IT would be interesting, though perhaps bordering on the curious, to inquire into the various ways Satan seeks to hinder the salvation of souls. That he does hinder is awfully certain; for we read, for instance, that “those by the wayside are they that hear; then corneal the devil, and taketh away the word out of their hearts, lest they should believe and be saved” (Luke 8:1212Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. (Luke 8:12)).
This is conclusive! Where the Gospel has been heard, but not received effectually, Satan, by some means, obliterates the word and prevents the salvation of that soul. “Lest they should believe and be saved,” are the words. He hinders belief. He steps in, as it were, between the ear and the conscience, between the external reception and the deep inward conviction, between that which appeals to the outward senses, and that which divinely affects the soul. He knows full well that belief and salvation are inseparably connected, and that to obviate the second he must prevent the first. Hence he devises means whereby the soul shall not believe the word it has heard.
Now, it would be interesting to learn what those means are, but they are varied and countless. He has acquired vast experience of the weakness of the poor human heart, and, long ere this, has learned how to apply the appropriate snare. Each heart has its own bent, and the temptation that would succeed in one case, might fail in another. But the enemy has many resources, and can draw from a plentiful treasury. He has that wonderful storehouse called the “world,” with its innumerable attractions of wealth, and fame, and friendship. He has that other source so fruitful and fatal called the “flesh,” with its many allurements of pleasure, both of mind and body; and, with rare skill, he can insert a little wedge of either between the hearing of the word and the believing it―a wedge just sufficient to hinder the salvation, and secure the damnation of the soul,, No doubt, dear reader, you are aware of the kind of wedge that your enemy has succeeded in placing between your soul and its salvation! Small or great in itself, it is the devil’s effectual bar to your blessing, the subtle means he has devised for your ruin.
It may be that he throws difficulties in the way of your bearing the word preached; it may be he persuades you that you are “good enough”; it may be he assures you that you have “plenty of time”; it may be he points out the many claims that your business, or your family have upon your attention, or perhaps, having heard the word, he has led you to discredit and reject it, or to set it aside for some other matter.
Your own memory must complete the case. Suffice it to say that he “works in the children of disobedience,” and “keeps his goods in peace.” It would be well, indeed, if you awoke to his plans, and saw how really you may have been his dupe. There is, alas, such a close connection, such a mighty link, between the natural heart and Satan, that, just as the key to the lock, so his evil suggestions find a welcome and ready response. The heart by nature loves evil and hates God. It finds pleasure in sin, and furnishes therefore a fertile soil for every seed that the enemy may sow; and of this fatal capacity he takes quick and full advantage. Yet, for the sins of which that heart is thus guilty, he bears none of the judgment. Nay, “every one of us shall give an account of himself to God,” and, “whatsoever a man soweth, that shall he also reap.” It will be impossible when before “the great white throne” to shift on to Satan the sins charged against yourself. You must bear your own judgment on that day. Why did you listen, why yield to him? Why did you not hear when you could, why not believe Why live on in sin and pleasure? Why follow the course of the world, why indulge in fleshly tastes and passions? Yes, why did you?
Stay, dear reader, why do you? You are not yet in judgment, you are now in responsibility. Your day is not yet over; open your eyes and look; give your heart to wisdom in this your day of privilege. “We are not ignorant of his devices,” said the apostle Paul to the Corinthians, whose eyes had, through grace, been opened, and who had escaped from his snares by hearing and believing the Gospel. Yet the devices of Satan are awful facts, so subtle, so hidden, so injurious, so profoundly malevolent, so fearfully in keeping with the character of God’s enemy and man’s destroyer. Oh! dear reader, never slight, nor ignore, nor despise these dark and dangerous devices of Satan.
But there is another Deviser, and happy it is to turn to Him. “Yet doth he devise means,” we read, “why his banished should not be expelled from him” (1 Sam. 14:1414And that first slaughter, which Jonathan and his armorbearer made, was about twenty men, within as it were an half acre of land, which a yoke of oxen might plow. (1 Samuel 14:14)). Now, this is a lovely statement about God.
First, there are “His banished”; second, they should be expelled from Him; but third, He doth devise means why they should not. This last is His gracious and blessed device and work.
First, who are His banished? They are men like you and me; men who, sprung from Adam, had inherited an evil, God-hating nature, and had freely followed their own ways and the suggestions of Satan.
Banished from the presence of God we had found our pleasure in a world that knew Him not, and in the flesh that is at enmity to Him.
In that place of absolute banishment return was, alas, as unsought for as it was impossible. Sin had separated us infinitely from God. The impossibility, from our side, of bridging the chasm was apparent, for the awful reason that the wish to do so did not exist. Sin was at once the cause of banishment, and the shackles of voluntary distance.
Yet, spite of all, He doth devise means. Wonderful fact! He is “just, and the justifier of him that believeth in Jesus.” The death of Jesus, furnishing the perfect ground of satisfaction, and meeting fully the entire question of sin, has enabled Him to justify all who through grace believe. Hence, His banished need not be expelled from Him. Nay, instead of righteous expulsion in sin, there is an equally righteous forgiveness in grace. The doom justly deserved is as justly escaped by faith, and the banished is welcomed home.
Satan is silenced, the believer is saved, and God is glorified. Then, in a secondary sense, how patiently does God employ those means for reaching His banished! It is He who, in deepest grace, opens the closed ear, and wins the heart; for the conflict is not only between God and Satan, but there is all the sinful opposition of the heart as well.
“How came you to be saved?” was once asked of an aged Christian.” “God did His part, and I did mine,” he replied. “Indeed, how much did you do?” was put to him. “Ah!” said he, “God saved me when I was doing all I could to prevent Him.”
A true statement, for the will is in direct opposition until, by the Spirit of grace, the need is felt, and then like the prodigal, the Father’s, face is sought, His kiss felt, His forgiveness known, and the treasures of His home enjoyed!
How interesting will it be, in the happy by-and-bye, to trace how each banished one has been thus led home, and to discover all the means so kindly devised for his blessing! What endless praise will ascend to God the Father, and God the Son, through the ages to come, for the devising of such means whereby such banished ones should be favored with such blessing!
J. W. S.