Front matter (continued, part 6)
(2.) Secondly, Consider Christian, that all the trials and troubles, the calamities and miseries, the crosses and losses,
which you meet with in this world—is all the hell that you shall ever have! Here and now you have your hell. Hereafter you shall have your heaven! This is the worst of your condition; the best is yet to come! Lazarus had his hell first, his heaven last; but Dives had his heaven first, and his hell at last. You have all your pangs, and pains, and throes here— that ever you shall have! Your ease, and rest, and pleasure—is yet to come. Here you have all your bitters; your sweets are yet to come! Here you have your sorrows; your joys are yet to come! Here you have all your winter nights; your summer days are yet to come! Here you have your evil things; your good things are yet to come! Death will put an end to all your sins—and to all your sufferings! Death will be an inlet to those joys, delights, and comforts—which shall never have an end! Who can seriously meditate upon this, and not be silent under God's most smarting rod?
(3.) Thirdly, Get an assurance that Christ is yours, and pardon of sin yours, and divine favor yours, and heaven yours. The sense of this will exceedingly quiet and silence the soul under the sorest and sharpest trials a Christian can meet with in this world. He who is assured that God is his portion, will never mutter nor murmur under his greatest burden! He who can groundedly say, 'Nothing shall separate me from the love of God in Christ!' will be able to triumph in the midst of the greatest tribulations, Rom. 8:33-39. He who with the spouse can say, 'My beloved is mine, and I am his!' Cant. 2:16 will bear up quietly and sweetly under
the heaviest afflictions!
In the time of the Marian persecution there was a gracious woman, who being convened before bloody Bonner, then bishop of London, upon the trial of her religion, he threatened her that he would take away her husband from her. Says she, 'Christ is my husband!' I will take away your child. 'Christ,' says she, 'is better to me than ten sons!' I will strip you, says he, of all your outward comforts. 'Yes—but Christ is mine,' says she, 'and you cannot strip me of him.' Oh! the assurance that Christ was hers bore up her heart, and quieted her spirit under all.
'You may take away my life,' says Basil—'but you cannot take away my comfort. You may take away my head—but not my crown.' 'Yes,' says he —'had I a thousand lives, I would lay them all down for my Savior's sake, who has done abundantly more for me!'
John Ardley when he told he was going to be burned at the stake for Christ, said that if he had as many lives as he had hairs on his head, he would lose them all in the fire before he would lose his Christ!
Assurance will keep a man from muttering and murmuring under the sorest afflictions. Mr, Rogers, the first martyr who was burnt in Queen Mary's days, did sing in the flame! A soul who lives in the assurance of divine favor, and in its title to glory, cannot but bear up patiently and quietly under the greatest sufferings which possibly can befall it in this world. That scripture is worth its weight in gold, 'The inhabitants of Zion shall not say, I am sick. The people who dwell there, shall be forgiven their iniquity,' Isaiah 33:24. He does not say, they were not sick. No! But though they were sick, yet they would not say that they were sick. But why should they forget their sorrows, and not remember their pains, nor be sensible of their sickness? Why! the reason is—because the Lord had forgiven them their iniquities! The sense of pardon took away the sense of pain; the sense of forgiveness took away the sense of sickness.
Assurance of pardon will take away the pain, the sting, the trouble of every trouble and affliction that a Christian meets with! No affliction will daunt, startle, or stagger an assured Christian. An assured Christian will be patient and silent under all, Psalm 23.
Melanchthon makes mention of a godly woman, who, having upon her deathbed been in much conflict, and afterward much comforted, broke out into these words—Now, and not until now, I understand the meaning of these words, 'Your sins are forgiven!' the sense of which did mightily cheer and quiet her. He who has got this jewel of assurance in his bosom, will be far enough off from vexing or fretting under the saddest dispensations that he meets with in this world.
(4.) Fourthly, If you would be quiet and silent under your present troubles and trials, then dwell much upon the benefit, the profit, the advantage that has redounded to your souls by all your FORMER troubles and afflictions. Eccles. 7:14, 'In the day of adversity consider.' Oh! now consider, how by former afflictions the Lord has discovered sin, prevented sin, and mortified sin! Consider how the Lord by former afflictions has discovered to you the impotency, the mutability, the insufficiency, and the vanity of the world, and all worldly concerns! Consider how the Lord by former afflictions has melted your heart, and broken your heart, and humbled your heart, and prepared your heart for clearer, fuller, and sweeter enjoyments of himself! Consider what pity, what compassion, what affections, what tenderness, and what sweetness former afflictions have wrought in you, towards others in misery! Consider what room former afflictions have made in your soul for God, for his word, for good counsel, and for divine comfort! Consider how by former afflictions the Lord has made you more partaker of his Christ, his Spirit, his holiness, his goodness, etc. Consider how by former afflictions the Lord has made you to look towards heaven more, to mind heaven more, to prize heaven more, and to long for heaven more, etc.
Now, who can seriously consider of all that good that he has gotten by former afflictions—and not be silent under present afflictions? Who can remember those choice, those great, and those precious earnings that his soul has made of former afflictions, and not reason himself into a holy silence under present afflictions thus, "O my soul! has not God done you much good, great good, special good—by former afflictions? Yes! O my soul! has not God done that for you by former afflictions—which you would not undo for ten thousand worlds? Yes! And is not God, O my soul!
as powerful as ever, as faithful as ever, as gracious as ever, and as ready and willing as ever—to do you good by present afflictions, as he has been to do you good by former afflictions? Yes! Yes! Why, why then do you not sit silent and mute before him, under your present troubles, O my soul?"
It was the saying of one, that an excellent memory was needful for three sorts of men—First, for tradesmen; for they, having many businesses to do, many reckonings to make up, many irons in the fire, had need of a good memory. Secondly, great talkers; for they, being full of words, had need to have a good storehouse in their heads to feed their tongues. Thirdly, for liars; for they telling many untruths, had need of a good memory, lest they should be discovered in their lying contradictions. And I may add for a fourth, that is—those that are afflicted, that they may remember the great good which they have gained by former afflictions, that so they may be the more silent and quiet under present troubles!
(5.) Fifthly, To quiet and silence your souls under the sorest afflictions and sharpest trials, consider, that your choicest, your chief treasure is safe! Your God is safe, your Christ is safe, your portion is safe, your crown is safe, your inheritance is safe, your royal palace is safe, and your jewels—your graces—are safe! Therefore remain silent before the Lord! 2 Tim. 1:12; 4:8.
