Satan Assaulting the Christian’s Faith¹

Ralph Erskine

Question. Why does Satan most fiercely assault the faith of a Christian?
Answer 1. Because there is more of the power of God laid out on this grace than on almost anything else.

1. Satan knows that it is the Spirit of God that works this faith in us; he therefore envies it and opposes the work of the Spirit.

2. He knows that God is most delighted with this grace, and glorified by it. Without this grace it is impossible to please Him, and He is still pleased when it is exercised.

3. Satan knows that, of all other graces, faith is the strongest to overcome him; therefore we are exhorted to be, “above all, taking the shield of faith” (Eph 6:16). And it is said: “This is the victory that overcometh the world, even our faith” (1 Jn 5:4).

On the contrary, no sin damages the soul more than unbelief. By our unbelief we blaspheme God and make Him a liar. He has said that He has magnified His Word above all His name (Ps 138:2), but unbelief discredits His Word. Unbelief is the greatest sin, because it is the mother of all sins: “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God” (Heb 3:12). When once we turn from God, then we lie open to all sin. Therefore Satan envies our faith above all graces.

1. Faith is the most uniting grace. It unites the soul to God in Christ, whereas unbelief divides the soul from God.

2. As faith furthers good things to us, unbelief keeps outward good things from us. So the lord on whose hand the king leaned, who would not believe, had no benefit by the plenty in Samaria (2 Ki 7). It was unbelief that hindered Moses from entering the land of Canaan. Therefore Satan sets himself most against our faith. And because Satan sets himself so much against our faith, Christ takes care of our faith most of all. The whole Word of God is written to encourage and strengthen our faith: “These things are written, that ye might

¹An extract from The Works of Ralph Erskine, vol 3. The six-volume set of Ralph Erskine’s Works is again available from Free Presbyterian Publications.

believe that Jesus is the Christ, the Son of God, and that believing ye might have life through His name” (Jn 20:31).

Hence, whatever objection is made against believing in the Son of God, there is an antidote somewhere in Scripture to refute these objections. Again we may find that, by the very ways Satan takes to weaken our faith, the Lord Jesus Christ strengthens it. For example, Christ strengthens our faith by these temptations, by which Satan plans to overcome us (2 Cor 12:7-9). So, as we shall one day see, we could not have done without them. Again Satan plans to hurt us by exposing us in the world; therefore Christ does us good by these oppositions.

Hence learn the excellence of faith, although it seems the poorest and weakest grace, the most beggarly of all the graces. Love brings ointment to Christ’s head, and repentance brings tears to wash His feet, but faith gives nothing and brings nothing to Christ. Yet it is intended to occupy a higher office than any other grace: it is the hand that receives Christ and receives all from Him. What cannot be said of any other grace can be said of faith. As faith justifies, the same thing may be said of it as of Christ. It is Christ that justifies and Christ that saves; yet we are said to be justified by faith and saved by faith – but not in opposition to Christ. But to live by faith is to live by Christ; to be saved by faith is to be saved only by Christ. Again, in the matter of justification, faith is alone; no other grace is said to justify.

Further, observe these six particular points concerning it:

1. Faith is that grace by which we have access to God. Many times a poor soul is as a ship that is tossed in a furious tempest and cannot see land. Faith is like someone getting to the top of the mast and telling that he has seen the haven. It brings Christ and the soul together.

2. As faith is the grace that brings us to Christ, so it is the grace that keeps Christ and the soul together, that preserves the soul in Christ; you “are kept by the power of God through faith unto salvation”.

3. Faith is the grace that presents us to God spotless and blameless. Faith receives the righteousness in which we appear spotless before God, saying, “In the Lord have I righteousness”.

4. Faith is the leading and commanding grace. It leads forth all the other graces that are in us. It is the holy centurion that says to someone: “Go, and he goeth; and to another, Come, and he cometh,” for the working of all the graces is according to the measure of faith.

5. Faith is the binding and uniting grace. Love also unites the soul to Christ; yet, though it is a uniting grace, the union that love makes is only a moral union, as one heart in two bodies. But the union that faith makes is a mystical union; it makes us spiritually and mystically one with Christ.

6. The excellence of faith lies in this: it is the one grace that Christ specially enquires after. “Where is your faith?” is the great question. When a storm seems to drive hope and courage and all else away, the question is, “Where is your faith?” “If thou wouldst believe, thou shouldst see the glory of God.” “If thou canst believe, all things are possible to him that believeth.” There are two things our Lord is said to wonder at: one is that He wondered at the people’s unbelief, “He marvelled because of their unbelief” (Mk 6:6). Another is that He marvelled at the centurion’s faith. So it appears that faith is the only grace that Christ enquires after and is careful about; therefore it must be a grace that excels all the other graces.

