Mixed Constitution of the Church of Christ--benevolent Spirit of the
primitive Believers at Jerusalem--Anxiety of Ananias and Sapphira to
appear as zealous and liberal as others--Ananias repairs to the Apostles
to deposit the price of his Possessions--is detected in Deception and
dies--similar Deceit and Death of Sapphira--Nature and Progress of
Apostasy--peculiar Guilt of Sapphira--Agency of Satan distinctly
marked--diabolical influence ascertained--consolatory Sentiments
suggested to Christians.
"The kingdom of heaven is likened unto a man which sowed good seed in his
field: but while men slept, his enemy came and sowed tares among the
wheat, and went his way. But when the blade was sprung up, and brought
forth fruit, then appeared the tares also. So the servants of the
householder came and said unto him, Sir, didst thou not sow good seed in
thy field? from whence then hath it tares? He said unto them, An enemy
hath done this.... The field is the world; the good seed are the children
of the kingdom; but the tares are the children of the wicked one; the
enemy that sowed them is the devil."
This parable, so descriptive of the mixed constitution of the church of
Christ, from the primitive times down to the present age, is strikingly
exemplified in the history of Ananias and Sapphira. These were some of the
first tares that appeared in the apostolic field of labour; and we should
feel grateful that their names and characters are transmitted to us upon
whom the ends of the world are come, for the purpose of salutary warning.
Their singular atrocity was but a more full development of the very same
evil principles that exist in embryo in the hearts of mankind in general;
and their signal and immediate punishment, which was some deviation from
the more ordinary methods of Providence, which permits the tares and the
wheat to grow together till the harvest or "end of the world," was, under
all the circumstances, a necessary expression of divine displeasure.
During the first age of Christianity, when it was propagated by apostles
and their holy coadjutors, and when Jesus Christ, having so recently
departed from the world, had left an unusual glow of ardor and affection
in their minds, it seems natural to anticipate not only extensive success
in the establishment of Christian churches, but a peculiar purity in the
sentiments and conduct of their members. And where shall we find such
union, such fervour, such simplicity, such energy, as prevailed in that
golden age? Persecution separated them indeed, but could not dissolve
their attachment either to the cause or to each other; it could not
extinguish their ever-burning zeal. But in vain should we hope for
perfection even in the purest societies on earth. If a Judas insinuated
himself amongst the apostles during the personal residence of Christ on
earth, and under his immediate eye, it is not surprising that an Ananias
and a Sapphira intruded into the earliest and best of his churches; nor
should it prove unduly discouraging to his ministers or people at any
period, when they witness similar instances of deceit and impiety. The
more valuable the coin, the greater is the reason to apprehend its being
counterfeited; and the more excellent religion appears, and the more
highly it is esteemed, the greater will be the probable number of
hypocritical professors.
The history of these two offenders is intimately blended. Their sin and
punishment were similar; but there, were some circumstances connected with
the transaction which exhibit the guilt of Sapphira in characters of more
conspicuous enormity. While reviewing the inspired narrative, let us not
cherish the feeling of Hazael, who indignantly demanded of the prophet,
"Is thy servant a dog, that he should do this!" but, deeply aware of our
inward propensities and our moral dangers, let us unite fervent prayer
with sleepless circumspection, "lest we enter into temptation."
The church at Jerusalem possessed one peculiarity, resulting from the
remarkable exercise of a pure, exalted, disinterested benevolence. Rising
superior to every selfish interest, and, in the spirit of unbounded love
and liberality, concurring in every measure that was devised to promote
the general good; "as many as were possessors of lands or houses, sold
them, and brought the prices of the things that were sold, and laid them
down at the apostles' feet; and distribution was made to every man
according as he had need." The great proportion of converts were probably
indigent, for in no age have "the mighty and the noble" been attracted by
the unostentatious simplicity of the religion of Jesus; but some were
persons of property. They had lands and houses, with which, however, they
willingly parted to supply the necessities of their poorer
fellow-Christians. This was a generosity which could not fail of exciting
the admiration of the whole society, and of acquiring for them
considerable influence. While the apostles approved their
disinterestedness, the widows, the orphans, and the indigent of every
class, would pour their best benedictions upon their heads, and look up lo
them as the ministering angels of Providence. Too often, indeed, the
supplies of benevolence are received with a coldness which is truly
repulsive, and which bespeaks a secret conviction in the minds of the
wretched, that they have a right to expect, and that the opulent are bound
to bestow them; but these were _Christian poor_, and were influenced, we
should hope, by a gratitude which such benefactions were calculated to
inspire. At the same time, even the unthankfulness of the recipient ought
not to shut up our "bowels of compassion."
