Then & Now · 3 of 44
The Text Opened and the Point Proved
The Text Opened and the Point Proved
2 CORINTH. 2. 11. Leſt Satan ſhould get an advantage of us: for we are not ignorant of his Devices.
2 CORINTH. 2. 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, ſadded thoſe precious ſouls that God would not have ſadded; ſoules that walk ſinfully are Hazaels to the godly, and draw many ſighes and tears from them; Jeremy weepes in ſecret for Judah’s ſins, and Paul cannot ſpeak of thoſe Belly▪ Gods with drie eyes, Phil. 3. 18. p. 2 And Lots righteous ſoule was burdened,39 vexed, and racked by the filthy Sodomites, 2 Pet. 2. 7, 8. Every ſinfull Sodomite was a Hazael to his eyes, a Hadadrimmon to his heart; Gracious ſoules uſe to mourne for other mens ſins as well as their owne, and for their ſoules40 and ſins, who make a mock of ſin, and a jeſt of damning their owne ſouls. Guilt or grief is all that gracious ſoules get by communion with vain ſouls.
In the fifth verse, the apostle shows, that the incestuous person had by his incest, sadded those precious souls that God would not have sadded; 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‸ 3:‸18. And Lot’s righteous soul was burdened,33 vexed, and racked by the filthy Sodomites, 2 Pet‸ 2:‸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 souls34 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.
In the ſixth Verſe, he ſhewes, 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. ‘Tis not for the honour of Chriſt, the credit of the Goſpel, nor the good of ſoules, for Profeſſors to be like thoſe41 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 minde.
- 41. Act. and Mon. ſol. 1392.
In the sixth verse, he shows, 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. ’Tis not for the honour of Christ, the credit of the gospel, nor the good of souls, for professors to be like those35 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.
- 35. Act. and Mon. fol. 1392.
In the 7, 8, 9, and 10 Verſes, the Apoſtle ſtirres up the Church to forgive him, to comfort him, and to confirme their love towards him, leſt he ſhould be ſwallowed up with over much ſorrow, Satan going about to mix the deteſtable darnell of deſperation with the godly ſorrow of a pure penitent heart. p. 3 It was a ſweet ſaying of one, Let a man42 grieve for his ſin, and then joy for his grief; that ſorrow for ſin that keeps the ſoule from looking towards the Mercie-Seat, and that keeps Chriſt and the ſoul aſunder, or that ſhall render the ſoule unfit for the communion of Saints, is a ſinfull ſorrow.
- 42. Doleat & de dolore gaudeat, Jerome.
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 over much 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 one, Let a man36 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 shall render the soul unfit for the communion of saints, is a sinful sorrow.
- 36. Doleat & de dolore gaudeat, Jerome.
In the eleventh Verſe, he layes down another reaſon to work them to ſhew pity and mercy to the penitent ſinner, that was mourning and groaning under his ſin and miſery, i. e. Leſt Satan ſhould get an advantage of us: for we are not ignorant of his Devices. A little for the opening of the words.
In the eleventh verse, he lays down another reason to work them to show pity and mercy to the penitent sinner, that was mourning and groaning under his sin and misery, i. e. 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,43 leaſt Satan over-reach us, the Greek word ſignifieth to have more then belongs to one; 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 widowes houſes, but moſt mens ſouls.
- 43. Πλεονεκτηθῶμεν.
Lest Satan should get an advantage of us,37 lest Satan over-reach us, the Greek word signifieth to have more than belongs to one; 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 most men’s souls.
- 37. Πλεονεκτηθῶμεν.
For we are not ignorant of Satans devices, or plots, or machinations, or ſtratagems;44 he is but a titular Chriſtian, that hath not perſonall experience of Satans ſtratagems, his ſet and compoſed machinations, his artificially-moulded methods, his plots, darts, depths, whereby p. 4 he out-witted our firſt parents, and fits us a penny-worth ſtill, as he ſees reaſon.
- 44. Nonματα.
For we are not ignorant of Satan’s devices, or plots, or machinations, or stratagems;38 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, depths, whereby he out-witted our first parents, and fits us a penny-worth still, as he sees reason.
- 38. Νοήματα.
The maine Obſervation that I ſhall draw from theſe words, is this.
The main observation that I shall draw from these words, is this.
That Satan hath his ſeverall devices to deceive, intangle, and undoe the ſouls of men.
That Satan hath his several devices to deceive, entangle, and undo the souls of men.
