Chapter 1 › Maxim 8: The eighth Maxim or Consideration., A cabinet of choice jewels, or, A box of precious ointment being a… by Thomas Brooks (1669) | AskReformation

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:168p. 43–44§4

Fifthly, When sin is commonly, habitually sweet, and the §5soul takes a daily pleasure and delight in it, then it reigns, as you may see by comparing the Scriptures in the margin together;¹ when a man daily takes as joyful contentation and satisfaction in his lusts, and in walking after the ways of his own heart, as he does in his highest outward enjoyments, o• in his nearest and dearest relations, then certainly sin is in dominion. Such men as can go constantly on in a way of wickedness, merely to delight and content the flesh, such men are certainly under the power and reign of sin. Many of the Heathens, who knew what rational delights were, scorned sensual delights as inferior to them: These will one day rise in judgment against many of the Professors in our days. I know there is no real pleasure or delight in sin; if intemperance ⟨p. 44⟩could afford more pleasure than temperance, then Heliogabalus should have been more happy than Adam in Paradise; yea, if there were the least real delight in sin, there could be no perfect hell where men shall most perfectly sin, and most perfectly be tormented with their sins. Hark Scholar, said the Harlot to Apulciu•, 'tis but a bitter sweet that you are so fond of. ²When an Asp stings a man, it doth at first tickle him, and make him laugh till the poison by little and little gets to his heart, and then it pains him more than before it delighted him. 'Tis so with sin, it may tickle the soul at first, but it will pain it at last with a witness. I have read of a Gallant addicted to uncleanness, who at last meeting with a beautiful Dame, and having enjoyed his fleshly desires of her, he found her in the morning to be the dead body of one that he had formerly been naught with, which had been acted by the Devil all night, and left dead again in the morning; so that the Gallant's pleasure ended in no small terror. And thus 'tis doubtless with all sinful pleasures: What sin is there so sweet or profitable, that is worth burning in hell for, or worth shutting out of heaven for? &c. But,

Fifthly, When sin is commonly, habitually sweet, and the §5soul takes a daily pleasure and delight in it, then it reigns, as you may see by comparing the Scriptures in the margen• together;¹ when a man daily takes as joyful contentation and satisfaction in his lusts, and in walking after the wayes of his own heart, as he does in his highest outward enjoyments, o• in his nearest and dearest relations, then certainly sin is in dominion. Such men as can go constantly on in a way of wickedness, meerly to delight and content the flesh, such men are certainly under the power and reign of sin. Many of the Heathens, who knew what rational delights were, scorned sensual delights as inferior to them: These will one day rise in judgment against many of the Professors in our dayes. I know there is no real pleasure or delight in sin; if intemperance ⟨p. 44⟩could afford more pleasure than temperance, then Hiliogabalus should have been more happy than Adam in Paradise; yea, if there were the least real delight in sin, there could be no perfect hell where men shall most perfectly sin, and most perfectly be tormented with their sins. Heark Scholar, said the Harlot to Apulciu•, 'tis but a bitter sweet that you are so fond of. ²When an Asp stings a man, it doth at first tickle him, and make him laugh till the poyson by little and little gets to his heart, and then it pains him more than before it delighted him. 'Tis so with sin, it may tickle the soul at first, but it will pain it at last with a witness. I have read of a Gallant addicted to uncleanness, who at last meeting with a beautiful Dame, and having injoyed his fleshly desires of her, he found her in the morning to be the dead body of one that he had formerly been naught with, which had been acted by the Devil all night, and left dead again in the morning; so that the Gallant's pleasure ended in no small terror. And thus 'tis doubtless with all sinful pleasures: What sin is there so sweet or profitable, that is worth burning in hell for, or worth shutting out of heaven for? &c. But,

1Joh 20.12, 13. Prov. 2.14. Amos 6.13. Zeph. 3.11. 2 Thes. 2.12.
2P•••rh.