Ananias and Sapphira were anxious, amidst such fine specimens of
disinterested goodness, not to appear backward. They might be conscious
that the respectability of their situation, and the zeal of their
profession, excited expectations amongst the other disciples; and though
they were certainly under no obligation to practise this profuse charity,
they seemed unwilling to lose the opportunity of enhancing their fame: We
may justly suspect, that a long struggle was maintained between the love
of money and the love of applause. They consulted together;--they were
anxious to devise an expedient by which they might gratify their vanity,
and yet retain at least the principal part of their property. Ambition and
avarice were to be alike gratified, but they were to contrive the
concealment of their hypocrisy. With this view, they agreed upon a course
of meanness and dissimulation, which involved the most tragical
consequences. Ananias seems to have proposed, and Sapphira to have
abetted, the transaction. With her consent, which he chose to obtain, and
which might have been legally necessary, their estate was sold; and _part_
only of the purchase-money was laid at the apostles' feet, as if it were
the whole, and as if Christian charity had dictated this liberal
distribution of it.
Hypocrites, we perceive, are frequently very much influenced by example
and popular applause. How many ostentatious charities may be traced to
this polluted source! It is not to do good, to assist the needy, to
promote the cause of Jesus Christ; but to escape censure, or to purchase
renown, that men often unite in pious contributions. They will slot be
outshone by others, or submit to the dishonor of being reputed niggardly
and ungenerous. But however such persons abound in _visible_ acts of
benevolence, their charity does not resemble the subterraneous rivulet,
that revives the drooping flower, and refreshes the languishing herb,
wherever it directs its _secret_ and _silent_ course.
What a fine opportunity was afforded on this occasion to Sapphira, for
fulfilling the high but difficult duties of her situation! How would she
have immortalized her name, had she suggested proper advice to her
husband, and acted with an upright firmness herself! If, instead of
coinciding with his impious plan, she had objected to the proposal, and
warned him of the probable consequences of his dissimulation, a strong
remonstrance from so dear a relative might have produced the happiest
effect upon his mind; and had he still persisted, would at least have
vindicated her refusal. Wives are indeed required to "submit to their
husbands," but there are cases in which resistance is a virtue of the
noblest class. If, transgressing the proper bounds of civil dominion, he
attempts to lord it over her conscience, and urges, however
authoritatively, her concurrence in iniquity, she must steadfastly oppose
temptation. However painful the contest, it is honourable. It will be
owned in heaven as a war of duty and necessity.
In some cases, the woman proves the first instigator to evil, or the prime
coadjutor in mischief; but, in others, her sentiments may be sought with
advantage. A wise man will seldom engage in an affair of considerable
importance without soliciting advice, for "in the multitude of counsellors
there 5s safety;" but who so naturally expects, or who so much deserves to
be consulted, as the wife of the bosom? Her opinion is likely to be the
most disinterested and the most affectionate of any that can be obtained;
and if we could obtain a faithful history of domestic life, it would
appear that a consultation so natural and proper, has often proved the
means of guiding in perplexity and rescuing from error.
In the full confidence that their scheme had been concerted with the
utmost privacy, Ananias, after the sale of his possessions, hastened to
deposit a part of the price in the hands of the apostles. He, no doubt,
expected to be welcomed in the warmest terms of commendation. With what
astonishment and horror, therefore, must be have heard the terrible appeal
of Peter, "Why bath Satan filled thine heart to lie to the Holy Ghost, and
to keep back part of the price of the land? Whiles it remained, was it not
thine own? and after it was sold, was it not in thine own power? Why hast
thou conceived this thing in thine heart? Thou hast not lied unto men, but
unto God!" Instantaneous as the lightning of heaven, Almighty vengeance
descended upon the unhappy criminal, and withered him in a moment.
"Ananias hearing these words, fell down and gave up the ghost; and great
fear came on all them that heard these things." He was immediately buried,
and about three hours afterward, his wife, totally unacquainted with the
melancholy fate of her infatuated husband, and glowing with expectation of
sharing the praises which the assembled disciples, as she supposed, were
bestowing upon their generosity, presented herself to the apostles. Peter
immediately demanded an explicit answer to the question, whether the sum
which Ananias had subscribed were the real purchase-money of their estate?
