Matthew 12:22-24; Mark 3:20-22; Luke 11:14-15
Mark 3:20. And they come into the house. Mark undoubtedly
takes in a somewhat extended period of time, when he passes from the miracles
to that wicked conspiracy which the relatives of Christ formed with each
other, to bind him as if he had been a madman. Matthew and Luke mention
not more than a single miracle, as having given to the Pharisees an opportunity
of slander; but as all the three agree in this last clause which is contained
in Mark’s narrative, I have thought it proper to insert it here.
It is wonderful that such wickedness should have been found among the
relatives of Christ, who ought to have been the first to aid him in advancing
the kingdom of God. When they see that he has already obtained some reputation,
their ambition leads them to desire that he should be admired in Jerusalem;
for they exhort him to go up to that city,
that he may show himself more openly, (John 7:3,4.)
But now that they perceive him to be hated on one side by the rulers,
exposed on another to numerous slanders, and even despised by the great
body of the people--to prevent any injury, or envy, or dishonor, from arising
to the whole family, they form the design of laying hands on him, and binding
him at home, as if he had been a person who labored under mental derangement;
and, as appears from the words of the Evangelist, such was their actual
belief.
Hence we learn, first, how great is the blindness of the human mind,
in forming such perverse judgments about the glory of God when openly displayed.
Certainly, in all that Christ said and did, the power of the Holy Spirit
shone magnificently; and if others had not clearly perceived it, how could
it be unknown to his relatives, who were intimately acquainted with him?
But because Christ’s manner of acting does not please the world, and is
so far from gaining its good graces that it exposes him to the resentments
of many, they give out that he is deranged. Let us learn, in the second
place, that the light of faith does not proceed from flesh and blood, but
from heavenly grace, that no man may glory in any thing else than in the
regeneration of the Spirit; as Paul tells us,
If any man wishes to be considered to be in Christ,
let him be a new creature, (2 Corinthians 5:17.)
Matthew 12:22. Then was brought to him. Luke explains
from the effect, that the devil by which the man was possessed was dumb;
but Matthew says, that a twofold plague had been inflicted on the man.
Many persons, no doubt, are blind and deaf on account of natural defects;
but it is evident, that this man had become blind, and had been deprived
of the use of speech, though there was no defect in his optical nerves,
or in the proportion of his tongue. We need not wonder that so much liberty
should be allowed to Satan in injuring the bodily senses, when God justly
permits him to corrupt or pervert all the faculties of the soul.
23. And all the people were astonished. Hence we infer,
that there was a visible display of the power of God, which drew upon him
the admiration of the great body of the people, who were not at all actuated
by any wicked disposition. For how came it that all admired, but because
the fact compelled them to do so? And certainly there is not one of us,
who does not see in this narrative, as in a mirror, an unwonted power of
God: and hence it follows, that a diabolical venom must have seized the
minds of the scribes, who were not ashamed to slander so remarkable a work
of God. But we must attend to the result of the miracle. Moved with admiration,
those who saw it ask each other, Is not Jesus the Christ? Acknowledging
the power of God, they are led, as it were by the hand, to faith. Not that
they suddenly profited as much as they ought to have done, (for they speak
doubtfully;) but yet it is no small proficiency to be aroused to consider
more attentively the glory of Christ. Some look upon this as a full affirmation,
but the words convey no such meaning; and the fact itself shows, that an
unexpected occurrence had struck them forcibly, and that they did not form
a decided opinion, but only that it occurred to them that he might be the
Christ.
24. But when the Pharisees heard it. The scribes cannot
withhold the acknowledgment of a fact so open and manifest, and yet they
maliciously carp at what Christ did by Divine power. Not only do they obscure
the praise of the miracle, but endeavor to turn it into a reproach, as
if it were performed by magical enchantment; and that work, which could
not be ascribed to a man, is alleged by them to have the devil for its
author. Of the word Beelzebub I have spoken under the Tenth Chapter, and
of the prince of the devils I have said a little under the Ninth Chapter.
The opinion expressed by the scribes, that there is a prince among wicked
spirits, did not arise from a mistake of the common people, or from supposition,
but from a conviction entertained among the godly, that the reprobate have
a head, in the same manner as Christ is the Head of the Church.