:169p. 44–45§6

Sixthly, When men commonly take part with sin, when they take up arms in the defence of sin, and in defiance of the commands of God, the motions of the spirit, and the checks of conscience, then sin is in dominion; he that readily, resolvedly and habitually fights sins battles, is sins servant, and without all peradventure under the reign and dominion of sin. Look, as we groundedly conclude, that such men are under the reign and dominion of that King, that they readily, resolvedly and habitually take up arms to fight for; so when the inward faculties of the soul, and the outward members of the body, do readily resolve and habitually take up arms to fight for sin, then and there sin is in dominion, as you may plainly see by consulting the Scriptures in the margin;¹ but where the soul readily, resolvedly and habitually strives against it, conflicts with it, and makes war against it, there 'tis not in dominion, there it reigns not, as you may see ⟨p. 45⟩by comparing the Scriptures in the margin together.² That man that can truly appeal to God, and say, Lord, thou that knowest all hearts and things, thou knowest that there is nothing under the whole heavens that I am so desirous and ambitious of as this, that my sins may be subdued, that my strongest lusts may be mortified, and that those very corruptions that my nature, constitution and complexion is most inclined to, may be brought to an under. That man that can appeal to God, and say, O Lord, what ever becomes of me, I will never be reconciled to any known sin; yea, Lord, though I should perish for ever, yet I am resolved to fight against my sins for ever: Let God do what he will against me, I will do all I can against my sins, and to honour my God; that man is not under the reign and dominion of sin. But,

Sixthly, When men commonly take part with sin, when they take up arms in the defence of sin, and in defiance of the commands of God, the motions of the spirit, and the checks of conscience, then sin is in dominion; he that readily, resolvedly and habitually fights sins battels, is sins servant, and without all peradventure under the reign and dominion of sin. Look, as we groundedly conclude, that such men are under the reign and dominion of that King, that they readily, resolvedly and habitually take up arms to fight for; so when the inward faculties of the soul, and the outward members of the body, do readily resolve and habitually take up arms to fight for sin, then and there sin is in dominion, as you may plainly see by consulting the Scriptures in the margent;¹ but where the soul readily, resolvedly and habitually strives against it, conflicts with it, and makes war against it, there 'tis not in dominion, there it reigns not, as you may see ⟨p. 45⟩by comparing the Scriptures in the margent together.² That man that can truly appeal to God, and say, Lord, thou that knowest all hearts and things, thou knowest that there is nothing under the whole heavens that I am so desirous and ambitious of as this, that my sins may be subdued, that my strongest lusts may be mortified, and that those very corruptions that my nature, constitution and complexion is most inclined to, may be brought to an under. That man that can appeal to God, and say, O Lord, what ever becomes of me, I will never be reconciled to any known sin; yea, Lord, though I should perish for ever, yet I am resolved to fight against my sins for ever: Let God do what he will against me, I will do all I can against my sins, and to honour my God; that man is not under the reign and dominion of sin. But,

1Rom. 6.19, 20. Eph. 2.2, 3. Titus 3.3.
2Rom. 7.23, 24. Gal. 5.17. Rom. 8.13.

:170p. 45–46§6

Seventhly, When sin commonly rises by opposition, then §7it reigns. Look, as grace, when it is in the Throne, it rises by opposition, 2 Sam. 6.22. I will yet be more vile. Mark 10.47,¹ 48. And many charged him that he should hold his peace, but he cried the more a great deal, Thou son of David, have mercy on me; so when sin is in the Throne, it rises higher and higher by opposition. As the more water you cast upon Lime, the more fiercely it burns; so when sin is in its reign and dominion, it flames out the more by opposition; witness the Jews malice and envy against Christ, which when it received but a little easy gentle check by Pilate, ²they cried out so much the more, Crucify him, crucify him. A man that is under the reign and dominion of sin, is like the Rainbow; the Rainbow is never on that side of the world, that the Sun is, but wheresoever it appears, it is in opposition against the Sun; if the Sun be in the East, the Rainbow is in the West, &c. Where sin has the Throne, it will still rise higher and higher by opposition; reprove a swearer for swearing, and he will swear so much the more; yea many times he will swear, that he did not swear, when indeed he did; and so it holds in all other vices that the sinner is given up to. 'Tis said of Catiline, that he was a compound and bundle of warring ⟨p. 46⟩lusts and vices; the same may be said of all others, where sin is in dominion. But,