To this she deliberately replied in the affirmative. "How is it," said
Peter, excited to holy indignation, "how is it that ye have agreed
together to tempt the Spirit of the Lord? Behold, the feet of them which
have buried thy husband are at the door, and shall carry thee out."
Immediately, to the universal astonishment and terror of all the
spectators, "she fell down at his feet and yielded up the ghost; and the
young men came in and found her dead, and carrying her forth, buried her
by her husband."
The apostle, by representing the atrocious sin of these offenders as
"lying unto God," and "tempting the Spirit of the Lord," intended to
intimate that as the ambassadors of heaven, and endowed with miraculous
powers and discernment, they who attempted to deceive them, virtually
offered an insult to that Holy Spirit that resided in them. They were his
representatives and agents, acting by his authority and under his
influence. God was present with the apostles in a manner totally different
from the mode of his manifestation to any other persons; and in attempting
to deceive them, they virtually denied the agency of the Omniscient
Spirit, in communicating to them a capacity to discern the inmost motives
of the mind.
It is not with a view to extenuate the guilt of Ananias or Sapphira, but
merely to detect character and illustrate the progress of sin, that we
suggest the probability that when they first determined upon the sale of
their estate, it might be under the impulse of a momentary benevolence,
and that the device of retaining a part of the price was a subsequent
consideration. Hypocrites are not profoundly acquainted with their own
hearts, or with all the secret operations of a spirit of self-delusion. A
sinner does not always, nor perhaps often, imagine the extreme lengths of
impiety to which one erroneous step may ultimately conduct him. If he
could be brought to see at the period of first indulgence the odious
outline, not to say the finished picture, of his _future self_, he would
start with instinctive horror, and blush with unutterable confusion.
Secret wickedness is frequently long concealed from all but the eyes of
God, by a religious deportment. It remains buried deep in the recesses of
the soul till occasion exhibits it, as the needle continues at rest till
the magnetic influence approaches. Hence the church of Christ is sometimes
astonished and alarmed by the misconduct of a character in whom, perhaps,
it had reposed the utmost confidence, or placed the warmest affection; and
which, though immediately produced by some sudden temptation, was really
the result, the natural, easy, and almost necessary result of a previous
course of secret iniquity. The train had been long preparing, but it
required some kindling touch to produce the explosion.
The progress to apostacy is, indeed, usually gradual, though rapid,
resembling the irresistible haste of persons travelling down a precipitous
path, or the descent of a heavy body towards the earth, whose velocity is
accelerated in proportion as it approaches its destination. The first
compliance with temptation is accompanied with misgivings--trembling--
restlessness--the very thought of sin is admitted with difficulty, and the
determination to practise it, is formed amidst a thousand relentings and
prickings of conscience. Still the mind lingers with the object--still the
fancy plays about the forbidden fruit, till the hand is stretched forth to
gather it--an increased appetite is superinduced, accompanied with a
diminished resolution. How many youthful persons, deterred for a time by a
religious education and sedate habits, have paused--and paused--and paused
on the brink of danger; like Cæsar ere he crossed the Rubicon; their
passions and their conscience have held a warm debate--till induced in
some fatal hour of illusion to comply, they have progressively advanced
to a state of confirmation in guilt, and have made a covenant with hell!
The character of Sapphira seems marked with even a deeper stain of guilt
than that of her husband. She had more time for reflection, and received a
salutary premonition by the question of Peter. Not to advert to the period
in which she might probably be left alone during the various transactions
of the sale of the estate, three hours elapsed between the infliction of
judgment upon Ananias, and her coming to the apostolic assembly. If her
concurrence in this base action had resulted in any degree from mistake,
from momentary illusion, or from mere persuasion, she had time to correct
her error by immediate repentance: or if she had hitherto sinned with
deliberation, it was a time in which conscience might hive been heard, and
the wretched backslider have yet been reclaimed. This was the golden
moment, the period of long-suffering and mercy, the "accepted time!"
Repentance was not yet too late--return to reason and duty was not even
now impossible--she might still have retracted her steps, though her
worthless husband had suffered for his iniquity, and had passed the
boundaries of time, the sacred enclosure, the hallowed ground where
celestial mercy dispenses her pardons. Every thing was favourable to
penitence. She was alone, and solitude has sometimes shaken the purpose of
the sinner, and opened his eyes to an awful perception of the
atrociousness of guilt. But Sapphira was "hardened through the
deceitfulness of sin." Long since she had dismissed every compunctious
feeling, and was hurried on to perdition by the fiends of avarice and
vanity, to whom she had resigned the dominion of her soul. The inquiry of
Peter, pointed and abrupt--"Tell me whether ye sold the land for so much?"