Matthew 12:25-32; Mark 3:23-30; Luke 11:16-23; 12:10
Matthew 12:25. But as Jesus knew their thoughts. Though
Christ knew sufficiently well, and had often learned by experience, that
the scribes, in the exercise of their malice were in the habit of putting
an unfavorable construction on every thing that he did, yet Matthew and
Luke, I have no doubt, mean that Christ was a discerner of their hearts.
And indeed it is probable, that they spoke so openly against Christ, that
their calumnies reached his ears; but Christ knew by his Divine Spirit
the dispositions which led them to slander him. For it frequently happens
that erroneous judgments are formed by men who do not intentionally, after
all, oppose what is right, but err through ignorance; who do not cherish
a hidden and concealed venom, but whose rashness carries them headlong.
The meaning therefore is, that Christ reproved them with the greater severity,
because he was a witness and judge of their inward malice.
Every kingdom divided against itself. In refuting the calumny alleged
against him, he first quotes a common proverb. This refutation may appear
to be not quite satisfactory. We know what subtle methods Satan sometimes
employs, presenting all the while an appearance of discord, in order to
entrap the minds of men by superstitions. Thus, for example, the exorcisms
of Popery are nothing else than feats of dexterity, in which Satan pretends
to fight with himself. But no suspicion of this nature fell on Christ;
for he cast out devils in such a manner, as to restore to God the men in
whom they dwelt sound and whole. Whenever Satan enters into a collusion
with himself, he pretends to be vanquished, and yet it is himself that
triumphs. But Christ attacked Satan in open combat, threw him down, and
left him nothing remaining. He did not lay him low in one respect, that
he might give him greater stability in another, but stripped him completely
of all his armor. Christ therefore reasons justly, that there is no community
of interest between him and Satan, because that father of cunning. keeps
one object in view the preservation of his kingdom.
But perhaps it will be objected, that the devils are often hurried along,
by giddiness and blind madness, to destroy themselves. The answer is easy.
The words of Christ mean nothing more than that it was absurd in the scribes
to maintain, that the devil, who endeavors by every method to make men
his slaves, should, of his own accord, destroy the power which he possessed
over them. Besides, it ought to be remembered, that common proverbs were
employed by Christ in such a manner, as to be merely probable conjectures,
and not solid arguments; and that, when he speaks of what is known and
well attested, he finds it easier to reach the conscience of his adversaries.
Everybody knew that Christ had driven Satan from his possession, and nothing
was plainer than that all his miracles tended to this object; and hence
it was easy to conclude, that his power, which was so much opposed to Satan,
was divine.
27. By whom do your children cast them out? He charges
them with passing an unjust and malicious decision, because in the same
case they did not decide in a similar manner, but as they were affected
towards the persons. Now this inequality shows, that their prevailing motive
was not a regard to what is just and right, but blind love or hatred; and
that it was even an evidence of wicked self-love (filauti>av) and envy,
to condemn in Christ what they praised in their own children. By your children
some understand the children of the whole nation; and some think that the
Apostles are so called, because they were acknowledged to be children,
while Christ was treated as if he had been a foreigner. Others refer it
to the ancient Prophets. I have no doubt that he means the Exorcists, who
were at that time generally employed among the Jews, as is evident from
the Acts of the Apostles, (19:19.) There is reason to believe, that no
greater kindness would be exercised in judging of the disciples of Christ
than of their Master; and to apply these words to the dead is a forced
construction, when they manifestly denote a comparison of the present time.
There was indeed no statute of the Law for having Exorcists among the
Jews; but we know that God, in order to maintain their fidelity to his
covenant, and their purity of worship, often testified his presence among
them by a variety of miracles. It is even possible that there were persons
who cast out devils by calling on the name of the Lord; and the people,
having experienced such a display of the power of God, rashly concluded
that it was an ordinary office. The Papists afterwards, resolving not to
occupy a lower rank, imitated them by creating Exorcists; and in this way
were apes of apes. Besides, it was not necessary that Christ should approve
of those exorcisms, in order to point out the malice of those who wished
to have them regarded as sacred, and as authorized by the name of God;
for the objection was, as we say, of a personal nature.
Therefore they shall judge concerning you. These words are not
to be taken literally, but the meaning is: “We need not go far to seek
your condemnation. You attribute to Beelzebub the miracles which I have
performed, and you praise the same things in your own children. You have
at home what is sufficient to condemn you.” But if any one prefer to understand
them differently, as reproaching them with the grace of God, which was
sometimes exhibited through the Exorcists, I do not greatly object to that
view. Though they were greatly degenerated, yet the Lord was pleased not
to leave them altogether without evidences of his power, that there might
be some testimony to authorize the priesthood in general, and the service
of the temple; for it was of the highest importance that there should be
evident marks to distinguish them from the superstitions of the Gentiles.