Seventhly, When sin commonly rises by opposition, then §7it reigns. Look, as grace, when it is in the Throne, it rises by opposition, 2 Sam. 6.22. I will yet be more vile. Mark 10.47,¹ 48. And many charged him that he should hold his peace, but he cryed the more a great deal, Thou son of David, have mercy on me; so when sin is in the Throne, it rises higher and higher by opposition. As the more water you cast upon Lime, the more fiercely it burns; so when sin is in its reign and dominion, it flames out the more by opposition; witness the Jews malice and envy against Christ, which when it received but a little easie gentle check by Pilate, ²they cryed out so much the more, Crucifie him, crucifie him. A man that is under the reign and dominion of sin, is like the Rainbow; the Rainbow is never on that side of the world, that the Sun is, but wheresoever it appears, it is in opposition against the Sun; if the Sun be in the East, the Rainbow is in the West, &c. Where sin has the Throne, it will still rise higher and higher by opposition; reprove a swearer for swearing, and he will swear so much the more; yea many times he will swear, that he did not swear, when indeed he did; and so it holds in all other vices that the sinner is given up to. 'Tis said of Catiline, that he was a compound and bundle of warring ⟨p. 46⟩lusts and vices; the same may be said of all others, where sin is in dominion. But,

1Act. 4.6. to the 34 & 5.40, 41, 42.
2Mark 15.12, 13, 14.

:175p. 47–48§8

Fifteenthly and lastly, A godly man may argue thus. There §15is no condemnation to them, who walk not after the flesh,¹ but after the spirit, Rom. 8.1. But I walk not after the flesh but after the spirit, therefore there is no condemnation to me. Walking after the flesh, notes a course of sin; and walking after the spirit, notes a course of godliness: Now to such as keep off from a course of sin, and that keep on in a course of godliness, there is no condemnation, there is not one condemnation; for God the father won't condemn such a person, nor Jesus Christ won't condemn such a person, nor ⟨p. 48⟩the holy spirit won't condemn such a person, nor the word of grace won't condemn such a person, nor no commandment or threatenings will condemn such a person, no nor such a mans own heart nor conscience (if it be rightly informed) won't condemn him; and therefore well may the holy Ghost say to such a one, there is no condemnation to such a one, there is not one condemnation, &c.

Fifteenthly and lastly, A godly man may argue thus. There §15is no condemnation to them, who walk not after the flesh,¹ but after the spirit, Rom. 8.1. But I walk not after the flesh but after the spirit, therefore there is no condemnation to me. Walking after the flesh, notes a course of sin; and walking after the spirit, notes a course of godliness: Now to such as keep off from a course of sin, and that keep on in a course of godliness, there is no condemnation, there is not one condemnation; for God the father won't condemn such a person, nor Jesus Christ won't condemn such a person, nor ⟨p. 48⟩the holy spirit won't condemn such a person, nor the word of grace won't condemn such a person, nor no commandment or threatnings will condemn such a person, no nor such a mans own heart nor conscience (if it be rightly informed) won't condemn him; and therefore well may the holy Ghost say to such a one, there is no condemnation to such a one, there is not one condemnation, &c.

1Walking in Scripture, signifies to hold on a course of life, Gen. 5.22 . & 17.1.