Would have startled an ordinary transgressor, and produced those
sensations of shame and confusion which a consciousness of detection is
calculated to excite--O, if she had even then trembled, confessed her
iniquity, and sought forgiveness through the blood which cleanseth from
all sin, who will affirm that she could not have obtained mercy, and
perhaps escaped both temporal and eternal punishment! But she was
obdurate. The falsehood which Ananias had _acted_, she deliberately
_affirmed_, and justice instantly dismissed her to the society of her
kindred transgressor in a state of condemnation. Here, then, we read in
characters too legible to be mistaken, that "it is a fearful thing to fall
into the hands of the living God."
If we pursue this subject, it will conduct us far beyond the sight of mere
temporal punishment. Sin not only incurs present misery, but has opened
the gates of despair, and kindled inextinguishable flames. That wrath
which must have inevitably consumed the whole of Adam's posterity, but for
the Redeemer's interposition, will rage forever against the impenitent and
the apostate. "Thine hand shall find out all thine enemies; thy right hand
shall find out those that hate thee. Thou shall make them as a fiery oven
in the time of thine anger; the Lord shall swallow them up in his wrath,
and the fire shall devour them." "Upon the wicked he shall rain snares,
fire and brimstone, and a horrible tempest; this shall be the portion of
their cup."
It is surely wonderful to holy angels, that by persevering acts of impiety
and rebellion, men should voluntarily reduce themselves to a state in
which it "had been good for them if they had never been born." Can there
be a more important gift than life, or a more valuable quality attached to
it than immortality? Yet apostates, by their degeneracy, convert this
greatest of blessings into a curse--this noblest good into an infinite
evil. "As righteousness tendeth to life, so he that pursueth evil,
pursueth it to his own death." Who can paint the horror of that moment,
when the final, the irrevocable sentence will be passed upon a guilty
race--when INFINITE LOVE will denounce INFINITE WO--when every word
proceeding from the mouth of eternal justice will prove a poisoned arrow,
struck into the destiny of transgressors--when that face which has always
illuminated the regions of glory with smiles of ineffable grace, will
gather blackness and look despair! O what a crush!--what a ruin!--what a
wreck!--How many human temples, defiled by intolerable abominations, will
in a moment fall into the gulf of perdition to supply its everlasting
fires!--What lightnings will accompany the "thunder of his power!"--What
fervid heat will melt these elements--what terror shake the lowest abyss
of hell! O, could we descend to the regions of despair, whence "the smoke
of their torment ascendeth up forever and ever;" or, transported on a
seraph's wing, rise to listen only for a single moment, to those rapturous
sounds which warble from immortal harps, and bespeak infinite
felicity--with what feelings should we return to this probationary state!
How should we be alarmed and allured--terrified and enraptured--deterred
by "sights of wo," excited by scenes of glory! but, "if we hear not Moses
and the prophets," Christ and the apostles: if "God who at sundry times,
and in divers manners spake in times past unto the fathers by the
prophets, hath in these last days spoken unto us by his Son," to no
purpose: "neither should we be persuaded though one rose from the dead."
This dreadful history ought not to excite despondency in trembling saints.
Ministerial anxieties are principally excited by a presumptuous state of
mind. It is not the timid, the diffident, the cautious, that awaken
apprehensions, but the forward, the fearless, the bold. That solicitude
which agitates the pious mind, is an effectual antidote against the evil
it dreads, while that confidence which possesses the hypocrite, prevents
the good it anticipates. The one obtains through fear, the other loses
through presumption. The one is victorious, by maintaining a constant
petty warfare with all his corruptions; the other is over-thrown through
rushing fearlessly forward, and falling into the ambuscade which Satan has
prepared for him. Hypocrisy is contriving, full of artifice, and
arrogant--sincerity is quite the reverse, aiming to be right--fearing
mistake--avoiding even trifling deviations and slight compliances--
"sitting at the feet of Jesus"--"clothed with humility,"--and in a "right
mind!"