On the other hand, we may hence see the vileness of the sin of unbelief. As faith is the most excellent grace, so unbelief is the most abominable sin.

1. Unbelief is seated in the most noble part of the soul: in the understanding it is darkness; in the will it is rebellion and opposition to God.

2. Unbelief is a seminary of all kinds of evil; it lets out the heart to all manner of sin. It is the unbelieving sinner that despises heaven and mocks at hell.

3. Unbelief is spiritual self-murder. It shuts out the soul from mercy, by rejecting the kindness of God and the Christ of God.

4. See what God says of it: “He that believeth not God hath made Him a liar” (1 Jn 5:10), as if no notice was to be given to what God speaks, no regard to what He says. Hence Christ’s greatest care is to have unbelief dashed and faith furthered: “I have prayed for thee, that thy faith fail not”.

It is due to the mediation and intercession of Christ that, though the faith of disciples may fearfully languish, it shall not utterly fail. If you are left to yourself, believer, you will fall, especially in a day of temptation, in a winnowing and sifting time; but you are to expect keeping, by the power of God and the prayer of Christ. The prayer of Christ is not only general – for all believers – but for particular believers: “I have prayed for thee”. This is an encouragement for us to pray for ourselves and an obligation to pray for others.

Cain¹

Henry Law

Genesis 4:8. Cain rose up against Abel his brother, and slew him.

When evil fills the heart, evil effects will soon appear. From tainted sources tainted waters flow. The bramble must be clothed with thorns. The tree proclaims the qualities of its root. When poison permeates the veins, the whole body sickens. The plague begun spreads in an infecting course.

¹Taken, with editing, from Law’s Beacons of the Bible.

When Adam fell, the inner man became entirely corrupt. Corruption cannot but propagate corruption. The parent reproduces his own likeness. Hence every child is born in sin. No cradle holds an innocent child. Each offspring of the human family steps upon earth dead towards God, corrupt in inward bias, prone to iniquity. He brings no eye to see God’s will, no ear to hear His voice, no feet to climb the heavenly hill. He is an alien from righteousness, a willing slave of Satan, blinded in intellect, a pilgrim towards a lost land, a vessel fitted for destruction, a current strongly rushing downwards. His heart has many tenants, but God is no longer there. The palace once so fair is overrun with weeds. Like Babylon in ruins, wild beasts of the desert lie there, and the houses are full of doleful creatures (Is 13:21).

This surely is your birth state. Have you realised the awful truth? Do you abhor natural self? Has the life-giving Spirit quickened you with renovating might? Are you a new creation in Christ Jesus? If so, while in these pages you contemplate Cain, surely you will bless the rescuing grace. If otherwise, may his dark picture scare you from delusion’s dream! Would you be saved? You must be born again. Would you see heaven? You must be translated into the second Adam’s kingdom.

Let now man’s firstborn be surveyed. Ponder his course. His deeds will show the disposition of his mind. The story will endorse this view of the human fall and prove that no abyss can be deeper.

The early annals of the world do not feed mere curiosity. Superfluous statement finds no place. Thus we read briefly that the first family commenced in Cain and was increased by Abel. The birth of the elder seemingly was hailed with rapturous delight. The mother in her joy exclaimed, “I have gotten a man from the Lord” (Gen 4:1). The younger received the name of Abel, which is vanity. Is not this a token that he was comparatively disesteemed? If so, the lesson meets us: how man miscalculates and human expectations err. Blessings reflect a sovereign will. True good descends in channels marked by wise decrees. Heaven’s arrangements are deeper than earth’s hopes or wishes. Not man’s desire, but God’s purpose, rules events.

Of the childhood of these brothers we have no mention: a veil conceals their early training. The history only states that their professions were the peaceful work of pastoral life. They laboured under heaven’s own canopy. Abel kept sheep; Cain tilled the ground. One watched the flock; the other sowed the seed and reaped the grain

But surely it is not vain to surmise that they shared the same instruction from their parents’ lips. Thought may listen to the converse of the household. Doubtless these sons would often be riveted by what they were told about the garden-home – the lovely beauty of each scene, the blessedness of God

at all times near – heard in each sound, seen in each object, adored in every movement of the mind. Would they not hear too of the tempter’s sly approach, his daring lie, the ear too easily beguiled, the lingering look, the rising doubt, the new-born lust, the fatal touch, the instant midnight of the soul, the wreck of godliness and peace, the downcast shame, the trembling fear, the inward horror, and all the terrible realities of a sinful state?