:177p. 48–49§15

O that you would often, every day think on this, viz. That the undoubted verity of Gods promises, proveth an inseparable connection between true faith and eternal glory, John 3.14, 15, 16. And as Moses lifted up the Serpent in the wilderness, even so must the Son of man be lifted up; That whosoever believeth in him, should not perish, but have eternal life. God so loved the world, that he gave his only begotten Son, that whosoever believeth on him, should not perish, but have everlasting life. John 5.24. Verily, verily (these serious asseverations or protestations amount almost to an oath) I say unto you, he that heareth my words, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death to life. John 3.36. He that believeth on the Son, hath everlasting life. (He hath it in the promise, he hath it in ⟨p. 49⟩the first Fruits, Rom. 8.23. he hath it in the earnest, Ephes. 1.13, 14. and he hath it in Christ his Head, Ephes. 2.6.) Mark 16.16. He that believeth and is Baptised, shall be saved, he that believeth not shall be damned. 1 Pet. 2.6. Behold I lay in Zion a chief Corner stone, Elect precious, and he that believeth on him, shall not be confounded. John 6.40. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life, and I will raise him up at the last day. Verse 47. Verily, verily I say unto you, he that believeth on me, hath everlasting Life. John 2.25. Jesus said unto her, I am the Resurrection and the Life, he that believeth in me, though he were dead, yet shall he live. Verse 26. And whosoever liveth, and believeth in me, shall never dye. John 20.31. But these are written, that ye may believe that Jesus is the Christ the Son of God, and that believing, ye might have life through his name. Look as certainly as the unbeliever shall be cast into outer darkness, so certainly shall the Believer be partaker of the glorious inheritance of the Saints in light; for certainly the Promises are as true as the threatenings, Acts 16.30, 31. Believe on the Lord Jesus Christ, and thou shalt be saved.

O that you would often, every day think on this, viz. That the undoubted verity of Gods promises, proveth an inseparable connexion between true faith and eternal glory, John 3.14, 15, 16. And as Moses lifted up the Serpent in the wilderness, even so must the Son of man be lifted up; That whosoever believeth in him, should not perish, but have eternal life. God so loved the world, that he gave his only begotten Son, that whosoever believeth on him, should not perish, but have everlasting life. John 5.24. Verily, verily (these serious asseverations or protestations amount almost to an oath) I say unto you, he that heareth my words, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death to life. John 3.36. He that believeth on the Son, hath everlasting life. (He hath it in the promise, he hath it in ⟨p. 49⟩the first Fruits, Rom. 8.23. he hath it in the earnest, Ephes. 1.13, 14. and he hath it in Christ his Head, Ephes. 2.6.) Mark 16.16. He that believeth and is Baptised, shall be saved, he that believeth not shall be damned. 1 Pet. 2.6. Behold I lay in Sion a chief Corner stone, Elect precious, and he that believeth on him, shall not be confounded. John 6.40. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life, and I will raise him up at the last day. Verse 47. Verily, verily I say unto you, he that believeth on me, hath everlasting Life. John 2.25. Jesus said unto her, I am the Resurrection and the Life, he that believeth in me, though he were dead, yet shall he live. Verse 26. And whosoever liveth, and believe•h in me, shall never dye. John 20.31

:179p. 49–50§15

O labour as for life, daily to give a firm and fixed assent to the truth of those blessed Promises last cited, and hold it ⟨p. 50⟩as an indisputable and inviolable Principle, That whosoever believeth on the Lord Jesus Christ, or whosoever hath received Christ as his Lord and Saviour, shall be certainly saved.¹ This is the person that hath the Word, the Promise, the Covenant, the Oath of that God that cannot possibly lye, or dye for the pardon of his sin, and for the Salvation of his Soul. Now O my Soul, what security couldest thou ask more of a deceitful man, than that which the great Jehovah, •he faithful God of his own accord hath given to thee, viz. his word, and his. Oath. Now not to believe God upon his Promise and Oath, is to make him a Liar, yea the worst of Liars; yea, 'tis to do worse than the Devils ••r they believe and tremble. Though the word of the Lord deserves the greatest credit that any mortals can give unto it, (he being truth it self that hath said it) though it had no Oaths, nor no Asseverations to be its surety, yet God in his infinite condescending love to poor sinners, that he may sink the truth of what he saith deeper into the hearts and minds of his people, and leave the fairer and fuller print in our assents to the same, he sets on the word of Promise with the weight of Asseverations and Oaths; yea, and to all these he hath annexed his Broad Seal, the Lords Supper, and the Privy Seal of his Spirit: O unreasonable unbelief! shall not the Oath of God silence all Disputes? A man would never desire of any honest man, so much as God hath condescended to, for the confirmation of our Faith, witness his Promises, his Covenant, his Oath, and his Seals; and therefore let us give glory to him by believing, and quietly rest upon his faithfulness.

