SATAN’S DEVICES.
2 COR. ii. 11.
_We are not ignorant of his devices._
1. 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,
(altho’ 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 heart 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. Altho’ 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 tho’ 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 thanks_; knowing _this is the will of God
concerning_ us _in Christ Jesus_.
3. We expect to be _made perfect in love_, in that love 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 the Father thro’ 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. 1. 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 have 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 deeper 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 imagine he beholds _you_ with approbation? God is
holy: You are unholy. What communion hath 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 high
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 can this be,
until you are brought nearer to God, until you bear more resemblance
to him?” Thus will he 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 which
is laid, even 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 we feel in our
souls, with the fullness 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 I 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 in vain. 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 fixt on him who hath borne all your sins, he will bring you
again under that _fear of death_, whereby you was so long _subject unto
bondage_: and by this means impair, if not wholly destroy, your peace
as well as joy in the Lord.
5. But his master-piece of subtility 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 only 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 knees_. Consequently,
whatever damps our joy in the Lord, proportionally obstructs our
holiness. And therefore so far as Satan shakes our joy, he hinders our
holiness also.
7. *The same effect will ensue, 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 tranquility of spirit, the evenness
of a mind stayed upon God; a calm repose in the blood of Jesus. And
without this, it is scarce possibly 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 up 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 either 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 sinner, it is impossible
that I should love God. _We love him, because he first loved us_; 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, either
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. Seeing it does not affect any one Christian
temper, any single grace or fruit of the spirit, but so far as it
succeeds, tears up the very root of the whole work of God.
9. *No marvel therefore, that the ruler of the darkness of this world,
should here put forth all his strength. And so we find by experience.
For it is far easier to conceive than it is to express the unspeakable
violence, wherewith this temptation is frequently urged on them,
who hunger and thirst after righteousness. When they see 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 be renewed: there is many times no spirit left in them; they could
almost cry out, with God this is impossible. They are ready to give up
both faith and hope, to cast away that very confidence, whereby they
are to overcome all things, through Christ strengthning them; whereby,
_after_ they _have done the will of God_, they are to _receive the
promise_.
10. And if they _hold fast the beginning of their confidence stedfast
unto the end_, they shall undoubtedly receive the promise of God,
reaching through both time and eternity. But here is another snare
laid for our feet. While we earnestly pant for that part of the promise
which is to be accomplished here, _for the glorious liberty of the
children of God_, we may be led unawares, from the consideration of
the glory which shall be revealed. Our eye may be insensibly turned
aside from that _crown which the righteous Judge_ hath promised to
_give at that day, to all that love his appearing_: and we may be drawn
away from the view of that incorruptible inheritance which is reserved
in heaven for us. But this also would be a loss to our souls, and an
obstruction to our holiness. For to walk in the continual sight of
our goal, is a needful help in our running the race that is set before
us. This it was, the having _respect unto the recompence of reward_,
which of old time encouraged _Moses_, rather _to suffer affliction with
the people of God, than to enjoy the pleasures of sin for a season:
esteeming the reproach of Christ, greater riches than the treasures
of Egypt_. Nay it is expresly said of a greater than him, that _for
the joy that was set before him, he endured the cross and despised
the shame_, till he _sat down at the right hand of the throne of God_.
Whence we may easily infer, how much more needful for us, is the view
of that joy set before us, that we may endure whatever cross the wisdom
of God lays upon us, and press on thro’ holiness to glory.
11. But while we are reaching to this, as well as to that glorious
liberty which is preparatory to it, we may be in danger of falling into
another snare of the devil, wherein he labours to intangle the children
of God. We may take too much _thought for to-morrow_, so as to neglect
the improvement of to-day. We may so expect _perfect love_, as not to
use that, which is already _shed abroad in our hearts_. There have not
been wanting instances of those, who have greatly suffered hereby. They
were so taken up with what they were to receive hereafter, as utterly
to neglect what they had already received. In expectation of having
five talents more, they buried their one talent in the earth. At least
they did not improve it as they might have done, to the glory of God
and the good of their own souls.
12. Thus does the subtle adversary of God and man, endeavour to make
void the counsel of God, by dividing the gospel against itself, and
making one part of it overthrow the other: while the first work of God
in the soul is destroyed by the expectation of his perfect work. We
have seen several of the ways wherein he attempts this, by cutting off,
as it were, the springs of holiness. But this he likewise does more
directly, by making that blessed hope an occasion of unholy tempers.