I have read a story of a man that had a suit, and when his cause was to be heard, he applied himself to three friends, to see what they could do for him—one answered, he would bring him as far on his journey as he could; the second promised him that he would go with him to his journey's end; the third engaged himself to go with him before the judge, and to speak for him, and not to leave him until his cause was heard and determined. These three are a man's riches, his friends, and his graces. His RICHES will help him to comfortable accommodations while they stay with him—but they often take leave of a man before his soul takes leave of his body. His FRIENDS will go with him to his grave, and then leave him. But his GRACES will accompany him before God, they will not leave him nor forsake him; they will go to the grave, to glory, with him! 1 Tim. 6:18, 19.
In that famous battle at Leuctrum, the Thebans got a great victory. But
their captain, Epaminondas, a little before his death, asked whether his shield was taken by the enemy. When he was assured that it was safe—he died most willingly, cheerfully, and quietly. Well! Christians, your shield of faith is safe, your portion is safe, your royal robe is safe, your kingdom is safe, your heaven is safe, your happiness and blessedness is safe! Therefore, under all your afflictions and troubles—be mute under the smarting rod. But,
(6.) Sixthly, If you would be silent and quiet under your sorest troubles and trials, then set yourselves in good earnest upon the mortification of your lusts. It is unmortified lust, which is the sting of every trouble, and which makes every sweet bitter, and every bitter more bitter. Sin unmortified adds weight to every burden, it puts gall to our wormwood, it adds chain to chain—it makes the bed uneasy, the home a prison, relaxations troublesome, and everything vexatious to the soul. James 4:1, 'From whence come wars and fightings among you? come they not hence, even of your lusts, which war in your members?' So I say—from whence comes all this muttering, murmuring, fretting, and vexing, etc. Don't they come from your unmortified lusts? Don't they come from your unmortified pride, and unmortified self-love, and unmortified unbelief, and unmortified passion, etc.? Surely they do! Oh, therefore, as ever you would be silent under the afflicting hand of God, labor for more and more of the grace of the Spirit—by which you may mortify the lusts of the flesh! Rom. 8:13.
It is not your strongest resolutions or purposes, without the grace of the Spirit, which can overmaster a lust. A soul-sore will continue to run— though we resolve and say it shall not. It was the blood of the sacrifice, and the oil, which cleansed the leper in the law. And by them is meant the blood of Christ and the grace of his Spirit. Lev. 14:14-16. It was a touch of Christ's garment which cured the woman of her bloody issue, Mark 5:25.
Your strongest resolutions or purposes may hide a sin—but cannot quench it. They may cover a sin—but cannot cut off a sin. A black patch may cover some sores—but it cures them not! Neither is it the papists' purgatories, watchings, whippings, etc., nor the kissing of the statue of St. Francis, or licking of lepers' sores—which will cleanse the fretting leprosy of sin! In the strength of Christ, and in the power of the Spirit—
set soundly upon the mortifying of every lust! Oh, hug none, indulge none—but resolvedly set upon the ruin of every lust!
One leak in a ship will sink it! One stab strikes Goliad just as dead—as twenty-three did Caesar! One Delilah may do Samson as much mischief as all the Philistines! One broken wheel spoils the whole clock! One vein bleeding will let out all the vitals! One fly will spoil a whole box of ointment! One bitter herb will spoil all the pottage! By eating one apple, Adam lost paradise! One lick of honey endangered Jonathan's life! One Achan was a trouble to all Israel! One Jonah raises a storm and becomes load too heavy for the whole ship! Just so—one unmortified lust will raise very strong storms and tempests in the soul, in the days of affliction.
And therefore, as you would have a blessed calm and quietness in your own spirits under your sharpest trials, set thoroughly upon the work of mortification. Gideon had seventy sons, and but one bastard child, yet that bastard child destroyed all his seventy sons! Judges 8:30, 31, chapter 9:1, 2. Ah, Christian! do you not know what a world of mischief one unmortified lust may do? And therefore let nothing satisfy you, but the blood of all your lusts!
(7.) Seventhly, If you would be silent under your greatest afflictions, your sharpest trials, then make this consideration your daily companion, that is, That all the afflictions which come upon you—come upon you by and through that covenant of grace, which God has made with you. In the covenant of grace, God has engaged himself to keep you from the evils, snares, and temptations of the world; in the covenant of grace, God has engaged himself to purge away your sins, to brighten and increase your graces, to crucify your hearts to the world, and to prepare you and preserve you to his heavenly kingdom; and by afflictions he effects all this, and that according to his covenant too.
"I will maintain my love to him forever, and my covenant with him will never fail. I will establish his line forever, his throne as long as the heavens endure. If his sons forsake my law and do not follow my statutes, if they violate my decrees and fail to keep my commands, I will punish their sin with the rod, their iniquity with flogging; but I will not take my love from him, nor will I ever betray my faithfulness. I will not violate my
covenant or alter what my lips have uttered." Psalms 89:28-34. In these words you have a supposition that the saints may both fall into sins of commission and sins of omission; in the following words you have God's gracious promise—'Then I will punish their sin with the rod, their iniquity with flogging.' God engages himself by promise and covenant—not only to chide and check—but also to correct his people for their sins—'but I will not take my love from him, nor will I ever betray my faithfulness. I will not violate my covenant or alter what my lips have uttered.'
Afflictions are fruits of God's faithfulness—to which the covenant binds him. God would be unfaithful, if he did not afflict his people. Afflictions are part of that gracious covenant which God has made with his people; afflictions are mercies, yes, covenant mercies! Psalm 119:75. Hence it is that God is called the 'God of heaven, the great and awesome God, who keeps his covenant of love,' Neh. 1:5; because, by his covenant of mercy, he is bound to afflict and chastise his people. God by covenant is bound to preserve his people, and not to allow them to perish; and happy are those who are preserved, whether in salt and vinegar—or in wine and sugar.
All the afflictions which come upon a wicked man, come upon him by virtue of a covenant of works—and so all are cursed unto him. But all the afflictions which come upon a gracious man, they come upon him by virtue of a covenant of grace—and so they are blessed unto him. Therefore he has eminent cause to be silent, to lay his hand upon his mouth.
(8 ) Eighthly, If you would be silent and quiet under afflictions, then dwell much upon this—That all your afflictions do but reach the worser, the baser, and the more ignoble part of a Christian, that is, his body, his outward man. 'Though our outward man decays, yet our inward man is renewed day by day,' 2 Cor. 4:16. As Aristarchus said, when he was beaten by the tyrants—'Beat on! It is not Aristarchus you beat, it is only his shell.' Timothy had a very healthful soul—in a sick body, 1 Tim. 5:23. Gaius had a very prosperous soul—in a weak distempered body, 3 John 2.
