Oldalképek
PDF
ePub

Christ's Conflict.

SERMON VIII.

JOHN xiv. $0.

The prince of this world cometh, and hath nothing in me.

No one since the fall could ever say this. It only was and could be the language of him who was "holy, harmless, and undefiled, separate from sinners, made higher than the heavens." The time was short, the arduous and important work was nearly finished, and the most trying season of all was now approaching. The clouds are gathering, the enemy is collecting all his forces, and will shortly make a furious onset. But the Saviour is fully prepared, and confident of victory: the serpent may bruise his heel, but he will bruise the serpent's head, and fully destroy the works of the devil. "The prince of this world cometh, and hath nothing in me."

I. Satan is called the prince of this world.

He is also called "the god of this world," to whom the greater part of mankind are in subjection, being led captive by him at his will. There may be different ranks and orders among the angels of darkness, as well as among the angels of light; but there appears to be one who is their ruler and their head, and who if possible is more hateful and injurious than the rest. In allusion to the god of Ekron he is called Beelze

bub, and Apollyon, which signifies a destroyer. Rev. ix. 11. More particularly,

1. Satan is called a prince, which implies power and dominion. The sinner's heart is his palace, his strong hold. He has a numerous retinue of other spirits, artful and mischievous like himself, whom he takes with him and employs in the most dishonourable services. His statutes and ordinances, which are directly opposed to the holy law of God, and his armour of defence, are the lusts and corruptions of men. He assumes the state of a prince; has a dreadful voice, and a powerful arm. "He beholdeth all high things, and is king over all the children of pride."

2. He is the prince of this world, and has been so almost from the beginning. The fall of man established his authority, and by craft and violence he seeks to maintain it. The whole world lieth in the wicked one: they are his subjects and slaves, slumbering in his snare, and under his dominion. Do we inquire how he came by this principality? It was by conquest. He won the crown before he wore it. He gained the victory over our first parents while in Eden; and having done this, has brought all their posterity into bondage. Wicked men also choose him for their ruler and governor. They serve him freely and by choice, yielding themselves servants to obey, and their members as instruments of unrighteousness unto sin. They say to him in effect, as the trees did to the bramble, "Come thou and reign over us;" and fire will one day come out of this bramble, and consume the cedars of Lebanon. Judges ix. 14. Rom. vi. 16. 1 John v. 19.

Here let us inquire, whose subjects are we, and what master do we serve? If Jesus be not thy king, then Satan is. If thou art yet unconverted, serving divers lusts and pleasures, he is thy lord: and however pleasant his service may seem at present, it will

issue in eternal disgrace and torment. But bless the Lord, oh ye saints, who hath delivered you from the tyrannical power of this enemy, and translated you into the kingdom of his dear Son. Let this act of unmerited grace be ever remembered by you, and anake him the most grateful returns. "God is the

Lord who giveth us light: bind the sacrifice with cords to the horns of the altar." Luke i. 74. Col. i. 13.

11. The prince of this world cometh.

The Saviour viewed his approach; he was near at hand. "When I was daily with you in the temple, (said he) ye stretched forth no hands against me: but this is your hour, and the power of darkness." Satan was now coming down with great wrath, knowing that he had but a short time. His coming implies,

1. That he had hitherto kept at a distance When he had been foiled by our blessed Lord in the wilderness, he was so discouraged by this unexpected defeat that it is said, "he departed for a season." Thus it is sometimes with believers: when the enemy finds them upon their guard, and apprehends that his attempts will be unsuccessful, he will withdraw for a time, till they are less watchful and more secure; and thus he gains more by withholding a temptation than by renewing it. And when the unclean spirit goeth out of a man, not being cast out by omnipotent grace, he only quits his possession for a time in order the more effectually to resume and maintain it. So the Israelites fled before the men of Ai, that they might bring them into a snare, and effect their destruction. Satan might think of adopting this policy after his first defeat, and therefore he would now come with fresh hopes of success.

2. He had some particular end in view, which he wished to accomplish. He does not act without design. This adversary, the devil, goeth about, seeking whom he may devour. Some malicious purpose or other is always brooding in his breast. He is always full of mischief; and happy is it for those who are not ignorant of his devices. What he had now in view was, if possible, to frustrate the gracious designs of God in the salvation of his people, though by attempting this he brought about their accomplishment. The two great ends which Satan had in view were, to tempt Christ, and to trouble him: the first in the wilderness, and the last in the garden. In the former instance he came with the crafty wiles of the serpent: in the present with the rage of the lion. Then he put on the disguise of a friend: now he appears as an open enemy. He first tempted Judas to betray him, then stirred up the chief priests and rulers to accuse him, and lastly Pilate, in opposition to his own conscience, to condemn him. Never did this infernal spirit shew his malice more than against the person of our blessed Redeemer. He has an inveterate hatred to the members; but much more to the Head. He is thine enemy, oh believer; but he was a greater enemy to thy Lord!

3. His coming would be immediate, and without delay. The prince of this world cometh: he is just at the door. God has let him loose for a little season, and he will employ it for the worst of purposes. Whatsoever bis hand findeth him to do, he will do it with all his might. Whoever does not improve the present opportunity, he will, and will go to the length of his chain. If there be ever so small a gap in the hedge, he will break in at it. See the craft of the adversary! The time of Christ's weakness is the time of his most powerful exertions and of his utmost cruelty. When God seemed to forsake his beloved Son, and both jews and gentiles conspire against him,

[blocks in formation]

then it is that he is called to encounter principalities and powers, the rulers of the darkness of this world, and spiritual wickednesses in high places. When the windows of heaven were opened, the fountains of the great deep were also broken up to overwhelm him; and overwhelmed he must have been, had he. not been as mighty to suffer as he is to save.

May we not often say, as Christ did, "The prince of this world cometh." He is frequently near to us when we think him at the greatest distance. He comes to us in the closet, in the house of God, and at his table. He comes to us, as he did to our blessed Lord, when we are almost at our journey's end. But we have two things to comfort us, which no doubt were a comfort to him-The conflict, though sharp, will be but short: we shall soon be out of his reach, and he that now comes will come no more-And, if we resist, we shall certainly be victorious. It was foretold of the Saviour that he should not fail nor be discouraged; and this promise shall also be fulfilled to all his followers. Isai. xlii. 4.

III. The prince of this world cometh, and hath nothing in me.

The sinner cannot say this, neither can the saint until he get to heaven. Here the most spiritual and holy have something for Satan to work upon; a party within that is ready to rise up in arms and open at the first signal to the enemy without. That which keeps Christ out of the heart is always ready to let Satan in; and though the former may have taken possession, yet the latter will be striving to regain it. Grace changes the nature of the sinner, but not the nature of sin. Those who are sanctified are sanctified but in part: though a gracious principle is implanted, yet the corrupt principle still remains: and where there is found some good thing towards the

« ElőzőTovább »