13. Thus, whenever our heart is eagerly athirst for all the great and
precious promises, when we pant after the fulness of God, as the hart
after the water-brook, when our soul breaketh out in fervent desire,
“Why are his chariot-wheels so long a coming?” He will not neglect
the opportunity, of tempting us to murmur against God. He will use
all his wisdom and all his strength, if haply in an unguarded hour,
we may be influenced to repine at our Lord, for thus delaying his
coming. At least, he will labour to excite some degree of fretfulness
or impatience: and perhaps of envy at those, whom we believe to have
already attained the prize of our high calling. He well knows, that
by giving way to any of these tempers, we are pulling down the very
thing we would build up. By _thus_ following after perfect holiness,
we become more unholy than before. Yea, there is great danger that
our last state should be worse than the first: like them of whom the
apostle speaks, in those dreadful words, _It had been better they had
never known the way of righteousness, than after they had known it, to
turn back from the holy commandment delivered to them_.
14. *And from hence he hopes to reap another advantage, even to
bring up an evil report of the good way. He is sensible, how few are
able to distinguish (and too many are not willing so to do) between
the accidental abuse and the natural tendency of a doctrine. These
therefore, will he continually blend together, with regard to the
doctrine of Christian perfection: in order to prejudice the minds of
unwary men against the glorious promises of God. And how frequently,
how generally, I had almost said, how universally has he prevailed
herein? For who is there that observes any of these accidental ill
effects of this doctrine, and does not immediately conclude, this is
its natural tendency? And does not readily cry out, “See, these are
the fruits (meaning the natural, necessary fruits) of such doctrine!”
Not so. They are fruits which may accidentally spring from the abuse
of a great and precious truth. But the abuse of this, or any other
scriptural doctrine, does by no means destroy its use. Neither can the
unfaithfulness of man, perverting his right way, _make the promise of
God of no effect_. No: let God be true and every man a liar. The word
of the Lord it shall stand. _Faithful is he that hath promised: he also
will do it._ Let not us then be _removed from the hope of the gospel_.
Rather let us observe, which was the second thing proposed, 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.
II. 1. And, first, does Satan endeavour to damp your joy in the Lord,
by the consideration of your sinfulness, added to this, that without
entire, universal _holiness no man can see the Lord_? You may cast back
this dart upon his own head, while through the grace of God, the more
you feel of your own vileness, the more you rejoice in confident hope,
that all this shall be done away. While you hold fast this hope, every
evil temper you feel, though you hate it with a perfect hatred, may be
a means, not of lessening your humble joy, but rather of increasing it.
“This and this, may you say, shall likewise perish from the presence
of the Lord. Like as the wax melteth at the fire, so shall this melt
away before his face.” By this means the greater that change is, which
remains to be wrought in your soul, the more may you triumph in the
Lord and rejoice in the God of your salvation: who hath done so great
things for you already, and will do so much greater things than these.
2. Secondly, the more vehemently he assaults your peace with that
suggestion, “God is holy, you are unholy. You are immensely distant
from that holiness, without which you cannot see God: how then can you
be in the favour of God? How can you fancy you are justified?” Take the
more earnest heed to hold fast, that, _Not by works of righteousness
which I have done_. I am _found in him_: I am _accepted in the beloved;
not having my own righteousness_ (as the cause either in whole or in
part of our justification before God) _but that which is by faith in
Christ, the righteousness which is of God by faith_. O bind this about
your neck: write it upon the table of thy heart. Wear it as a bracelet
upon thy arm, as frontlets between thine eyes: I am _justified freely
by his grace, through the redemption that is in Jesus Christ_. Value
and esteem more and more that precious truth, _By grace we are saved
through faith_. Admire more and more the free grace of God, in so
loving the world as to give _his only Son, that whosoever believeth on
him might not perish but have everlasting life_. So shall the sense of
the sinfulness you feel on the one hand, and of the holiness you expect
on the other, both contribute to establish your peace and to make it
flow as a river. So shall that peace flow on with an even stream, in
spite of all those mountains of ungodliness, which shall become a plain
in the day when the Lord cometh, to take full possession of your heart.
Neither will sickness or pain, or the approach of death, occasion
any doubt or fear. You know a day, an hour, a moment with God is as
a thousand years. He cannot be streightened for time, wherein to work
whatever remains to be done in your soul. And God’s time is always
the best time. Therefore be thou _careful for nothing_. Only _make_
thy _request known unto him_, and that not with doubt or fear, but
_thanksgiving_: as being previously assured, he cannot ♦withhold from
thee any manner of thing that is good.