Epictetus and many of the more refined heathens, have long since
concluded that the body was but the shell—the soul was the man. Now, all the troubles and afflictions which a Christian meets with, they do not reach his soul, they touch not his conscience, they make no breach upon his noble part; and therefore he has cause to be silent, and to lay his hand upon his mouth. The soul is the breath of God, Heb. 12:9, Zech. 12:1, the beauty of man, the wonder of angels, and the envy of devils. The soul is a celestial plant, and of a divine offspring; it is an immortal spirit. Souls are of an angelic nature; a man is somewhat of an angel clothed in clay. The soul is a greater miracle in man, than all the miracles wrought among men. The soul is a demi-semi-god dwelling in a house of clay. Now it is not in the power of any outward troubles and afflictions which a Christian meets with, to reach his soul; and therefore he may well sit mute under the smarting rod.
(9.) Ninthly, If you would be silent and quiet under the saddest providences and sorest trials, then keep up FAITH in continual exercise. "We live by faith, not by sight." 2 Corinthians 5:7. Now faith, in the exercise of it, will quiet and silence the soul, thus,
[1.] By bringing the soul to sit down satisfied in the naked enjoyments of God, John 14:8, Psalm 17:13.
[2.] By drying up the springs of pride, self-love, impatience, murmuring, unbelief, and the carnal delights of this world.
[3.] By presenting to the soul greater, sweeter, and better things in Christ, than anything this world can afford, Heb. 11:3, Philip. iii 7, 8.
[4.] By lessening the soul's esteem of all outward vanities. Do but keep up the exercise of faith, and you will keep silent before the Lord. No man so mute, as he whose faith is still busy about invisible objects.
(10.) Tenthly, If you would keep silent, then keep HUMBLE before the Lord. Oh! labor every day to be more humble and more low and little in your own eyes. 'Who am I,' says the humble soul—'but that God should cross me in this mercy, and take away that mercy, and pass a sentence of death upon every mercy? I am not worthy of the least mercy, I deserve not a crumb of mercy, I have forfeited every mercy, I have never
improved a mercy.'
Only by pride comes contention. It is only pride that puts men upon contending with God and men. A humble soul will lie quiet at the foot of God, it will be contented with bare necessities, Prov. 13:16. As you know that sheep can live upon the bare commons, which a fat ox cannot. A dinner of green herbs relishes well with the humble man's palate; whereas a stalled ox is but a coarse dish to a proud man's stomach. A humble heart thinks none less than himself, nor none worse than himself. A humble heart looks upon small mercies as great mercies; and great afflictions as small afflictions; and small afflictions as no afflictions; and therefore sits mute and quiet under all. Do but keep humble, and you will keep silent before the Lord. Pride kicks, and flings, and frets—but a humble man has still his hand upon his mouth. Everything on this side hell is mercy—much mercy, rich mercy to a humble soul; and therefore he remains mute under the smarting rod.
(11.) Eleventh, If you would keep silence under the afflicting hand of God, then keep close, and hold fast, these soul-silencing and soulquieting maxims or principles. As,
[1.] First, That the worst that God does to his people in this world, is only to make them a little heaven on earth. He brings them into a wilderness—but it is, that he may speak comfortably to them, Hosea 2:14. He casts them into the fiery furnace—but it is, that they may have more of his company. Do the stones come thick and heavy around Stephen's ears—it is but to knock him the nearer to Christ, the cornerstone, etc.
[2.] Secondly, If you would be silent, then hold fast this—What God, our Father wills, is best. "Our fathers disciplined us for a little while as they thought best; but God disciplines us for our good, that we may share in his holiness." Hebrews 12:10. When he wills sickness, sickness in better than health; when he wills weakness, weakness is better than strength; when he wills want, want is better than wealth; when he wills reproach, reproach is better than honor; when he wills death, death is better than life. As God is wisdom itself, and so knows that which is best; so he is goodness itself, and therefore cannot do anything but that
which is best—therefore remain silent before the Lord.
[3.] Thirdly, If you would be silent under your greatest afflictions, then hold fast to this principle—That the Lord will bear you company in all your afflictions, Isaiah 41:10; chapter 43:1-3; Psalm 23; Psalm 90:15; Dan. 3:25, Gen. 39:20, 21; 2 Tim. 4:16, 17. These scriptures are breasts full of divine consolation! These wells of salvation are full; will you turn to them and draw out, that your souls may be satisfied and quieted?
[4.] Fourthly, If you would be silent under your afflictions, then hold fast this principle, That the Lord has more high, more noble, and more blessed ends in the afflicting of you—than he has in the afflicting of the men of the world. The stalk, and the ear of corn, both fall upon the threshing floor—one is cast away, the other is preserved. From one and the same olive tree, and from under one and the same press—is crushed both oil and dregs—but the one is stored for use, the other thrown out as unserviceable. Just so, though afflictions do befall good and bad alike, as the Scripture speaks, Eccles. 9:2, yet the Lord will effect more glorious ends by those afflictions which befall his people, than he will effect by those that befall wicked men. Therefore the Lord puts his people into the furnace for their trial—but the wicked for their ruin. The one is bettered by affliction—the other is made worse. The one is made soft and tender by afflictions—the other is more hard and obdurate. The one is drawn nearer to God by afflictions—the other is driven further from God, etc.
[5.] Fifthly, If you would be silent under your afflictions, then you must hold fast this principle—That the best way in this world to have your own will, is to lie down in the will of God, and quietly to resign up yourself to the good will and pleasure of God. Mat. 15:21, 29. Luther was a man who could have anything from God, and why? Why! because he submitted his will to the will of God! He lost his will in the will of God. O soul! it shall be even as you will—if your will be swallowed up in the will of God.
[6.] Sixthly and lastly, If you would be silent under the afflicting hand of God, then you must hold fast to this principle—That God will make
times of afflictions to be times of special manifestations of divine love and favor to you. Tiburtius saw a paradise when he walked upon hot burning coals. I could affirm this by a cloud of witnesses —but that I must close. Ah, Christians! as ever you would be quiet and silent under the smarting rod, hold fast to these principles, and keep them as your lives! But,
(12) Twelfthly and lastly, To silence and quiet your soul under the afflicting hand of God, dwell much upon the brevity or shortness of man's life. This present life is not life—but a motion, a journey towards life. Man's life, says one, is the shadow of smoke, yes, the dream of a shadow! Says another, man's life is so short, that Augustine doubted whether to call it a dying life or a living death. You have but a day to live, and perhaps you may be now in the last hour of that day; therefore hold out faith and patience. Your troubles and your life, shall shortly end together; therefore remain silent before the Lord. Your grave is going to be made; your sun is near setting; death begins to call you off the stage of this world. Death stands at your back; you must shortly sail forth upon the ocean of eternity; though you have a great deal of work to do—a God to honor, a Christ to close with, a soul to save, a race to run, a crown to win, a hell to escape, a pardon to beg, a heaven to make sure; yet you have but a little time to do it in!