I look upon the former view, however, as the natural one.
28. But if I cast out devils by the Spirit of God. Luke
says, if I cast out devils by The Finger of God; employing the word Finger
metaphorically instead of the Spirit. As God works, and exerts his power,
by his Spirit, it is with propriety that the word Finger is applied to
him. And this mode of expression was common among the Jews, as Moses relates
that Pharaoh’s magicians said, This is the finger of God. Now Christ infers
from what he has already stated, that the scribes prove themselves to be
ungrateful to God, by being unwilling that He should reign among them.
Hitherto, he replied to their idle calumny; but now, he treats them as
convicted persons, and charges them not to make ungodly opposition to the
kingdom of God. He does not confine himself to a single miracle, but takes
occasion from it to discourse on the object of his coming, reminds them
that they ought not merely to look at one remarkable fact, but at a far
more important truth, that it was the will of God, by revealing His Messiah,
to raise up their salvation which was fallen, and to restore his kingdom
among them. Thus we see that Christ complains of their ingratitude, in
madly rejecting from the midst of them the inestimable grace of God. The
kingdom of God hath come to you. The word come is emphatic, and implies
that, without any request from them, God appears as their Redeemer, while
they do everything that is in their power to drive him away, and, when
he is present and prepared for their salvation, refuse to give him a place.
29. How can any one enter into the house of a strong man?
Though the Evangelists differ a little as to words, there is a perfect
agreement among them as to the substance of this discourse. Christ is pursuing
the subject, on which he had lately touched, about the kingdom of God,
and declares it to be necessary that Satan be violently driven out, in
order that God may establish his kingdom among men. What he now states
is nothing else than a confirmation of the preceding statement. But to
ascertain more fully the intention of Christ, we must call to our recollection
that analogy which Matthew (8:17) traces between the visible and the spiritual
layouts which Christ bestows. Every benefit which the bodies of men received
from Christ was intended to have a reference to their souls. Thus, in rescuing
the bodily senses of men from the tyranny of the devil, he proclaimed that
the Father had sent him as a Deliverer, to destroy his spiritual tyranny
over their souls.
I now return to his words. He maintains that a strong and powerful tyrant
cannot be deprived of his dominion, till he is stripped of his armor; for
if he is not met by a force superior to his own, he will never yield of
his own accord. Why is this asserted? First, we know that the devil is
everywhere called the prince of the world. Now the tyranny which he exercises
is defended on every side by strong ramparts. His snares for entrapping
men are beyond all calculation; nay, men are already his slaves, and so
firmly bound by a variety of fetters, that they rather cherish the slavery,
to which they are devoted, than make any aspirations after freedom. There
are also innumerable evils which he inflicts upon them, by which he holds
them in wretched oppression under his feet. In short, there is nothing
to prevent him from tyrannizing over the world without control. Not that
he can do anything without the permission of the Creator, but because Adam,
having withdrawn from the dominion of God, has subjected all his posterity
to this foreign sway.
Now though it is contrary to nature that the devil reigns, and though
it is by, just punishment of God, on account of sin, that men are subjected
to his tyranny, yet he remains in quiet possession of his kingdom, and
may insult us at his pleasure, till a stronger than he shall rise up against
him. But this stronger person is not to be found on earth, for men have
not sufficient power to relieve themselves; and therefor it was promised
that a Redeemer would come from heaven. Now this kind of redemption Christ
shows to be necessary, in order to wrench from the devil, by main force,
what he will never quit till he is compelled. By these words he informs
us, that it is in vain for men to expect deliverance, till Satan has been
subdued by a violent struggle.
He expressly accuses the scribes of ignorance, in not understanding
the principles of the kingdom of God. But this reproof applies almost equally
to all, for all are chargeable with the same folly. There is no man who
does not loudly boast that he desires the kingdom of God; and yet we do
not permit Christ to fight boldly, as the occasion requires, in order to
rescue us from the power of our tyrant; just as if a sick man were to entreat
the aid of a physician, and then to refuse every remedy. We now see the
reason why Christ introduced this parable. It was to show, that the scribes
were hostile to the kingdom of God, the beginnings of which they maliciously
resisted. Let us also learn that, as we are all subject to the tyranny
of Satan, there is no other way in which he commences his reign within
us, than when he rescues us, by the powerful and victorious arm of Christ,
from that wretched and accursed bondage.