O labour as for life, daily to give a firm and fixed assent to the truth of those blessed Promises last cited, and hold it ⟨p. 50⟩as an indisputable and inviolable Principle, That whosoever believeth on the Lord Jesus Christ, or whosoever hath received Christ as his Lord and Saviour, shall be certainly saved.¹ This is the person that hath the Word, the Promise, the Covenant, the Oath of that God that cannot possibly lye, or dye for the pardon of his sin, and for the Salvation of his Soul. Now O my Soul, what security couldest thou ask more of a deceitful man, than that which the great Iehovah, •he faithful God of his own accord hath given to thee, viz. his word, and his. Oath. Now not to believe God upon his Promise and Oath, is to make him a Lyar, yea the worst of Lyars; yea, 'tis to do worse than the D•vils ••r they believe and tremble. Though the word of the Lord des•rves the greatest credit that any mortals can give unto it, (he being truth it self that hath said it) though it had no Oaths, nor no Asseverations to be its surety, yet God in his infinite condescending love to poor sinners, that he may sink the truth of what he saith deeper into the hearts and minds of his people, and leave the fairer and fuller print in our assents to the same, he sets on the word of Promise with the weight of Asseverations and Oaths; yea, and to all these he hath annexed his Broad Seal, the Lords Supper, and the Privy Seal of his Spirit: O unreasonable unbelief! shall not the Oath of God silence all Disputes? A man would never desire of any honest man, so much as God hath condescended to, for the confirmation of our Faith, witness his Promises, his Covenant, his Oath, and his Seals; and therefore let us give glory to him by believing, and quietly rest upon his faithfulness.

11 Tim. 1.15. 1 John 1.9. Heb. 6.17, 18. ezek. 32.11. and chap. 18.32. 1 John 5.10.14. Jam. 2 19.1 Tim. 1.15. 1 John 1.9. Heb. 6.17, 18. •zek. 32.11. and chap. 18.32. 1 John 5.10.14. Jam. 2 19.

:180p. 50–51§15

O Sirs, that soul that dares not take his sanctification as an evidence (yea, as a choice and sure evidence) of his interest in Christ, and of the Lords precious love to him, according to the Promises of his favour and Grace (several of which hath been but now under consideration) that Soul ought to acknowledge it as his sin, yea as his great sin, for which he deserves to be smartly rebuked, as making God a loud Liar. O my friends, it is a spiritual peevishness, and ⟨p. 51⟩sinful crossness that keeps many good men and women long in a sad, dark, doubting, perplexed, and disconsolate condition; and certainly 'tis no small sin to set light by any work of the blessed Spirit, and the joy, comfort, and peace that we might have by it; ah how many are there that fear the Lord, who quench, grieve, vex, and provoke the holy Spirit, by denying his work, and by quarrelling against themselves, and the blessed work of the Spirit in them? Certainly 'tis the duty of every Christian to hear as well what can be said for him, as what can be said against him: Many poor,¹ weak (and yet sincere) Chr stians are often apt to be too sour, rigid and bitter against their own souls, they love to practise a merciless severity against themselves; they do not indifferently, impartially consider how the case stands between God and their own souls. It is in this case, as Solomon speaks in another. There is that maketh himself rich,² and yet hath nothing. And there is that maketh himself poor, and yet hath great Riches. That is, there be those in the world that pretend they are rich, and make a show before men as if they were men of great estates, whereas indeed they are exceeding poor and needy.