Let us adore the grace which has hitherto prevented our falling, and
humbly depend upon it for future preservation. Conscious of our infantine
weakness, let us lean upon the arm of Omnipotence. Under the conduct of
him who directed the march of ancient Israel by the pillar of cloud by day
and of fire by night, wo may hope to be upheld, protected, and guided in
our journey to Canaan. Hail, happy hour, which shall put us in possession
of our rest! Hail, celestial morning, whose bright beams shall disperse
the shadows of death, and diffuse the splendours of immortal day upon our
inheritance!
In the account of the crime by which Ananias and Sapphira have acquired
such an awful celebrity, the agency of SATAN is distinctly marked--"Why,"
said Peter, hath _Satan_ filled thine heart?--This a subject so seldom
treated, and yet of such great importance, that it seems proper to avail
ourselves of this statement, in order to examine it with some attention,
and to suggest some consolatory reflections to the timid Christian.
The earliest mention we have of Satanic influence is at the fall. Assuming
the body of a serpent, this evil spirit attacked the first woman and
seduced her into a transgression which "brought death into the world, and
all our wo." If Satan were permitted to practise his detestable
machinations in the earthly paradise, who will presume to say that it is
improbable he may yet be able to tempt man in the wilderness? He knew the
position of human affairs, he manifested extraordinary skill in the
adaptation of the means which he employed to promote his purposes, and in
the incidental conversation, which he contrived with our first parent; and
although Christians have run into great extremes in their estimate of his
powers, he unquestionably possesses superior knowledge and capacity. His
talents like those of other wicked beings, are probably not impaired by
his fall, but even sharpened and invigorated by malignant practice. In the
aspect of this creation, and in the character of a degenerate world, we
may perceive the infernal fiend. We may see his dark hand in the strifes
of society, supplying the burning fuel to intemperate passions and
discordant societies. We may mark his detestable footsteps in the field of
death, staining provinces with blood, where human brothers are polluted
with the guilty spirit of assassination, and sacrifice to the glory of
war, the hopes of nations, the comforts of life, and the earthly existence
of infuriated millions, unprepared to enter an eternal state. In these
mighty tempests and desolating whirlwinds, we may hear the hissing breath
of his malice, and the yell of his infernal joy. If he seduced our parent
in innocency, is it incredible he should seduce her race in their
apostasy? if he were the chief agent in the _first_ of sins, is it
improbable that he should instigate other crimes peculiarly connected with
human misery and degradation?
Scripture, which we take as the "lamp to our feet, and light to our
path," represents _delusion_ as the appropriate work of the arch-fiend. It
is not for us to inquire by what means he operates upon the mind, because
we know so little of the economy of the spiritual world, of the manner in
which spirit can operate on spirit, and consequently of the nature of that
influence which superior beings are capable of exercising upon others in
this world, that we could at best only make a vague conjecture. It is
sufficient for all moral purposes to ascertain the fact, that such an
influence is possible to evil spirits, and permitted by Providence, that
it forms a part of the trial of good men in this state of existence, and
often tends to accelerate the too rapid progress of human impiety.
Satan then is possessed of great subtlety, and addicted to _wiles,
snares_, and _devices_, for the purpose of deluding mankind. He is thus
described by Christ: "He was a murderer from the beginning, and abode not
in the _truth_, because there is no _truth_ in him. When he speaketh a
_lie_, he speaketh of his own; for he is a _liar_, and the father of it."
Peter, in addressing Ananias said, "Why hath _Satan_ filled thine heart to
_lie_ to the Holy Ghost?" "We are not ignorant," says the same apostle,
"of Satan's _devices_." "If our Gospel be hid, it is hid to them that are
lost: in whom the god of this world _hath blinded the minds_ of them which
believe not, lest the light of the glorious Gospel of Christ, who is the
image of God, should shine unto them."
"I fear, lest by any means, as the serpent _beguiled_ Eve through his
subtlety, so your minds should be corrupted from the simplicity that is in
Christ." In speaking of the deceptive practices of false apostles, he thus
alludes to infernal power--"No marvel; for Satan himself is transformed
into an angel of light." And in writing to the Ephesians, Paul exhorts--"
Put on the whole armour of God, that ye may be able to stand against the
_wiles_ of the devil." Antichrist is described by a similar allusion:
"Even him, whose coming is after the working of Satan, with all power, and
signs, and _lying wonders_, and with all _deceivableness_ of
unrighteousness." "And I saw an angel come down from heaven, having the
key of the bottomless pit, and a great chain in his hand. And he laid hold
on the dragon, that old serpent, which is the devil, and Satan, and bound
him a thousand years, and cast him into the bottomless pit, and shut him
up, and set a seal upon him, that he should _deceive_ the nations no more,
till the thousand years should be fulfilled; and after that he must be
loosed a little season."