30. He that is not with me. There are two ways of explaining
this passage. Some suppose that it is an argument drawn from contraries,
and that Christ’s meaning is: “I cannot reign till the devil is overthrown;
for the object of all his attempts is, to scatter whatever I gather.” And
certainly we see abundant evidence of the earnestness with which that enemy
labors to destroy the kingdom of Christ. But I rather agree in opinion
with those who explain it to denote, that the scribes are declared to be,
in two respects, opposed to the kingdom of God, because they intentionally
hinder its progress. “It was your duty to assist me, and to give me your
hand in establishing the kingdom of God; for whoever does not assist is,
in some measure, opposed to me, or, at least, deserves to be reckoned among
enemies. What then shall be said of you, whose furious rage drives you
into avowed opposition?”
And he that gathereth not with me scattereth. The truth of this is abundantly
manifest from what has been already said; for so strong is our propensity
to evil, that the justice of God can have no place but in those who apply
to it in good earnest. This doctrine has a still more extensive bearing,
and implies that they are unworthy to be considered as belonging to the
flock of Christ, who do not apply to it all the means that are in their
power; because their indolence tends to retard and ruin the kingdom of
God, which all of us are called to advance.
31. Therefore I say to you. This inference ought not to
be confined to the clause immediately preceding, but depends on the whole
discourse. Having proved that the scribes could not blame him for casting
out devils, without opposing the kingdom of God, he at length concludes
that it is no light or ordinary offense, but an atrocious crime, knowingly
and willingly to pour contempt on the Spirit of God. We have already said,
that Christ did not pronounce this decision on the mere words which they
uttered, but on their base and wicked thought.
All sin and blasphemy. As our Lord declares blasphemy against the Holy
Ghost to be more heinous than all other sins, it is of importance to inquire
what is the meaning of that term. Those who define it to be impenitence
may be refuted without any difficulty; for it would have been in vain and
to no purpose for Christ to say, that it is not forgiven in the present
life. Besides, the word blasphemy cannot be extended indiscriminately to
every sort of crimes; but from the comparison which Christ makes, we shall
easily obtain the true definition. Why is it said that he who blasphemes
against the Spirit is a more heinous sinner than he who blasphemes against
Christ? Is it because the majesty of the Spirit is greater, that a crime
committed against him must be punished with greater severity? Certainly
that is not the reason; for as the fullness of the Godhead (Colossians
2:9) shines in Christ, he who pours contempt upon him overturns and destroys,
as far as it lies in his power, the whole glory of God. Now in what manner
shall Christ be separated from his Spirit, so that those who treat the
Spirit with contempt offer no injury or insult to Christ?
Already we begin to perceive, that the reason why blasphemy against
the Spirit exceeds other sins, is not that the Spirit is higher than Christ,
but that those who rebel, after that the power of God has been revealed,
cannot be excused on the plea of ignorance. Besides, it must be observed,
that what is here said about blasphemy does not refer merely to the essence
of the Spirit, but to the grace which He has bestowed upon us. Those who
are destitute of the light of the Spirit, however much they may detract
from the glory of the Spirit, will not be held guilty of this crime. We
do not maintain, that those persons are said to pour contempt on the Spirit
of God, who oppose his grace and power by hardened malice; and farther
we maintain, that this kind of sacrilege is committed only when we knowingly
endeavor to extinguish the Spirit who dwells in us.
The reason why contempt is said to be poured on the Spirit, rather than
on the Son or the Father, is this. By detracting from the grace and power
of God, we make a direct attack on the Spirit, from whom they proceed,
and in whom they are revealed to us. Shall any unbeliever curse God? It
is as if a blind man were dashing against a wall. But no man curses the
Spirit who is not enlightened by him, and conscious of ungodly rebellion
against him; for it is not a superfluous distinction. that all other blasphemies
shall be forgiven, except that one blasphemy which is directed against
the Spirit. If a man shall simply blaspheme against God, he is not declared
to be beyond the hope of pardon; but of those who have offered outrage
to the Spirit, it is said that God will never forgive them. Why is this,
but because those only are blasphemers against the Spirit, who slander
his gifts and power, contrary to the conviction of their own mind? Such
also is the import of the reason assigned by Mark for the extreme severity
of Christ’s threatening against the Pharisees; because they had said that
he had the unclean spirit; for in this manner they purposely and maliciously
turned light into darkness; and, indeed, it is in the manner of the giants,
as the phrase is, to make war against God.
