward, but also to outward holiness. It strengthens our hands to go on in the work of faith, and in the labour of love; manfully to “ fight the good fight of faith, and to lay hold on eternal life.” It is peculiarly designed of God to be a balance both against inward and outward sufferings ; to “lift up the hands that hang down, and confirm the feeble knces.” Consequently, whatever damps our joy in the Lord, proportionably obstructs our holiness. And therefore, so far as Satan shakes our joy, he hinders our holiness also.

7. The same effect will eusue, if he can, by any means, either destroy or shake our peace. For the peace of God is another precious means of advancing the image of God in us. There is scarce a greater help to holiness than this, a continual tranquillity of spirit, the evenness of a mind stayed upon God, a calm repose in the blood of Jesus. And without this, it is scarce possible to “grow in grace," and in the vital “ knowledge of our Lord Jesus Christ.” For all fear (unless the tender, filial fear) freezes and benumbs the soul. It binds op all the springs of spiritual life, and stops all motion of the heart toward God. And doubt, as it were, bemires the soul, so that it sticks fast in the deep clay. Therefore, in the same proportion as cither of these prevail, our growth in holiness is hindered.

8. At the same time that our wise adversary endeavours to make our conviction of the necessity of perfect love an occasion of shaking our peace by doubts and fears, he endeavours to weaken, if not destroy, our Faith. Indeed these are inseparably connected, so that they must stand or fall together. So long as faith subsists, we remain in peace; our heart stands fast, while it believes in the Lord. But if we let go our faith, our filial confidence in a loving, pardoning God, our peace is at an end, the very foundation on which it stood being overthrown. And this is the only foundation of holiness, as well as of peace; consequently, whatever strikes at this, strikes at the very root of all holiness : for without this faith, without an abiding sense that Christ loved me, and gave himself for me, without a continuing conviction that God for Christ's sake is merciful to me a simmer, it is impossible that I should love God: “We love him, because he first loved is;” and in proportion to the strength and clearness of our conviction that he hath loved us, and accepted us in his Son. And unless we love God, it is not possible that we should love our neighbour as ourselves; nor, consequently, that we should have any right affections, cither toward God, or toward man. It evidently follows, that whatever weakens our faith, must, in the same degree, obstruct our holiness. And this is not only the most effectual, but also the most compendious way of destroying all holiness. Secing it does not affect any one christian temper, any single grace or fruit of the Spirit, but, so far as it succeeds, icars up the very root of the whole work of God.

9. No marvel, therefore, that the Ruler of the darkness of this world should hcre put forth all his strength. Aud so we find by experience. For it is far casier to conceive, than it is to express, the unspeakable violence wherewith this temptation is frequently urged on them who hunger and thirst after right

When they sce, in a strong and clear light, on the one hand, the desperate wickedness of their own hearts, on the other hand, the unspotted holiness to which they are called in Christ Jesus; on the one hand, the depth of their own corruption, of their total alienation from God, on the other, the height of the glory of God, that image of the Holy One, wherein they are to !re renewed; there is, many times, no spirit left in

cousness.

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