3. Thirdly, the more you are tempted to give up your shield, to cast
away your faith, your confidence in his love, so much the more take
heed that you hold fast that, whereunto you have attained. So much
the more labour to _stir up the gift of God which is in you_. Never
let that slip, I have _an advocate with the Father, Jesus Christ the
righteous_: and _the life I now live, I live by faith in the Son of God,
who loved me and gave himself for me_. Be this thy glory and crown of
rejoicing. And see that no one take thy crown. Hold that fast, _I know
that my Redeemer liveth, and shall stand at the latter day upon the
earth_. And I now _have redemption in his blood, even the forgiveness
of sins_. Thus, being filled with all peace and joy in believing, press
on in the peace and joy of faith to the renewal of thy whole soul,
in the image of him that created thee. Mean while cry continually to
God, that thou mayst see that prize of thy high calling, not as Satan
represents it, in a horrid dreadful shape, but in its genuine native
beauty: not as something that _must_ be, or thou wilt go to hell, but
as what _may_ be, to lead thee to heaven. Look upon it as the most
_desirable_ gift, which is in all the stores of the rich mercies of God.
Beholding it in the true point of light, thou wilt hunger after it more
and more: thy whole soul will be athirst for God, and for this glorious
conformity to his likeness. And having received a good hope of this,
and strong consolation through grace, thou wilt no more be weary or
faint in this mind, but wilt follow on till thou attainest.
4. *In the same power of faith, press on to glory. Indeed this is
the same prospect still. God hath joined from the beginning pardon,
holiness, heaven. And why should man put them asunder? O beware of this.
Let not one link of the golden chain be broken. God for Christ’s sake
hath forgiven me. He is now renewing me in his own image. Shortly he
will make me meet for himself, and take me to stand before his face.
I whom he hath justified thro’ the blood of his Son, being throughly
sanctified by his Spirit, shall quickly ascend to the _New Jerusalem,
the city of the living God_. Yet a little while and I shall _come to
the general assembly and church of the first-born, and to God the judge
of all, and to Jesus the mediator of the new covenant_. How soon will
these shadows flee away, and the day of eternity dawn upon me! How
soon shall I drink of _the river of the water of life, going out of the
throne of God and of the Lamb? There all his servants shall praise him
and shall see his face, and his name shall be upon their foreheads. And
no night shall be there; and they have no need of a candle or the light
of the sun. For the Lord God enlighteneth them, and they shall reign
for ever and ever._
5. And if you thus _taste of the good word and of the powers of the
world to come_, you will not murmur against God, because you are not
yet _meet for the inheritance of the saints in light_. Instead of
repining at your not being wholly delivered, you will praise God for
thus far delivering you. You will magnify God for what he hath done,
and take it as an earnest of what he will do. You will not fret against
him, because you are not yet renewed, but bless him because you shall
be; and because _now is your salvation_ from all sin, _nearer than when
you_ first _believed_. Instead of uselessly tormenting yourself because
the time is not fully come, you will calmly and quietly wait for it,
knowing that it _will come and will not tarry_. You may therefore the
more chearfully endure as yet, the burden of sin that still remains in
you, because it will not always remain. Yet a little while and it shall
be clean gone. Only _tarry thou the Lord’s leisure: be strong, and he
shall comfort thy heart, and put thou thy trust in the Lord_.
6. And if you see any who appear (so far as man can judge, but God
alone searcheth the hearts) to be already partakers of their hope,
already _made perfect in love_: far from envying the grace of God in
them, let it rejoice and comfort your heart. Glorify God for their
sake. _If one member is honoured_, shall not _all the members rejoice
with it_? Instead of jealousy or evil surmising concerning them,
praise God for the consolation. Rejoice in having a fresh proof of the
faithfulness of God in fulfilling all his promises. And stir yourself
up the more, to _apprehend that for which you also are apprehended of
Christ Jesus_.
♦6. *In order to this, redeem the time, improve the present moment.
Buy up every opportunity of growing in grace, or of doing good. Let
not the thought of receiving more grace to-morrow, make you negligent
of to-day. You have one talent now. If you expect five more, so much
the rather improve that you have. And the more you expect to receive
hereafter, the more labour for God now. Sufficient for the day is the
grace thereof. God is now pouring his benefits upon you. Now approve
yourself a faithful steward, of the present grace of God. Whatever
may be to-morrow, give all diligence to-day, to _add to your faith,
courage, temperance, patience, brotherly kindness and the fear of God_,
’till you attain that pure and perfect love. Let _these things be_ now
_in you and abound_. Be not now slothful or unfruitful. So shall an
entrance be ministred _into the everlasting kingdom of our Lord Jesus
Christ_.
7. Lastly, If in time past you have abused this blessed hope of being
holy as he is holy, yet do not therefore cast it away. Let the abuse
cease, the use remain. Use it now to the more abundant glory of God
and profit of your own soul. In stedfast faith, in calm tranquillity of
spirit, in full assurance of hope, rejoicing evermore for what God hath
done, _press_ ye _on unto perfection_. Daily growing in the knowledge
of our Lord Jesus Christ, and going on from strength to strength,
in resignation, in patience, in humble thankfulness for what ye have
attained, and for what ye shall, run the race set before you, _looking
unto Jesus_, ’till through perfect love ye enter into his glory!