Would they not then be told how grace illuminated this dismal gloom, how mercy winged her way to promise recovery through the woman’s seed? Would they not hear of coming redemption and purposed salvation through One whose death would utterly annihilate the devil’s triumph and whose life would bring in everlasting righteousness? Next they would see the rite of sacrifice. Every bleeding victim would proclaim sin’s awful penalty. This ordinance would portray atonement through another’s blood. The skins too of these slaughtered beasts, supplying raiment for the body, would fitly show the obedience of the dying Saviour as the soul’s justifying robe.

These lessons are the full gospel in microscopic form. All saving truth is here embodied. And who can doubt that Cain and Abel were thus taught alike the outlines of the scheme of salvation? They had their Bible in their parents’ teaching. Human malady and heavenly cure, the peril and the refuge, the ruin and the rescue, their state as Adam’s sons, hope through grace – these would be their earliest instruction.

Is the effect on them the same? Are their minds brought to the same holy faith? Far otherwise. The sun, which melts the snow, congeals the clay. While outward lessons are the same to both, one heart is savingly impressed, but the other waxes harder. Great differences would hence pervade their total character. But they come most vividly to view in their approach to God.

Behold the worshippers. First mark Cain. He feels that homage is the great Creator’s due. Therefore he makes an offering. But he consults with blinded reason. He listens to his wayward will and so infers that the produce of his own toil is sacrifice most meet. He brings “of the fruit of the ground”. In this appears at once the working of self-righteous pride. He worships as a vain free-thinker. Here is no confession of his guilty need. Here is no faith in the revealed atonement. Here is no acceptance of the way of grace. Here is no delight in reconciling blood. God’s mode of access is rejected. Self-will rebelliously concludes, I stand bold in uprightness, free to commune with God! Why should I humbly plead another’s death? Why should I trust another’s power to save? I pay the fruit of my own labour. Sufficient is this allegiance to my Maker. This only I present. Such is the constant voice of nature. Such is the vanity of unregenerate man. Inflated by high thoughts of self, he tramples grace beneath disdainful feet.

Now turn to Abel. He likewise comes to worship. But the contrast is great, as light from darkness. He brings the firstlings of his flock. He raises an altar. On it he lays a dying victim. The Spirit testifies of the principle which moves this act. “By faith Abel offered unto God a more excellent sacrifice than Cain” (Heb 11:4). His conduct sweetly shows soul-humbleness, consciousness of nature’s ruin, confession of extremest need, acknowledgment of life’s forfeiture, reliance only on the atoning Lamb. A voice from Abel’s altar cries, My eyes are to the coming Saviour. I joy in Him, as all my hope, desire, pardon, life.

You see the amazing difference. How is it so? The answer is near and sure. Grace visited one; the other was passed by. To Cain all pious precepts were as water cast upon a rock. To Abel they came as good seed falling on good ground. It was so because some mighty power touched the younger, while the elder remained in nature’s hardness, ignorance, conceit. This power was from heaven.

Thus Adam’s children show that only grace can convert. Parents, guardians, teachers, pastors, friends must use every effort and must strain each nerve. But vain is every zealous toil, except the Spirit come to help. Without light from the Holy Ghost, sin can never be felt, and Jesus can never be seen, sought, loved. Souls quickened from on high, and they alone, hasten to the ark for safety.

You who, Abel-like, present a stricken Saviour in your arms, be conscious that you are monuments of mercy, own your vast debt, give thanks, adore. “By grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Eph 2:8). You are followers of “righteous Abel”. “Their righteousness is of Me, saith the Lord” (Is 54:17). Can faith thus worship and receive no smile? This story replies that heaven rejoices when gracious souls plead dying merit. God looks with favour upon Abel and testifies approval. “The Lord had respect unto Abel and to his offering.”

Believer, take all the joy of this grand truth. If you glory in the cross, if your whole trust is in the God-man’s work, your prayers are heard; your worship gladdens the bright courts above; God hearkens to your imploring soul and tokens will descend to prove your acceptance. It was so to Abel. It is so now. All who walk in the same faith find like approval.

How different is the case of unbelief! Formalists may present long trains of man-made observances. The service is self-will, not faith. It is a skeleton with no warm breath. It is but splendid sin. There is no note to reach the ears of God. It is abomination in His sight. “Unto Cain and to his offering He had not respect.”

Cain quickly felt that Abel basked beneath approving smiles, while dark-

ness was his doom. Abel’s happiness, reflecting heavenly rays, pierces him to the quick. The scum of his iniquities soon rises to the surface. The fiends brooding within rush into action. “He was very wroth, and his countenance fell.” Envy, malice, rage fret as a swelling tide. They sweep all barriers away. God in forbearance checks and remonstrates. But divine patience only irritates him more. Passion takes the helm. The presence of his righteous brother becomes a maddening goad. Earth is misery to him while Abel treads it. Thus a murderous thought enters his breast; a murderous scheme is formed. For a while dissimulation hides it. The usual relationships are maintained and, as in other days, they walk together to the fields.