I ſhall firſt prove the point, and ſecondly ſhew you his ſeverall Devices; and thirdly the Remedies againſt his Devices; and fourthly, how it comes to paſſe, that he hath ſo many ſeverall Devices to deceive, intangle, and undoe the ſoules of men. Fifthly, I ſhall lay downe ſome Propoſitions concerning Satan, and his Devices. For the proofe of the point, take theſe few Scriptures. Epheſ. 6. ver. 11. Put on the whole armour of God, that ye may be able to ſtand againſt the wiles of the Devil. The Greek word45 that is here rendred wiles, is a notable emphaticall word.
- 45. Μεθοδείας.
I shall first prove the point, and secondly show you his several devices; and thirdly the remedies against his devices; and fourthly, how it comes to pass, that he hath so many several devices to deceive, entangle, and undo the souls of men. Fifthly, I shall lay down some propositions concerning Satan, and his devices. For the proof of the point, take these few Scriptures. Eph 6:‸11. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. The Greek word39 that is here rendered wiles, is a notable emphatical word.
- 39. Μεθοδείας.
1. It ſignifies ſuch ſnares as are laid behind one, ſuch treacheries as come upon ones back at unawares. It notes the methods, or way-layings of that old ſubtile Serpent, who, like Pans adder in the path, biteth the heels of paſſengers, and thereby transfuſeth his venome to the head and heart; the word ſignifies an ambuſhment, or ſtratagem of War, whereby the enemy ſets upon a man ex inſidiis, at unawares.
1. It signifies such snares as are laid behind one, such treacheries as come upon one’s back at unawares. It notes the methods, 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 ex insidiis, at unawares.
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 μεθοδείας being derived from μετά and ὁδός, ſignifies properly a way-laying, circumvention, or going about, as they doe which ſeek after their prey. Julian by his craft, drew more from the Faith, then all his perſecuting Predeceſſors could doe by their cruelty. So doth Satan more hurt in his ſheepskin, then by roaring like a Lyon.
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 μεθοδείας being derived from μετά and ὁδός, 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 doth Satan more hurt in his sheepskin, than by roaring like a lion.
Take one Scripture more for the proof of the point, and that is in the ſecond of Timothy, the ſecond chapter, and the laſt verſe, And that they may recover themſelves out of the ſnare of the devil, who are taken captive by him at his will. The Greek word that is here rendred recover themſelves, ſignifies to awake47 themſelves. The Apoſtle alludeth to one that is aſleep, or drunk, who is to be awaked and reſtored to his ſenſes; and the Greek word that is here rendred taken captive, ſignifies to be taken alive;48 the word is, properly, a warlike word, p. 6 and ſignifies to be taken alive, as Souldiers are taken alive in the wars, or as Birds are taken alive, and inſnared in the Fowlers net. Satan hath ſnares for the wiſe, and ſnares for the ſimple, ſnares for Hypocrites, and ſnares for the upright; ſnares for generous ſoules, and ſnares for timerous ſoules, ſnares for the rich, and ſnares for the poore, ſnares for the aged, and ſnares for youth, &c. happy are thoſe ſoules that are not taken and held in the ſnares that he hath laid. Take one proofe more, and then I will proceede to the opening of the Point, and that is in the 2d Revelations, and the 24. v. But unto you I ſay, and unto the reſt in Thyatira, as many as have not49 this Doctrine, and which have not knowne the depths of Satan, as they ſpeake, I will put upon you no other burden, but to hold faſt till I come. Thoſe poore ſoules called their opinions the depths of God, when indeed they were the depths of Satan; you call your opinions depths, and ſo they are, but they are ſuch depths as Satan hath brought out of Hell, they are the whiſperings and hiſſings of that Serpent, not the inſpirations of God.
Take one Scripture more for the proof of the point, and that is in the second of Timothy, the second chapter, and the last verse, And that they may 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 awake41 themselves. The apostle alludeth to one that is asleep, or drunk, who is to be awaked and restored to his senses; and the Greek word that is here rendered taken captive, signifies to be taken alive;42 the word is, properly, a warlike 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 hath 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, etc‸. Happy are those souls that are not taken and held in the snares that he hath laid. Take one proof more, and then I will proceed to the opening of the point, and that is in the 2d Revelations, and the 24. v. But unto you I say, and unto the rest in Thyatira, as many as have not43 this doctrine, and which have not known the depths of Satan, as they speak, I will put upon you no other burden, but to hold fast till I come. Those poor souls called their opinions the depths of God, when indeed they were the depths of Satan; you call your opinions depths, and so they are, but they are such depths as Satan hath brought out of hell, they are the whisperings and hissings of that serpent, not the inspirations of God.