But here a question arises. Do men proceed to such a pitch of madness
as not to hesitate, knowingly and willfully, to rush against God? for this
appears to be monstrous and incredible. I reply: Such audacity does indeed
proceed from mad blindness, in which, at the same time, malice and virulent
rage predominate. Nor is it without reason that Paul says, that though
he was
a blasphemer, he obtained pardon, because he had done it ignorantly
in his unbelief, (1 Timothy 1:13;)
for this term draws a distinction between his sin and voluntary rebellion.
This passage refutes also the error of those who imagine that every sin
which is voluntary, or which is committed in opposition to the conscience,
is unpardonable. On the contrary, Paul expressly limits that sin to the
First Table of the Law;and our Lord not less plainly applies the word blasphemy
to a single description of sin, and at the same time shows, that it is
of a kind which is directly opposed to the glory of God.
From all that has been said, we may conclude that those persons sin
and blaspheme against the Holy Spirit, who maliciously turn to his dishonor
the perfections of God, which have been revealed to him by the Spirit,
in which His glory ought to be celebrated, and who, with Satan, their leader,
are avowed enemies of the glory of God. We need not then wonder, if for
such sacrilege there is no hope of pardon; for they must be desperate who
turn the only medicine of salvation into a deadly venom. Some consider
this to be too harsh, and betake themselves to the childish expedient,
that it is said to be unpardonable, because the pardon of it is rare and
difficult to be obtained. But the words of Christ are too precise to admit
of so silly an evasion. It is excessively foolish to argue that God will
be cruel if he never pardon a sin, the atrocity of which ought to excite
in us astonishment and horror. Those who reason in that manner do not sufficiently
consider what a monstrous crime it is, not only to profane intentionally
the sacred name of God, but to spit in his face when he shines evidently
before us. It shows equal ignorance to object, that it would be absurd
if even repentance could not obtain pardon; for blasphemy against the Spirit
is a token of reprobation, and hence it follows, that whoever have fallen
into it, have been delivered over to a reprobate mind, (Romans 1:28.) As
we maintain, that he who has been truly regenerated by the Spirit cannot
possibly fall into so horrid a crime, so, on the other hand, we must believe
that those who have fallen into it never rise again; nay, that in this
manner God punishes contempt of his grace, by hardening the hearts of the
reprobate, so that they never have any desire towards repentance.
32. Neither in the present life. What these words mean,
Mark briefly explains by saying, that those who have spoken against the
Spirit are exposed to eternal judgment. Every day we ask from God the forgiveness
of sins, and every day he reconciles us to Him; and, finally, at death,
he takes away all our sins, and declares that he is gracious to us. The
fruit of this mercy will appear at the last day. The meaning therefore
is:— “There is no reason to expect that those who shall have blasphemed
against the Spirit will obtain pardon in this life, or will be acquitted
in the last judgment.”
With regard to the inference drawn by the Papists, that the sins of
men are forgiven after death, there is no difficulty in refuting their
slander. First, they act foolishly in torturing the expression, future
life, to mean an intermediate period, while any one may perceive that it
denotes “the last judgment.” But it is likewise a proof of their dishonesty;
for the objection which they sophistically urge is inconsistent with their
own doctrine. Who knows not their distinction, that sins are freely pardoned
in respect of guilt, but that punishment and satisfaction are demanded?
This is an acknowledgment, that there is no hope of salvation to any one
whose guilt is not pardoned before death. To the dead, therefore, there
remains no forgiveness, except as regards punishment; and surely they will
not venture to deny that the subject of this discourse is guilt. Let them
now go and light their fire of purgatory with these cold materials, if
ice can kindle a flame.
Matthew 12:43-45; Luke 11:24-26
43. But when the unclean spirit hath gone out. He speaks
of scribes and hypocrites of a similar character, who, despising the grace
of God, enter into a conspiracy with the devil. Against such persons he
pronounces that punishment which their ingratitude deserves. To make his
doctrine more extensively useful, he points out, in a general manner, the
condemnation that awaits those who, despising the grace offered to them,
again open the door to the devil. But as almost every particle has great
weight, there are some points that must be noticed in their order, before
we come to treat the substance of the parable.
