who comes upon him, and overcomes him, and takes from him his armour wherein he trusted, and divideth his spoils." He rescued millions from the dominion of that wicked one, and preserved them from the assaults of their cruel adversary. And "greater He still is," than that wicked fiend, and all his adherents.

He is greater in wisdom: for though the "devices" of Satan are inconceivably numerous, and "his wiles" beyond all conception subtle, yet he discerns them all, and knows how to counteract and defeat them all. He is greater also in power: for though Satan is "an angel that excels in strength," and has millions of wicked spirits, like unto himself, acting in confederacy with him, and under his special controul, He who sitteth in the heavens laugheth him to scorn; and says to him, "Hither shalt thou go, and no further." Earnest as Satan's desire was to destroy Job, he could effect nothing, till mitted by the Deity; and then could he not move an hair's breadth beyond his appointed bounds. Not even the herd of swine could he destroy, till he was liberated from the restraint which our Lord's superior power had imposed upon him.]

per

That we may improve the assertion for our own use, I will,

II. Confirm it as applicable to the present dayThe same wicked spirit works mightily in the world at this time

[Various are the instruments he employs, and incessant are his exertions to destroy the souls of men.

He works by open infidelity. It is well known what efforts he has made throughout the whole of Europe, and with what prospects of success; insomuch that his agents boasted that they should soon crush our blessed Lord, and extinguish his religion. And in our own country, if the legal authorities had not interposed to uphold the laws, there is reason to fear that impiety and blasphemy would have filled every corner of our land.

He works, too, by secret discouragements. In every place, he assaults the souls of those who are desirous of being liberated from his dominion. He would persuade them that they are, on some ground or other, excepted from the general invitation to accept of mercy. They are not among the elect; or are too unworthy to obtain God's favour; or have committed the sin against the Holy Ghost, so that their day of grace is passed. All such suggestions are for the purpose of effecting that in

i Luke xi. 21, 22.

individual characters, which, by infidel principles, he endeavours to accomplish on the community at large.

He works also by specious admixtures; mutilating and debasing the true Gospel, by confounding it with the law, and introducing into it terms subversive of its fundamental principles. It matters little to him, how he effects his purpose: if it be by a bold denial of all religion, or a desponding rejection of proffered mercy, or a perversion of the Gospel under a pretended zeal for good works, he equally attains his end: and therefore he varies his assaults according to the diversified characters of men, if by any means he may draw them from Christ, and finally effect their ruin.]

But a mightier power is in us also—

[God is still with his Church and people; and still worketh in them, "mighty to save."

He is greater to instruct, than Satan is to deceive. The deepest of Satan's devices he can unveil, to the very weakest of his people; and can overrule them for the accomplishing of his own gracious purposes towards them. Satan hoped, by destroying the Messiah, to subvert his kingdom: but God made it the very means of establishing that kingdom. It was "by death that our Lord overcame him that had the power of death;" and on the very cross he spoiled principalities and powers, " triumphing over them openly in it.'

He is greater also to uphold, than Satan is to cast down.The efforts which Satan made to intimidate the Apostle Paul were such as appeared sufficient to daunt the strongest mind: but observe how God enabled his servant to triumph in every assault: "We are troubled on every side, yet not distressed: we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body."

He is greater too to save, than Šatan is to destroy.-Satan would have "sifted Peter as wheat:" but God would "not suffer his faith to fail." In the Epistle to the Church of Smyrna, it is said, "Behold, the devil shall cast some of you into prison, that ye may be tried: and ye shall have tribulation ten days." Mark how Satan is here restrained. If he could have had his own will, he would have cast, not “some,” but all; not" into prison," but into hell; not for " ten days,” but for ever. No "tribulation" short of that would satisfy his malignant mind. But "whereinsoever he, or his emissaries, deal proudly, our God is above them :" and the very means which he uses for our destruction will God make use of for the promoting and effecting of our salvation.]

k Luke xxii. 31, 32.

1 Rev. ii. 10.

TWO QUESTIONS, we may suppose, you will be ready to ask:

text.