You have one foot in the grave—you are even going ashore on eternity— and will you now cry out of your affliction? Will you now mutter and murmur when you are entering upon an unchangeable and eternal condition? What extreme folly and madness is it for a man to mutter and murmur when he is just a-going out of prison, and his bolts and chains are just a-knocking off! Why, Christian, this is just your case! Therefore remain silent before the Lord. Your life is but short—therefore your troubles cannot be long! Hold up and hold out quietly and patiently a little longer—and heaven shall make amends for all!
"I consider that our present sufferings are not worth comparing with the glory that will be revealed in us!" Romans 8:18.
PRECIOUS REMEDIES AGAINST SATAN'S DEVICES
By Thomas Brooks (1608 - 1680)
"Lest Satan should get an advantage of us--for we are not
ignorant of his devices." 2 Corinthians 2:11
The Epistle Dedicatory
A Word to the Reader
Introduction
I. THE PROOF OF THE POINT
II. SATAN'S DEVICES TO DRAW THE SOUL TO SIN [12 devices and their remedies]
I. By presenting the bait and hiding the hook: For remedies, consider that 1) we ought to keep at the greatest distance from sin and from playing with the bait 2) sin is but a bitter sweet 3) sin will usher in the greatest and the saddest losses 4) sin is very deceitful and bewitching
II. By painting sin with virtue's colors: For remedies, consider that 1) sin is never the less vile by being so painted 2) the more sin is so painted the more dangerous it is
3) we ought to look on sin with that eye with which within a few hours we shall see it 4) sin cost the life-blood of the Lord Jesus
III. By the extenuating and lessening of sin: For remedies, consider that 1) sin which men account small brings God's great wrath on men 2) the giving way to a less sin makes way for the committing of a greater 3) it is sad to stand with God for a trifle 4) often there is most danger in the smallest sins 5) the saints have chosen to suffer greatly rather than commit the least sin 6) the soul can never stand under the guilt and weight of sin when God sets it home upon the soul 7) there is more evil in the least sin than in the greatest affliction
IV. By showing to the soul the best men's sins and by hiding from the soul their virtues, their sorrows, and their repentance: For remedies, consider that 1) the Spirit of God records not only the sins of the saints, but also their repentance 2) these saints did not make a trade of sin 3) though God does not disinherit his sinning people, He punishes them severely 4) God has two main ends in recording the falls of His saints
V. By presenting God to the soul as One made up all of mercy: For remedies, consider that 1) It is the sorest of judgments to be left to sin upon any pretense whatever 2) God is as just as He is merciful 3) sins against mercy will bring the greatest and sorest judgments on men 4) though God's general mercy is over all His works, yet His special mercy is confined to those that are divinely qualified 5) the saints now glorified regarded God's mercy as a most powerful argument against, and not for, sin
VI. By persuading the soul that repentance is easy and that
therefore the soul need not scruple about sinning: For remedies, consider that 1) repentance is a difficult work above our own power 2) repentance changes and converts the whole man from sin to God 3) repentance is a continued act 4) if repentance were easy, the lack of it would not strike millions with terror and drive them to hell 5) to repent of sin is as great a mark of grace as not to sin 6) Satan now suggests that repentance is easy, but shortly he will drive his dupes to despair by presenting it as the hardest work in the world
VII. By making the soul bold to venture upon the occasions of sin: For remedies, consider that 1) certain scriptures expressly command us to avoid occasions of sin and the least appearance of evil 2) there is no conquest over sin unless the soul turns from the occasions of sin 3) saints now glorified have turned from the occasions of sin as from hell itself 4) to avoid the occasions of sin is an evidence of grace
VIII. By representing to the soul the outward mercies enjoyed by men walking in sin, and their freedom from outward miseries: For remedies, consider that 1) we cannot judge of how the heart of God stands towards a man by the acts of His providence 2) nothing provokes God's wrath so much as men's abuse of His goodness and mercy 3) there is no greater curse or affliction in this life than not to be in misery or affliction 4) the wants of evil men are far greater than their outward blessings 5) outward things are not as they seem, nor as they are esteemed 6) God has ends and designs in giving evil men outward mercies and present rest from sorrows and sufferings that cause saints to sigh 7) God often plagues and punishes those whom others think He most spares and loves 8) God will call evil men to a strict account for all the outward good that
they have enjoyed
IX. By presenting to the soul the crosses, losses, sorrows and sufferings that daily attend those who walk in the ways of holiness: For remedies, consider that 1) all afflictions suffered by Christians turn to their profit 2) all such afflictions only reach their worst, not their best, part 3) all such afflictions are short and momentary 4) all such afflictions proceed from God's dearest love 5) it is our duty and glory to measure afflictions not by the smart but by the end 6) God's design in saints' afflictions is to try, not to ruin, their souls 7) the afflictions, wrath and misery consequent upon wickedness are far worse than those linked with holiness
X. By causing saints to compare themselves and their ways with those reputed to be worse than themselves: For remedies, consider that 1) to be quick-sighted abroad and blind at home proves a man a hypocrite 2) it is far better to compare our internal and external actions with the Word than to compare ourselves with others worse than ourselves 3) though our sins may not appear as great as those of others, yet without repentance responding to mercy, we shall be as certainly damned as others
XI. By polluting the souls and judgments of men with dangerous errors that lead to looseness and wickedness: For remedies, consider that 1) an erroneous vain mind is as odious to God as a wicked life 2) it is needful to receive the truth affectionately and plenteously 3) error makes its owner suffer loss 4) it is needful to hate and reject all doctrines that are contrary to godliness, that lead to self-righteousness, and that make good works copartners with Christ 5) it is needful to hold fast the truth 6) it is needful to keep humble 7) errors have been productive of great evils
XII. By leading men to choose wicked company: For remedies, consider that 1) there are express commands of God to shun such company 2) wicked company is infectious and dangerous 3) it is needful to look upon the wicked in such terms as Scripture describes them 4) the company of wicked men was once a grief and burden also to saints now glorified
III. SATAN'S DEVICES TO KEEP SOULS FROM HOLY DUTIES, TO HINDER SOULS IN HOLY SERVICES, TO KEEP THEM OFF FROM RELIGIOUS PERFORMANCES [8 devices and their remedies] I. By presenting the world in such a garb as to ensnare the soul: For remedies, consider that 1) all things here below are impotent and weak 2) they are also full of vanity 3) all things under the sun are uncertain and mutable 4) the great things of the world are hurtful to men owing to the corruption of their hearts 5) all the felicity of this world is mixed 6) it is needful to get better acquainted with, and assurance of, more blessed and glorious things 7) true happiness and satisfaction does not arise from worldly good 8) the value and dignity of the soul is to be a subject of contemplation