What Christ says about the going out of the devil is intended to magnify
the power and efficacy of the grace of God. Whenever God draws near to
us, and, above all, when he approaches us in the person of his Son, the
design is, to rescue us from the tyranny of the devil, and to receive us
into his favor. This had been openly declared by Christ in the miracle
which he had lately performed. As it is the peculiar office of Christ to
banish wicked spirits, that they may no longer reign over men, the devil
is justly said to go out of those men to whom Christ exhibits himself as
a Redeemer. Though the presence of Christ is not efficacious to all, because
unbelievers render it useless to them, yet he intended to point out why
he visits us, what is implied in his coming, and how it is regarded by
wicked spirits; for in every case in which Christ operates on men, the
devils are drawn into a contest with him, and sink beneath his power. Let
us, therefore, hold it to be a settled point, that the devil is cast out
of us, whenever Christ shines upon us, and displays his grace towards us
by some manifestation.
Secondly, the wretched condition of the whole human race is here described
to us; for it follows that the devil has a residence within man, since
he is driven from it by the Son of God. Now what is here said relates not
to one individual or to another, but to the whole posterity of Adam. And
this is the glory of our nature, that the devil has his seat within us,
and inhabits both the body and the soul. So much the more illustrious is
the display of the mercy of God, when we, who were the loathsome dens of
the devil, are made temples to Himself, and consecrated for a habitation
of His Spirit.
Thirdly, we have here a description of Satan’s nature. He never ceases
to do us injury, but is continually busy, and moves from one place to another.
In a word, he directs all his efforts to accomplish our destruction; and
above all, when he has been vanquished and put to flight by Christ, it
only tends more to whet his rage and keenness to do us injury. Before Christ
makes us partakers of his energy, it seems as if it were in sport and amusement
that this enemy reigns over us; but when he has been driven out,
he conceives resentment at having lost his prey, collects new forces, and
arouses all his senses to attack us anew.
He walketh through dry places. This is a metaphorical expression, and
denotes that to dwell out of men is to him a wretched banishment, and resembles
a barren wilderness. Such, too, is the import of the phrase, seeking rest,
so long as he dwells out of men; for then he is displeased and tormented,
and ceases not to labor by one means or by another, till he recover what
he has lost. Let us, therefore, learn that, as soon as Christ calls us,
a sharper and fiercer contest is prepared for us. Though he meditates the
destruction of all, and though the words of Peter apply to all without
exception, that he
goeth about as a roaring lion, and seeketh whom he may devour,
(1 Peter 5:8,)
yet we are plainly taught by these words of Christ, that Satan views
with deeper hatred, and attacks with greater fierceness and rage, those
who have been rescued from his snares. Such an admonition, however, ought
not to inspire us with terror, but to arouse us to keep diligent watch,
and to put on the spiritual armor, that we may make a brave resistance.
44. He findeth it empty. Christ is unquestionably describing
those who, being destitute of the Spirit of God, are prepared for receiving
the devil; for believers, in whom the Spirit of God efficaciously dwells,
are fortified on all sides, so that no opening is left for Satan. The metaphor
of a house swept and embellished is taken from men who find pleasure in
the cleanness and neatness of their apartments; for to Satan no sight is
beautiful but deformity itself, and no smell is sweet but filth and nastiness.
The meaning therefore is, that Satan never finds a more appropriate habitation
within us, than when, having parted with Christ, we receive Satan as a
guest. His highest delight is in that emptiness by which the neglect of
divine grace is followed.
45. He taketh with him seven other spirits. The number
seven is here used indefinitely, as in many other passages. By these words
Christ shows that if we fall from his grace, our subjection to Satan is
doubled, so that he treats us with greater cruelty than before, and that
this is the just punishment of our slothfulness. Let us not then suppose
that the devil has been vanquished by a single combat, because he has once
gone out of us. On the contrary, let us remember that, as his lodgment
within us was of old standing, ever since we were born, he has knowledge
and experience of all the approaches by which he may reach us; and that,
if there be no open and direct entrance, he has dexterity enough to creep
in by small holes or winding crevices. We must, therefore, endeavor that
Christ, holding his reign within us, may block up all the entrances of
his adversary. Whatever may be the fierceness or violence of Satan’s attacks,
they ought not to intimidate the sons of God, whom the invincible power
of the Holy Spirit preserves in safety. We know that the punishment which
is here threatened is addressed to none but those who despise the grace
of God, and who, by extinguishing the light of faith, and banishing the
desire of godliness, become profane.