O Sirs, that soul that dares not take his sanctification as an evidence (yea, as a choice and sure evidence) of his interest in Christ, and of the Lords precious love to him, according to the Promises of his favour and Grace (several of which hath been but now under consideration) that Soul ought to acknowledg it as his sin, yea as his great sin, for which he deserves to be smartly rebuked, as making God a loud Lyar. O my friends, it is a spiritual peevishness, and ⟨p. 51⟩sinful crossness that keeps many good men and women long in a sad, dark, doubting, perplexed, and disconsolate condition; and certainly 'tis no small sin to set light by any work of the blessed Spirit, and the joy, comfort, and peace that we might have by it; ah how many are there that fear the Lord, who quench, grieve, vex, and provoke the holy Spirit, by denying his work, and by quarrelling against themselves, and the blessed work of the Spirit in them? Certainly 'tis the duty of every Christian to hear as well what can be said for him, as what can be said against him: Many poor,¹ weak (and yet sincere) Chr stians are often apt to be too sowre, rigid and bitter against their own souls, they love to practise a merciless severity against themselves; they do not indifferently, impartially consider how the case stands between God and their own souls. It is in this case, as Solomon speaks in another. There is that maketh himself rich,² and yet hath nothing. And there is that maketh himself poor, and yet hath great Riches. That is, there be those in the world that pretend they are rich, and make a shew before men as if they were men of great estates, whereas indeed they are exceeding poor and needy.

1Psal. 77.2. Psal. 88. Job 15.11. chap. 16.8, 9.
2Prov. 13.7. Ever since man ceased to be what he should be, he striveth to seem to be what he is not. It is not the outward show, that shows what things are.Prov. 13.7. Ever since man ceased to be what he should be, he striveth to seem to be what he is not. It is not the outward shew, that shews what things are.

:181p. 51–52§15

There are not a few that stretch their wing beyond their nest, that bear a port beyond their Estates, that trick up themselves with other mens plumes, laying it on above measure in clothes, in high entertainments, in stately Buildings, in great Attendance, &c. when not worth one groat in all the World, but either they dye in Prison, or lay the key under the door, or compound for twelve pence in the pound, &c. And there are others again that are exceeding rich and wealthy, and yet feign themselves, and look upon themselves to be very poor and needy. To apply this spiritually. 'Tis the damning sin of the self-flattering Hypocrite,¹ to make himself rich, to make himself significant, to make his condition better than 'tis: And it is the vanity, the folly, of some sincere Christians, to make their condition worse than indeed it is, to make themselves more miserable and unhappy than indeed they are. Ah Christians, 'tis sad with you, t•s night with you, when you read over the evidences of ⟨p. 52⟩Gods love to your souls, as a man does a Book which he intends to confute. Is it not sad when Christians shall study hard to find evasions to wheel off all those comforts, refreshings, cheerings, and supports, that are tendered to them that are due to them, and that they may upon Gospel-grounds justly claim as their portion, as their inheritance. And O that all such Christians would seriously and frequently lay to heart these eight things.

There are not a few that stretch their wing beyond their nest, that bear a port beyond their Estates, that trick up themselves with other mens plumes, laying it on above measure in cloaths, in high entertainments, in stately Buildings, in great Attendance, &c. when not worth one groat in all the World, but either they dye in Prison, or lay the key under the door, or compound for twelve pence in the pound, &c. And there are others again that are exceeding rich and wealthy, and yet feign themselves, and look upon themselves to be very poor and needy. To apply this spiritually. 'Tis the damning sin of the self-flattering Hypocrite,¹ to make himself rich, to make himself significant, to make his condition better than 'tis: And it is the vanity, the folly, of some sincere Christians, to make their condition worse than indeed it is, to make themselves more miserable and unhappy than indeed they are. Ah Christians, 'tis sad with you, t•s night with you, when you read over the evidences of ⟨p. 52⟩Gods love to your souls, as a man does a Book which he intends to confute. Is it not sad when Christians shall study hard to find evasions to wheel off all those comforts, refreshings, cheerings, and supports, that are tendered to them that are due to them, and that they may upon Gospel-grounds justly claim as their portion, as their inheritance. And O that all such Christians would seriously and frequently lay to heart these eight things.

1Rev. 3.17.