II By presenting to the soul the dangers, losses and sufferings that accompany the performance of certain religious duties: For remedies, consider that 1) all such troubles cannot harm the true Christian 2) saints now glorified encountered such dangers, but persevered to the end 3) all such dangers are but for a moment, whereas the neglect of the service of God lays the Christian open to spiritual and eternal dangers 4) God knows how to deliver from troubles by troubles, from dangers by dangers 5) In the service of God, despite troubles and afflictions, the gains
outweigh the losses
III. By presenting to the soul the difficulty of performing religious duties: For remedies, consider that 1) it is better to regard the necessity of the duty than the difficulty of it 2) the Lord Jesus will reveal Himself to the obedient soul and thus make the service easy 3) the Lord Jesus has Himself engaged in hard service and in suffering for your temporal and eternal good 4) religious duties are only difficult to the worse, not to the more noble part of a saint 5) a glorious recompense awaits saints who serve the Lord in the face of difficulties and discouragements
IV. By causing saints to draw false inferences from the blessed and glorious things that Christ has done: For remedies, consider that 1) it is as needful to dwell as much upon scriptures that state Christian duty as upon those that speak of the glorious things that Christ has done for us 2) the glorious things that Christ has done and is now doing for us should be our strongest motives and encouragements for the performance of our duties 3) other precious souls who have rested on Christ's work have been very active and lively in religious duties 4) those who do not walk in God's ways cannot have such evidence of their righteousness before God as can those who rejoice in the service of the Lord 5) duties are to be esteemed not by their acts but by their ends
V. By presenting to view the fewness and poverty of those who hold to religious practices: For remedies, consider that 1) though saints are outwardly poor, they are inwardly rich 2) in all ages God has had some that have been rich, wise and honorable 3) spiritual riches infinitely transcend temporal riches, and satisfy the poorest saints 4) saints now appear to be 'a little flock', but they belong to a company that cannot be numbered
5) it is but as a day before these despised saints will shine brighter than the sun 6) the time will come even in this life when God will take away the reproach and contempt of His people, and make those the 'head' who have been the 'tail'
VI. By showing saints that the majority of men make light of God's ways and walk in the ways of their own hearts: For remedies, consider that 1) certain scriptures warn against following the sinful examples of men 2) those who sin with the multitude will suffer with the multitude 3) the soul of a man is of more worth than heaven and earth
VII. By casting in vain thoughts while the soul is seeking God or waiting on God: For remedies, consider that 1) the God with whom we have to do is great, holy, majestic and glorious 2) despite wandering thoughts it is needful to be resolute in religious service 3) vain and trifling thoughts that Satan casts into our souls are not sins if they are abhorred, resisted and disclaimed 4) watching against, resisting and lamenting sinful thoughts evidences grace and the sincerity of our hearts 5) we must labor to be filled with the fullness of God and enriched with all spiritual blessings 6) we must labor to keep up holy and spiritual affections 7) we must labor to avoid multiplicity of worldly business
VIII. By tempting Christians to rest in their performances: For remedies, consider that 1) our choicest services have their imperfection and weaknesses 2) our choicest services are unable to minister comfort and aid in days of trouble 3) good works, if rested upon, will as certainly destroy us as the greatest sins that we commit 4) God has met our need of a resting place in Christ Himself
IV. SATAN'S DEVICES TO KEEP SAINTS IN A SAD, DOUBTING, QUESTIONING AND UNCOMFORTABLE
CONDITION [8 devices and their remedies] I. By causing saints to remember their sins more than their Savior, yes, even to forget and neglect their Savior: For remedies, consider that 1) though Jesus Christ has not freed believers from sin's presence, He has freed them from its damnatory power 2) though Jesus Christ has not freed believers from the vexing and molesting power of sin, He has freed them from the reign and dominion of sin 3) it is needful to keep one eye on the promise of remission of sin, and the other eye on the inward operations of sin 4) believers' sins have been charged to the account of Christ as debts which He has fully satisfied 5) the Lord has good reasons for allowing His people to be troubled with sinful corruption 6) believers must repent of their being discouraged by their sins
II. By causing saints to make false definitions of their graces: For remedies, consider that 1) there may be true faith, even great faith, where there is no assurance 2) the Scriptures define faith other than Satan tempts the saints to define it 3) there may be true faith where there is much doubting 4) assurance is an effect of faith, not faith itself
III. By causing saints to make false inferences from the cross actings of Providence: For remedies, consider that 1) many things, though contrary to our desires, are not contrary to our good 2) God's hand may be against a man when His love and His heart are set upon him 3) Cross providences are sent by God to work some noble good for saints 4) all the strange and deep providences that believers meet with further them in their way to heaven
IV. By suggesting to saints that their graces are not true, but counterfeit: For remedies, consider that 1) grace may mean either the good will and favor of God, or the gifts of
grace 2) there are differences between renewing grace and restraining grace, between sanctifying and temporary grace (to particulars given)
V. By suggesting to saints that the conflict that is in them is found also in hypocrites and profane souls: For remedies, consider that 1) the whole frame of a believer's soul is against sin 2) a saint conflicts against sin universally, the least sin as well as the greatest 3) the conflict in a saint is maintained for several reasons 4) the saint's conflict is constant 5) the saint's conflict is within the same faculties 6) the saint's conflict is blessed, successful and prevailing
VI. By suggesting to the saint who has lost joy and comfort that his state is not good: For remedies, consider that 1) the loss of comfort is a separable adjunct from grace 2) the precious things still enjoyed are far better than the joys and comforts lost 3) the glorified saints were once in the same condition 4) the causes of joy and comfort are not always the same 5) God will restore the comforts of His people
VII. By reminding the saint of his frequent relapses into sin formerly repented of and prayed against: For remedies, consider that 1) many scriptures show that such relapses have troubled saints 2) God nowhere promises that such relapses will not happen 3) the most renowned of glorified saints have, on earth, experienced such relapses 4) relapses into enormities must be distinguished from relapses into infirmities 5) involuntary and voluntary relapses must be distinguished 6) no experience of the soul, however deep or high, can in itself secure the soul against relapses
VIII. By persuading saints that their state is not good nor their
graces sound: For remedies, consider that 1) the best of Christians have been most tempted by Satan 2) all the saints' temptations are sanctified to them by a hand of love 3) temptations cannot harm the saints as long as they are resisted by them
V. SATAN'S DEVICES TO DESTROY AND ENSNARE ALL SORTS AND RANKS OF MEN IN THE WORLD [5 devices and their remedies]
I. DEVICES AGAINST THE GREAT AND HONORABLE OF THE EARTH 1. By causing them to seek greatness, position, riches and security: For remedies, consider that 1) self-seeking sets men upon sins against the law, the Gospel, and Nature itself 2) self-seeking exceedingly abases a man 3) the Word pronounces curses and woes against self-seekers 4) self-seekers are self-losers and self-destroyers 5) saints have denied self and set public good above personal advantage 6) self hinders the sight of divine things: hence prophets and apostles, when seeing visions, were carried out of themselves
