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and comfort on earth, and a heaven of glory and happiness after death. Desiring that thou mayest find as much sweetness and advantage in reading this Treatise, as I have found, (by the over-shadowing of heaven) in the studying and writing of it, I recommend thee to God, and to the word of his grace, which is able to build thee up, and to give thee an inheritance among them which are sanctified. And rest, Reader,

Thy Soul's Servant in every
office of the Gospel,

THOMAS BROOKS.

PRECIOUS REMEDIES

AGAINST

SATAN'S DEVICES.

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3 COR. ii. 11.

Lest Satan should get an advantage of us: for we are not ignorant of his devices.

IN the fifth verse the apostle shews, that the incestuous person had, by his incest, made sad those precious souls that God would not have made sad: souls that walk sinfully are Hazaels, to the godly, and draw many sighs and tears from them. Jeremiah weeps in secret for Judah's sins; and Paul cannot speak of those belly-gods with dry eyes, Phil. iii. 18.

And

Lot's righteous soul was burthened, vexed and racked, by the filthy Sodomites, 2 Pet. ii. 7, 8. Every sinful Sodomite was a Hazael to his eyes, a Hadadrimmon to his heart. Gracious souls use to mourn for other men's sins as well as their own, and for their souls and sins who make a mock of sin, and a jest of damning their own souls. Guilt or grief, is all that gracious men get by communion with such vain persons, Ps. cxix. 136--158.

In the 6th verse he shews, that the punishment that was inflicted upon the incestuous person, was sufficient, and therefore they should not refuse to receive him who had repented, and sorrowed for his former faults and follies. It is not for the honour of Christ, the credit of the gospel, nor the good of souls, for professors to be like those bloody wretches, that burnt some that recanted at the stake, saying, That they would send them out of the world while they were in a good mind.'

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In the 7, 8, 9, and 10 verses, the apostle stirs up the church to forgive him, to comfort him, and to confirm their love towards him, lest he should be swallowed up with overmuch sorrow; Satan going about to mix the detestable darnel of desperation, with the godly sorrow of a pure penitent heart. It was a sweet saying of Jerome, 'Let a man grieve for his sin, and then joy for his grief;' that sorrow for sin that keeps the soul from looking towards the mercy-seat, and that keeps Christ and the soul asunder, or that renders the soul unfit for the communion of saints, is a sinful sorrow.

In the 11th verse, he lays down another reason to move them to shew pity to the penitent sinner, that was mourning under his sin and misery; 'Lest Satan should get an advantage of us, for we are not ignorant of his devices.' A little for the opening of the words..

i. e.

'Lest Satan should get an advantage of us, lest

Satan over-reach us. The comparison is taken from the greedy merchant, that seeketh and taketh all opportunities to beguile and deceive others. Satan is that wily merchant, that devoureth not widows' houses, but many souls.

We are not ignorant of Satan's devices, counsels, plots, machinations, or stratagems; he is but a titular Christian, that hath not personal experience of Satan's stratagems, his set and composed machinations, his artificially moulded methods, his plots, darts, and depths, whereby he outwitted our first parents, and puts the cheat upon us still, as he sees opportunity.

The main observation that I shall draw from these words, is this:

• That Satan hath his several devices to deceive, entangle, and ruin the souls of men.'

I shall,

1. Introduce the subject.

2. Shew you his several devices.

3. The remedies against his devices.

And,

4. How it comes to pass, that he hath so many several devices to deceive, entangle, and ruin the souls of men.

5. I shall lay down some propositions concerning Satan's devices.

For the proof of the subject take these few scriptures, Ephes. vi. 11. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.' The Greek

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word that is here rendered wiles, is a notable emphatical word.

1. It signifies such treacheries as come upon one's back at unawares. It notes the method or way-layings of that old subtle serpent, who, like Dan's adder in the path, biteth the heels of passengers, and thereby transfuseth his venom to the head and heart. The word signifies an amBushment, or stratagem of war, whereby the enemy sets upon a man at unawares.

2. It signifies such snares as are set to catch us in our road: a man walks in his road, and thinks not of it; but suddenly he is taken by thieves, or falls into a pit, &c.

3. It signifies such as are purposely and craftily set for the taking the prey at the greatest advantage that can be; the Greek signifies properly a way-laying, circumvention, or going about, as they do which seek after their prey. Julian by his craft drew more from the faith, than all his persecuting predecessors could do by their cruelty. So Satan doth more hurt in his sheep's skin, than by roaring like a lion.

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Take one scripture more for the proof of the subject, and that is in 2 Tim. ii. ult. And that they might recover themselves out of the snare of the devil, who are taken captive by him at his will.' The Greek word that is here rendered recover themselves, signifies to awake themselves; the apostle alludeth to one that is asleep, or drunk, who is to be awakened and restored

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