Satan doubtless attacks mankind by diversified modes of operation, and
deceives them on various occasions and by different means. In the
parabolical representations of our Lord, he is described as "_sowing
tares_ in the field," and as "coming immediately" where the _word is
sown_, "to take away the word that was sown in their hearts." This is
indeed a _figurative_ statement, but nevertheless descriptive of a fact.
The essence of the representation is _real_, though decked out in the
attractive garb of imagery, to win attention and to excite inquiry. To
suppose otherwise in this or in other cases, would be to reduce Scripture
to the standard of Tales for Children, or Arabian Nights' Entertainments.
What, then, is the truth intended to be conveyed here? It is that Satan
possesses some mode of access to the human mind, that he is peculiarly
attentive to the impression which the ministry of the word is producing,
and that he uses his utmost skill to neutralize its effect: probably, by
tempting the hearer to doubt its truth, to dispute its importance, or to
defer immediate regard to its holy requisitions. And in the human heart
there is such an ample supply of materials upon which to work--such a
tendency to evil--such depravity of spirit--such corruption of
nature--such love of the world--such enmity against God, that he soon
succeeds in erecting an edifice of delusory hope, in which the deluded
soul takes shelter from the sharp-pointed arrows of ministerial fidelity
and scriptural appeal.
"Your adversary the devil," is represented as walking "about, seeking whom
he may devour;" which intimates the _settled enmity_ of this spirit. He is
your _adversary_--at once the most malignant, most subtle, most invisible,
and often least suspected of all others. This passage describes his
_powerful superiority_; he is a _roaring lion_--remarkable for fury,
strength, and zeal. It represents his _incessant activity, secrecy, and
watchfulness_; "he _walketh about_." It proclaims his _destructive
purpose_--"to _devour_." He is not, it seems, confined to place, but fixed
in torment, and destined in all ages to suffer a perpetual aggravation of
his misery, in consequence of the increase of his guilt, and the frequent
discomfiture of his devices.
The severest contests of the Christian are with this adversary, who, being
possessed of insinuating subtlety, powerful resources, constant vigilance,
distinguished sagacity, and invisible means of operation, combined with
infernal malignity, must be acknowledged to be a most formidable foe. It
is both needless and unscriptural to assign ubiquity to Satan, but by
himself and his emissaries he undoubtedly possesses a very extensive range
in this lower world, and his favourite employment is to cherish the
rebellious principle, to perpetuate the backsliding character, and thus to
form the finished apostate. He observes with a vigilant inspection every
tree planted in the garden of the Lord, and provided there be no real
fruits of righteousness, he is not displeased at the leaves of
profession. He knows this will never prevent the decree, "Cut it down, why
cumbereth it the ground?"
Pregnant with horrors as this subject appears to be, the Scriptures supply
two most desirable sources of consolation, with the mention of which I
shall hasten to conclude it.
1. While considering the terrific facts of the existence and works of the
devil, recollect the _limitation of his agency_. If no kind of restraint
were imposed upon his efforts, if his untractable malice were allowed to
act with all its diabolical force, and were absolutely under no
restrictions, the idea of his being and of his malignity would be
unutterably appalling: but the giant foe is held in the mighty grasp of
Omnipotence. His power is only permitted to operate to a certain extent,
and under the regulations of certain laws ordained by the eternal mind. He
who says to the raging ocean, "Here shall thy proud waves be stayed,"
assigns the sphere of infernal influence, and places impassable barriers
of a moral nature to his further encroachment. Evil of every description,
and evil beings of every order, are under divine superintendence and
control. The lion is chained--the dragon cannot add one cubit to his
stature--a point to his tongue--or a drop to his venom. The serpent may
hiss, but he cannot devour.
The influence of Satan resembles every other test that Divine Wisdom sees
fit to apply to human character. It is probationary. The people of God are
put to the proof, and their principles subjected to fiery trials. But gold
will endure the furnace, and real piety will "resist the devil, and he
will flee." He could tempt the Son of God, and he can torment his
followers; but he possesses no compulsory power. His attacks can never be
successful, unless _we_ give them efficacy by our criminal negligence and
compliance.