II. By causing them to act against the people of the Most High: For remedies, consider that 1) all who have acted against the saints have been ruined by the God of saints 2) the Scriptures show that God gives victory to His people against their enemies 3) to fight against the people of God is to fight against God Himself 4) men of the world owe their preservation from instant ruin, under God, to the saints
II. DEVICE AGAINST THE LEARNED AND THE WISE By moving them to pride themselves on their parts and abilities, and to despise men of greater grace but inferior abilities: For remedies, consider that 1) men have nothing but what they have received, gifts as well as saving
grace coming alike from Christ 2) men's trusting to their parts and abilities has been their utter ruin 3) you do not transcend others more in parts and abilities than they do you in grace and holiness 4) men who pride themselves on their gifts and set themselves against the saints will find that God blasts and withers their gifts
III. DEVICE AGAINST THE SAINTS By dividing them and causing them to 'bite and devour one another.' For remedies, consider that 1) it is better to dwell on the saints' graces rather than on their weaknesses and infirmities 2) love and union best promote safety and security 3) God commands and requires the saints to love one another 4) it is better to eye the things in which saints agree rather than those things wherein they differ 5) God is the God of peace, Christ the Prince of peace, and the Spirit the Spirit of peace 6) it is needful for the saints to make more care and conscience of maintaining their peace with God 7) it is needful to dwell much upon the relationship and union of the people of God 8) discord is productive of miseries 9) it is good and honorable to be the first in seeking peace and reconcilement 10) saints should agree well together, making the Word the only touchstone and judge of their words and actions 11) saints should be much in self-judging 12) saints should labor to be clothed with humility
IV. DEVICE AGAINST POOR AND IGNORANT SOULS By causing them to affect ignorance and to neglect and despise the means of knowledge: For remedies, consider that 1) an ignorant heart is an evil heart 2) ignorance is the deformity of the soul 3) ignorance makes men objects of God's hatred and wrath 4) ignorance is a sin that leads to all sins
APPENDIX
I. FIVE MORE OF SATAN'S DEVICES 1. By suggesting to men the greatness and vileness of their sins [Eight Remedies] 2. By suggesting to sinners their unworthiness [Four Remedies] 3. By suggesting to sinners their want of certain preparations and qualifications [Three Remedies] 4. By suggesting to sinners that Christ Is unwilling to save them [Six Remedies] 5. By causing sinners to give more attention to the secret decrees and counsels of God than to their own duty [Two Remedies]
II. SEVEN CHARACTERS OF FALSE TEACHERS
III. SIX PROPOSITIONS CONCERNING SATAN AND HIS DEVICES [Five reasons of the point added]
IV. CONCLUSION: TEN SPECIAL HELPS AND RULES AGAINST SATAN'S DEVICES
"Put on the full armor of God so that you can take your stand against the devil's schemes. For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand." Ephesians 6:11-13
THE EPISTLE DEDICATORY
To his most dear and precious ones, the sons and daughters of the Most High God, over whom the Holy Spirit has made him a Watchman.
Beloved in our dearest Lord, Christ, the Scripture, your own hearts, and Satan's devices, are the four prime things that should be first and most studied and searched. If any cast off the study of these, they cannot be safe here, nor happy hereafter. It is my work as a Christian, but much more as I am a Watchman, to do my best to discover the fullness of Christ, the emptiness of the creature, and the snares of the great deceiver; which I have endeavored to do in the following discourse, according to that measure of grace which I have received from the Lord. God once accepted a handful of meal for a sacrifice (Lev. 2:2; 5:12), and a small quantity of goat's hair for an oblation; and I know that you have not so "learned the Father," as to despise "the day of small things" (Zech. 4:10).
Beloved, Satan being fallen from light to darkness, from felicity to misery, from heaven to hell, from an angel to a devil, is so full of malice and envy that he will leave no means unattempted, whereby he may make all others eternally miserable with himself; he being shut out of heaven, and shut up "under the chains of darkness until the judgment of the great day" (Jude 6), makes use of all his power and skill to bring all the sons of men into the same condition and condemnation with himself. Satan has cast such sinful seed into our souls, that now he can no sooner tempt, but we are ready to assent; he can no sooner have a plot upon us, but he makes a conquest of us. If he does but show men a little of the beauty and finery of the world, how ready are they to fall down and worship him! Whatever sin the heart of man is most prone to, that the devil will help forward.
If David is proud of his people, Satan will provoke him to number them, that he may be yet prouder (2 Sam. 24). If Peter is slavishly fearful, Satan will put him upon rebuking and denying of Christ, to save his own skin (Matt. 16:22; 26:69-75). If Ahab's prophets are given to flatter, the devil will immediately become a lying spirit in the mouths of four hundred of them, and they shall flatter Ahab to his ruin (2 Kings 22). If Judas will be a traitor, Satan will quickly enter into his heart, and make him sell his master for money, which some heathen would never have done (John 13:2). If Ananias will lie for advantage, Satan will fill his heart that he
may lie, with a witness, to the Holy Spirit (Acts 5:3). Satan loves to sail with the wind, and to suit men's temptations to their conditions and inclinations. If they be in prosperity, he will tempt them to deny God (Proverbs 30:9); if they be in adversity, he will tempt them to distrust God; if their knowledge be weak, he will tempt them to have low thoughts of God; if their conscience be tender, he will tempt to scrupulosity; if large, to carnal security; if bold-spirited, he will tempt to presumption; if timorous, to desperation; if flexible, to inconstancy; if stiff, to impenitency.
From the power, malice and skill of Satan--proceeds all the soul-killing plots, devices, stratagems and machinations, which are in the world. Several devices he has to draw souls to sin, and several plots he has to keep souls from all holy and heavenly services, and several stratagems he has to keep souls in a mourning, staggering, doubting and questioning condition.
He has several devices to destroy the great and honorable, the wise and learned, the blind and ignorant, the rich and the poor, the real and the nominal Christians.
At one time, he will restrain from tempting, that we may think ourselves secure, and neglect our watch. At another time he will seem to flee, that he may make us proud of the victory. At one time he will fix men's eyes on others' sins than their own, that he may puff them up. At another time he may fix their eyes more on others' graces than their own, that he may discourage them. A man may as well count the stars, and number the sands of the sea, as reckon up all the Devices of Satan; yet those which are most considerable, and by which he does most mischief to the precious souls of men, are in the following treatise discovered, and the Remedies against them prescribed.
Beloved, I think it necessary to give you and the world a faithful account of the reasons moving me to appear in print, in these days, wherein we may say, there was never more writing and yet never less practicing, and they are these that follow:
Reason 1. Because Satan has a greater influence upon men, and higher
advantages over them than they think he has--and the knowledge of his high advantage is the highway to disappoint him, and to render the soul strong in resisting, and happy in conquering.