1. How shall I know by which spirit I am moved? [This question is easily answered from the preceding conWe are bidden to "try the spirits, whether they be of God." And this shews the propriety of suggesting the question before us. We have also the answer given: Hereby know ye the Spirit of God: every spirit that confesseth that Jesus Christ is come in the flesh, is of God: and every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God." Here, then, is a plain test, by which the matter may be tried. Whoever, or whatever, would keep you from a total surrender of your souls to Christ, is from the devil: and whatever would lead you to it, is from God. All the false prophets before spoken of are antichrists: for "there are many antichrists":" and whatever be the particular line they adopt, their object is the same; namely, to keep you from glorifying the Lord Jesus Christ. But whatever means our God is pleased to use, his object is, that Christ should be glorified in us. This is the matter contested between God and Satan; as St. Paul also explicitly declares: "The god of this world hath blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto us. But God, who commanded light to shine out of darkness, hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ"." This exactly accords with the testimony of St. John, and completely answers the question that has been proposed. Know then, that if infidelity would pervert you, or despondency discourage you, or self-righteousness deceive you, they have "the mark of the beast upon them, as clear and visible as the sun at noon-day. The object of them all is, to keep you from Christ. But, whatever leads you to Christ, to believe in him, and serve him, and glorify him, you need no other evidence of its being from God. Reject therefore, with abhorrence, every antichristian spirit: and receive with gratitude every motion which bears upon it the character and impress of your heavenly Father.]

2. How may I secure the final victory?

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[This also it is easy to answer: "Ye are of God, little children, and have overcome them; because greater is He that is in you, than he that is in the world." They were of God," and relied altogether upon him: and therefore they overcame. Do ye the same; and the victory shall be yours also. Never • 2 Cor. iv. 4, 6.

in ver. 1-3.

n 1 John ii. 18.

will God forsake those who trust in him: never will he suffer Satan to "pluck one of them out of his hands." He may leave them to endure many conflicts: but he will be with them, and succour them with great might, and make them “more than conquerors" over all their enemies. No one need to be discouraged on account of his weakness; for “God will perfect his own strength in their weakness." "His hand is not shortened, that it cannot save; nor is his ear heavy, that he cannot hear." Still is he as able, and as willing, to save his people as ever; "nor shall one of his little ones ever perish.” Look on your enemies then, my dear children, (that is the meaning of the word translated "little children:" it does not here refer to age or stature, but is a term of endearment, and is so used by our Lord himself to his disciples P;) and say to every one of them, "Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain." Only "be ye of God;" and all the powers of darkness shall fall before you, and "Satan himself be bruised under your feet shortly."]

P John xiii. 33.

q Zech. iv. 7.

Rom. xvi. 20.

MMCCCCLIV.

THE SPIRIT OF TRUTH, AND THE SPIRIT OF ERROR.

1 John iv. 6. Hereby know we the spirit of truth, and the spirit of error.

IN matters of eternal moment, every man must think for himself. We should take nothing upon trust; but bring to the test of Scripture the doctrines we hear, and the persons who profess to instruct us in the mind of God. This may appear presumptuous, in persons who have not made theology their peculiar study but it is not presumptuous' in any one who has the Scriptures in his hands, and a Divine Instructor to apply to. It was to the Church at large, and not to any particular person, that St. John said, "Beloved, believe not every spirit; but try the spirits, whether they be of God." Even in the apostolic age, "many false prophets had gone out into the world" and certainly there are not a few at this day, who, whilst they profess to preach the Gospel, hold forth an extremely erroneous standand of truth and duty. But the Gospel itself affords us a sufficient

test, whereby to try whatever is set before us. Moreover we should feel the same jealousy respecting ourselves, and use the same precautions in estimating our own character. There is "a spirit of truth;" but there is also "a spirit of error:" and the two may easily be mistaken for each other; and, through that mistake, a most erroneous judgment be formed of our conduct. To keep you from any such mistakes, I will shew,

I. The different spirits by which men are actuatedThere is, in some, "a spirit of truth❞—

[In some there is a simplicity of mind, that desires nothing but what is right and true. They are open to conviction: they will weigh with candour whatever is set before them: they will not knowingly harbour any prejudices or prepossessions. They take pains to acquire knowledge: they, in particular, search into the fountain of all knowledge, the book of God: and, conscious of their need of divine instruction, they will look up to God for the teachings of his Spirit, and readily submit to whatever they find to be his revealed will. They are like Cornelius, who, though a heathen, hesitated not to send for Peter, who was a Jew, and to receive without gainsaying all that that divine instructor was commissioned to reveal.]

There is, in others, "a spirit of error"

[There is in some a perverseness of mind, which, instead of affecting truth, loves rather paradox and disputation. There is in them an inaptitude to receive instruction. They have certain principles in their mind, which bias them on all subjects; and they have a certain pleasure in being singular. Things which are plain and obvious to others are not so to them, because their minds are fertile in supplying objections: to find which, they will travel far out of their road; and, having found them, they will lay a far greater stress on them than such trifling difficulties can in any way deserve. Hence, on almost all subjects, they are at issue with their nearest friends, unless indeed they have prevailed to draw others into the same vortex with themselves.]

But, as these imagine themselves to be influenced by a very opposite spirit, it will be proper for us to inquire,

II. How we are to discriminate between them--