Nor is it just to suppose, as many good people do to their inexpressible
but useless alarm, that every individual is under his constant power, or
every moment exposed to his incessant attacks. This would be to assign him
a degree of omnipresence wholly incompatible with his nature and the
economy of providence. Like other evil beings he _walketh about_. His
movements may be more rapid as a spirit, and his capacities more extended
and certainly his malignity more violent, than those of other wicked
beings; still he is hut a creature--he has his appointed sphere of
exertion--his capacities are finite--and he is observed by the unsleeping
eye of God. He may prowl around the sheepfold of Christ, but the guard is
too strong for him; and if he seize, or attempt the feeblest of the flock,
Omnipotence will ultimately rescue the prey from the hand of the terrible.
2. Let us realize with holy satisfaction the _destruction of Satanic
power_. "For this purpose the Son of God was manifested, that he might
destroy the works of the devil." The apostle John, in his Revelation,
describes "the devil" as "cast into the lake of fire and brimstone, where
the beast and the false prophet are, and shall be tormented day and night
forever and ever."
In conceiving of the destruction of this hateful dominion, we may realize
it as _certain_. Although the issue of the war between good and evil,
Christ and Belial, heaven and hell, be deferred to a distant age, it is
not doubtful or precarious. It is ever present in the eye of God, and
forms a part of that irresistible destiny which infernal power cannot
avert. There is no escape from the chains of darkness which Omnipotence
will finally rivet on; and this irreversible doom of fallen spirits is
essential to the final arrangements of that wonderful period, which will
develope "the consummation of all things."
It is the glory of the religion of Christ, that none of its promises or
plans are precarious. The hopes of Christians cannot be lost in the crush
of nature or the wreck of the world; and the condemnation of impenitent
sinners and of Satan cannot be averted by any mistake of evidence, by any
confusion, of multitude, or by any unevenness of balance in the scales of
justice in the day of judgment.
The destruction of Satan and his power may be considered as _gradual_ in
the mode of its accomplishment. The whole system of revealed truth, from
the period of the first prediction, points to this predestined end; and
the whole scheme of Providence, including the rise and fall of empires,
the work of Christ, and all the events of time through successive
generations, respects this mighty and this marvellous result--a result
connected so essentially with the glory of God, the honour of Christ, and
the felicity of a redeemed universe.
"For this purpose the Son of God was manifested that he might destroy the
works of the devil." But it was not deemed fit to do it at once, and at a
single blow; if it had, he who commanded the boisterous winds and the
raging seas, and they were still--he who expelled demons at a word, and
cured diseases by a touch--he whose creative energy restored lost limbs to
the victims of misery--who reanimated the dead and the putrifying, and
remanded their spirits from an invisible state--could have withered at a
touch the power of hell, crushed in a moment the throne of diabolical
authority, and bound the dragon himself in his eternal chain. But the
wisdom of God, which at first permitted evil to stain his moral creation,
designs to admit the reign or influence of Satan for an appointed period,
and to overturn his dominion by a gradual establishment of truth and
righteousness in the earth. The great adversary was smitten by his hand
when the first promise of salvation was given to our race; the stroke was
repeated, in successive predictions to Abraham, Isaac, and Jacob; and the
death-blow inflicted when the expiring Redeemer exclaimed on the cross,
"_It is finished_!" Still, like a dying monster, who raves amidst his
agonies, and terrifies spectators by his terrific aspect and more terrific
efforts, and destroys or mangles all who venture within the reach of his
arm, Satan still rages and raves--sometimes languishing into comparative
inaction, at other times breathing out threatening and slaughter against
the church of God--still conscious that his power is declining, and that
the whole system of providence is preparing for his final overthrow.
This overthrow will be _complete_. He will never more ascend from his
confinement, to fill the earth with plagues or the church of Christ with
terror. The "new heaven and earth wherein dwelleth righteousness," will
never be exposed to his awful revisitings--the contest will have for ever
ended--the struggle eternally ceased; and the harps of angels, with the
holy hymnings of ten thousand times ten thousand before the throne--
"Blest voices, uttering praise!"
will proclaim the full, the final, the everlasting victory. And in the
heavenly city "there shall be no more curse; but the throne of God and of
the Lamb shall be in it; and his servants shall serve him: and they shall
see his face; and his name shall be in their foreheads. And there shall be
no night there; and they need no candle, neither light of the sun; for the
Lord God giveth them light: and they shall reign for ever and ever." (See
APPENDIX.)
Dorcas.