Reason 2. Your importunity, and the importunity of many other "precious sons of Zion" (Lam. 4:2), has after much striving with God, my own heart, and others, made a conquest of me, and forced me to do that at last, which at first was not a little contrary to my inclination and resolution.
Reason 3. The strange opposition that I met with from Satan, in the study of this following discourse, has put an edge upon my spirit, knowing that Satan strives mightily to keep those things from seeing the light, that tend eminently to shake and break his kingdom of darkness, and to lift up the kingdom and glory of the Lord Jesus Christ, in the souls and lives of the men.
Reason 4. Its exceeding usefulness to all sorts, ranks and conditions of men in the world. Here you have salve for every sore, and a plaster for every wound, and a remedy against every disease, especially against those that tend most to the undoing of souls, and the ruin of the State.
Reason 5. I know not of any one or other that have written of this subject; all that ever I have seen have only touched upon this theme, which has been no small provocation to me, to attempt to do something this way, that others, that have better heads and hearts, may be the more stirred to improve their talents in a further discovery of Satan's Devices, and in making known of such choice Remedies, as may enable the souls of men to triumph over all his plots and stratagems.
Reason 6. I have many precious friends in several countries, who are desirous that my pen may reach them, now that my voice cannot. I have formerly been, by the help of the mighty God of Jacob, a weak instrument of good to them, and cannot but hope and believe that the Lord will also bless these labors to them; they being, in part, the fruit of their desires and prayers.
Reason 7. Lastly, Not knowing how soon my hour-glass may be out, and how soon I may be cut off by a hand of death from all opportunities of
doing further service for Christ or your souls in this world, I was willing to sow a little handful of spiritual seed among you; that so, when I put off this earthly tabernacle, my love to you, and that dear remembrance of you, which I have in my soul, may strongly engage your minds and spirits to make this book your companion, and under all external or internal changes, to make use of this heavenly salve, which I hope will, by the blessing of the Lord, be as effectual for the healing of all your wounds, as their looking up to the bronze serpent was effectual to heal theirs--who were bit and stung with fiery serpents. I shall leave this book with you as a legacy of my dearest love, desiring the Lord to make it a far greater and sweeter legacy than all those carnal legacies that are left by the high and mighty ones of the earth to their nearest and dearest relations.
Beloved, I would not have affection carry my pen too much beyond my intention. Therefore, only give me leave to signify my desires for you, and my desires to you, and I shall draw to a close,
My desires for you are, "that out of his glorious riches he may strengthen you with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith. And I pray that you, being rooted and established in love, may have power, together with all the saints, to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge--that you may be filled to the measure of all the fullness of God." (Eph. 3:16-19) "And we pray this in order that you may live a life worthy of the Lord and may please him in every way: bearing fruit in every good work, growing in the knowledge of God, being strengthened with all power according to his glorious might so that you may have great endurance and patience, and joyfully giving thanks to the Father, who has qualified you to share in the inheritance of the saints in the kingdom of light." (Col. 1:10-12) "That you do no evil." (2 Cor. 13:7); "That your love may abound yet more and more in knowledge, and in all judgment." "That you may approve things that are excellent, that you may be sincere, and without offence until the day of Christ." (Phil. 1:27, 4:1) That "our God would count you worthy of this calling, and fulfill all the good pleasure of his goodness, and the work of faith with power." "That the name of our Lord Jesus Christ may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ." (2
Thess. 1:11, 12) And that you may be eminent in sanctity, sanctity being Zion's glory (Psalm 93:5); that your hearts may be kept upright, your judgments sound, and your lives unblamable. That as you are now "my joy", so in the day of Christ you may be "my crown"; that I may see my labors in your lives; that your lives may not be earthly, when the things you hear are heavenly; but that it may be "as becomes the gospel" (Phil. 1:9, 10).
That as the fish which live in the salt sea yet are fresh, so you, though you live in an ungodly world, may yet be godly and loving; that you may, like the bee, suck honey out of every flower; that you may shine in a sea of troubles, as the pearl shines in the sky, though it grows in the sea; that in all your trials you may shine like the stone in Thracia, which neither burns in the fire nor sinks in the water; that you may be like the heavens, excellent in substance and beautiful in appearance; that so you may meet me with joy in that day wherein Christ shall say to his Father, "Lo, here am I, and the children that you have given me" (Is. 8:18).
My desires to you are--That you would make it your business to study Christ, his Word, your own hearts, Satan's plots, and eternity--more than ever. That you would endeavor more to be inwardly sincere than outwardly glorious; to live, than to have a mere name to live. That you would labor with all your might to be thankful under mercies, and faithful in your places, and humble under divine appearances, and fruitful under precious ordinances. That as your means and mercies are greater than others--so your account before God may not prove a worse than others. That you would pray for me, who am not worthy to be named among the saints, that I may be a precious instrument in the hand of Christ to bring in many souls unto him, and to build up those who are brought in, in their most holy faith; and "that utterance may be given to me, that I may make known all the will of God" (Eph. 6:19); that I may be sincere, faithful, frequent, fervent and constant in the work of the Lord, and that my labor be not in vain in the Lord; that my labors may be accepted in the Lord and his saints, and I may daily see the travail of my soul.
But, above all, pray for me--that I may more and more find the power and sweet of those things upon my own heart, that I give out to you and others; that my soul may be so visited with strength from
on high, that I may live up fully and constantly to those truths that I hold forth to the world; and that I may be both in life and doctrine "a burning and a shining light," that so, when the Lord Jesus shall appear, "I may receive a crown of glory which he shall give to me in that day, and not only to me, but to all who love his appearing." (John 5:35 and 2 Tim. 1:8).
For a close, remember this, that your life is short, your duties many, your assistance great, and your reward sure; therefore faint not, hold on and hold up, in ways of well-doing, and heaven shall make amends for all!
I shall now take leave of you, when my heart has by my hand subscribed, that I am, your loving pastor under Christ, according to all pastoral affections and engagements in our dearest Lord, Thomas Brooks
A WORD TO THE READER
Dear Friend! Solomon bids us buy the truth (Proverbs 23:23), but does not tell us what it must cost, because we must get it though it be ever so dear. We must love truth both shining and scorching. Every parcel of truth is precious as the filings of gold; we must either live with it, or die for it, As Ruth said to Naomi, "Where you go I will go, and where you lodge I will lodge, and nothing but death shall part you and me" (Ruth 1:16, 17); so must gracious spirits say, Where truth goes I will go, and where truth lodges I will lodge, and nothing but death shall part me and truth. A man may lawfully sell his house, land and jewels—but truth is a jewel that exceeds all price, and must not be sold; it is our heritage: "Your testimonies have I taken as an heritage forever" (Psalm 119:111). It is a legacy that our forefathers have bought with their blood, which should make us willing to lay down anything, and to lay out anything, that we may, with the wise merchant in the Gospel (Matt. 13:45), purchase this precious pearl, which is more worth than heaven and earth, and which
will make a man live happily, die comfortably, and reign eternally!