But now what scene occurs? Surely the very earth will quake; the universe will groan; each leaf will hang its head in sorrow, and the sun hide its startled rays. Cain looks upon his mother’s son. But no relents stir. No pity spares. His arm is raised. The blow is aimed. The wound is given. Abel falls a murdered corpse.

There is nothing too bad for sin to do. There are no depths of crime, from which it shrinks. It trembles not to break a parent’s heart, or take a brother’s life. It scoffs at fear of man. It braves the vengeance of the Lord. If its impious hands could scale the heaven of heavens, it would do violence to all within those blest abodes. All this is sounded in those fearful words: “Cain rose up against Abel his brother and slew him”.

The annals of succeeding crime do not show iniquity more vile. There have been awful deeds, but where a deed like this? Thus Adam’s firstborn exhibits evil in its largest stature. Let us not dream that sin came upon earth a little seed and rose by gradual growth into its full enormities. Here it stands at once gigantic in every proportion. It does not need a long course of time to mature it. Behold again that bleeding one. It is “righteous Abel”. The first who lived by faith first dies a martyr’s death.

Let none then fondly dream that piety wins love, or faith conciliates the world’s favour. If now there be no open outrage, it is because restraints confine the arm. Earth would be drunk with gore, if hatred to Christ could work its will. Brother is slain by brother. Earth’s closest bonds are weak to hold back unbelieving enmity.

Behold, the deed is done. Blood stains Cain’s hands. Now the ocean, with all its waves, cannot wash out that dye. Rolling ages cannot sweep it away. Agonies of remorse cannot recall it. No angel’s efforts can remove the weight of guilt. The sin is sinned. Account must now be given. The murderer hears the searching question, for God will speak: “Where is Abel, thy brother? . . . What hast thou done?” But the hardened heart breaks not. The sullen lips pour forth no cry for pardon. No contrition asks for mercy. He

stands an icy pillar of despair. Hope tenders no support. No prospect brings a ray to cheer. He knows not how to bear his being. But forth he must go to reap the harvest sown by sin.

Here the curtain falls. But Cain still lives, and must for ever live. But where? What is his present state? What will be his everlasting doom? He was of the “wicked one”, and with the wicked one must pass to his own place. The race of Cain still pollutes our earth. It is a faithful admonition: “Woe unto them, for they have gone in the way of Cain” (Jude 11). That way is still a common bypath. The sons of nature crowd it. Grace only can call from it.

In this history some of its downward stages are depicted. Pride takes the first step. The sinner, satisfied with self, sneers at the thought of being fallen, vile, lost. His blinded solace is: “I am rich, and increased with goods, and have need of nothing” (Rev 3:17). Self-righteous, he perceives no beauty in the glorious cross. Unconscious of filth, he seeks no cleansing. Ignorant of guilt, he laughs at pardon. Christ is despised. The gospel is rejected, as an old wives’ tale. No grace bars the heart’s door. Therefore the whole legion of hell’s passions find admission. They enter and fix their foul abode. Outward warnings are not heard. Frightful lusts are wantonly indulged. A mad career is madly run. Human laws may check overt acts. Cain’s enormity may not be perpetrated in very deed, but Cain’s depravity dwells within. Then comes the end which has no end: no peace to soothe a dying bed, the dread account before the great white throne, the sure rejection, the awful “Depart from Me”, and lastly the never-ending prison of anguish and despair.

Do not let Cain thus warn in vain. May good spring to you from this awful life! Let his example search your inmost soul. Is there one particle of self-justifying pride within? If so, spare it not. Drag it to the cross and slay it there. Open your eyes to solemn truth. In you, that is in your flesh, there dwelleth no good thing (Rom 7:18). Your best deserves hell’s depths. There is no moment of your life unstained by sin. No thought of your mind could reach the law’s high standard. Away then with all self-confidence. You have no penitence, no tears, no prayers, no services which do not need Christ’s atoning blood. Flee then from self to Christ. No pardon, cleansing, righteousness are found apart from Him. Listen to Cain’s wail. Escape the wrath to come. Rush not to a place of torment.

You yet live. Christ is near with open arms. Hasten as the neediest of sinners to Him, the sinners’ Friend. You will find Him willing, able to give uttermost salvation. None perish with their face towards Jesus.

Spirit of the living God, Thou who didst visit Abel, in mercy visit all who read these pages. Call many by them from Cain’s graceless course to Abel’s faith and heaven’s eternal glory!