And now, if you please, read the work, and receive this counsel from me.
First, You must know that every man cannot be excellent, yet every man may be useful. An iron key may unlock the door with a golden treasure behind it; yes, iron can do some things that gold cannot.
Secondly, Remember, it is not hasty reading—but serious meditating upon holy and heavenly truths, that make them prove sweet and profitable to the soul. It is not the bee's touching of the flower, which gathers honey—but her abiding for a time upon the flower, which draws out the sweet. It is not he who reads most—but he who meditates most, who will prove the choicest, sweetest, wisest and strongest Christian.
Thirdly, Know that it is not the knowing, nor the talking, nor the reading man—but the doing man, that at last will be found the happiest man. "If you know these things, blessed and happy are you if you DO them." "Not everyone that says, Lord, Lord, shall enter into the kingdom of heaven— but he who DOES the will of my Father that is in heaven" (John 13:17, Matt. 7:21). Judas called Christ Lord, Lord; and yet betrayed him, and has gone to his place. Ah! how many Judases have we in these days, that kiss Christ, and yet betray Christ; that in their words profess him— but in their works deny him; that bow their knee to him, and yet in their hearts despise him; that call him Jesus, and yet will not obey him for their Lord.
Reader, If it is not strong upon your heart to practice what you read, to what end do you read? To increase your own condemnation? If your light and knowledge be not turned into practice, the more knowing a man you are, the more miserable a man you will be in the day of recompense; your light and knowledge will more torment you than all the devils in hell. Your knowledge will be that rod that will eternally lash you, and that scorpion that will forever bite you, and that worm that will everlastingly gnaw you; therefore read, and labor to know, that you may do—or else you are undone forever.
When Demosthenes was asked, what was the first part of an orator, what the second, what the third? he answered, Action! The same may I say. If any should ask me, what is the first, the second, the third part of a Christian? I must answer, Action! As that man who reads that he may know, and that labors to know that he may do, will have two heavens—a heaven of joy, peace and comfort on earth, and a heaven of glory and happiness after death.
Fourthly and lastly, If in your reading you will cast a serious eye upon the margin, you will find many sweet and precious notes, that will oftentimes give light to the things you read, and pay you for your pains with much comfort and profit. So desiring that you may find as much sweetness and advantage in reading this Treatise as I have found, by the overshadowings of heaven, in the studying and writing of it; I recommend you "to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among those who are sanctified" (Acts 20:32).
Your soul's servant in every office of the gospel, Thomas Brooks
INTRODUCTION
In the fifth verse, the apostle shows, that the incestuous person had by his incest saddened those precious souls who God would not have saddened. Souls who walk sinfully are Hazaels to the godly (2 Kings 8:12-15), and draw many sighs and tears from them. Jeremiah weeps in secret for Judah's sins (Jer. 9:1); and Paul cannot speak of the belly-gods with dry eyes (Phil. 3:18, 19). And Lot's righteous soul was burdened, vexed and racked by the filthy Sodomites (2 Peter 2:7, 8). Every sinful Sodomite was a Hazael to his eyes, a Hadadrimmon to his heart (Zech. 12:11). 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 souls get by communion with vain souls! "Streams of tears flow from my eyes, for your law is
not obeyed." Psalm 119:136. "I look on the faithless with loathing, for they do not obey your word." Psalms 119:158.
In the 6th verse, he shows that the punishment which 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 honor 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 into another world while they were in a good mind."
In the 7th, 8th, 9th, and 10th 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 weeds (Matt. 13:25) of despair, 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 which keeps the soul from looking towards the mercy-seat, and that keeps Christ and the soul asunder, or that shall render the soul unfit for the communion of saints--is a sinful sorrow.
In the 11th verse, he lays down another reason to work them to show pity and mercy to the penitent sinner who was mourning and groaning under his sin and misery; that is, lest Satan should get an advantage of us: for we are not ignorant of his devices. A little for the opening of the words.
Lest Satan should get an advantage of us—lest Satan overreach us. The word in the Greek signifies to have more than-belongs to one. The comparison is taken from the greedy merchant, who seeks and takes all opportunities to beguile and deceive others. Satan is that wily merchant, that devours, not widows' houses—but most men's souls!
We are not ignorant of Satan's devices, or plots, or machinations, or stratagems. He is but a Christian in title only, who has not personal experience of Satan's stratagems, his set and composed machinations, his artificially molded methods, his plots, darts, depths, whereby he outwitted our first parents.
The main observation that I shall draw from these words is this—That Satan has his several devices to deceive, entangle, and undo the souls of men. I shall—
1. Prove the point.
2. Show you his several devices.
3. Show the remedies against his devices.
4. Show how it comes to pass that he has so many various devices to deceive, entangle, and undo the souls of men.
5. Lay down some propositions concerning Satan's devices.
THE PROOF OF THE POINT
For the proof of the point, take these few Scriptures: (Eph. 6:11), "Put on the whole armor of God, that you may be able to stand against the wiles of the devil." The Greek word that is here rendered "wiles," is a notable emphatic word.
(1) It signifies such snares as are laid behind one, such treacheries as come upon one's back by surprise, it notes the methods or waylayings of that old subtle serpent, who, like Dan's adder "in the path," bites the heels of passengers, and thereby transfuses his venom to the head and heart (Gen. 49:17). The word signifies an ambush or stratagem of war, whereby the enemy sets upon a man at unawares.
(2) It signifies such snares as are set to catch one in one's road. A man walks in his road, and thinks not of it; but suddenly he is caught by thieves, or falls into a pit, etc.
(3) It signifies such as are purposely, artificially, and craftily set for the taking the prey at the greatest advantage that can be. The Greek signifies
properly a waylaying, circumvention, or going about, as they do, who seek after their prey. Julian, by his craft, drew more away from the faith than all his persecuting predecessors could do by their cruelty. So does Satan more hurt in his sheep's skin than by roaring like a lion.
Take one scripture more for the proof of the point, and that is in 2 Tim. 2:26, "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 awaken themselves. The apostle alludes to one who is asleep or drunk, who is to be awakened and restored to his senses; and the Greek word that is here rendered "taken captive," signifies to be taken alive. The word is properly a military word, and signifies to be taken alive, as soldiers are taken alive in the wars, or as birds are taken alive and ensnared in the fowler's net. Satan has snares for the wise and snares for the simple; snares for hypocrites, and snares for the upright; snares for generous souls, and snares for timorous souls; snares for the rich, and snares for the poor; snares for the aged, and snares for youth. Happy are those souls that are not taken and held in the snares that he has laid!