A77614:254
Precious remedies against Satan's devices or, salve for believers and unbelievers sores. Being a companion for those that are in Christ, or out of Christ; that are high, or low, learned, or illiterate, staggering, or wandering; that slight, or neglect ordinances, under a pretence of living above them; that are growing (in spirituals) or decaying; that are tempted, or deserted, afflicted, or opposed; that have assurance, or that want assurance; that are self-seekers, or the common-wealths caterpillars; that are in love sweetly united, or that yet have their spirits too much embittered, &c. By Thomas Brooks, a willing servant unto God, and the faith of his people, in the glorious gospel of Christ, at Margarets fish-street hill.Precious remedies against Satans devices or, salve for believers and unbelievers sores. Being a companion for those that are in Christ, or out of Christ; that are high, or low, learned, or illiterate, staggering, or wandering; that slight, or neglect ordinances, under a pretence of living above them; that are growing (in spiritualls) or decaying; that are tempted, or deserted, afflicted, or opposed; that have assurance, or that want assurance; that are self-seekers, or the common-wealths caterpillars; that are in love sweetly united, or that yet have their spirits too much imbittered, &c. By Thomas Brookes, a willing servant unto God, and the faith of his people, in the glorious gospel of Christ, at Margarets fish-street hill.
London: printed by M. Simmons for John Hancock, 1653
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
BY causing them to be still poring,1 and musing upon sin, to mind their sins more then their Saviour, yea, so to mind their sins, as to forget, yea, to neglect their Saviour, that as the Psalmist speaks; The Lord is not in all their thoughts; their eyes are so sixth upon their disease, that they cannot see the Remedy, though it be near; and they do so muse upon their debts, that they have neither mind nor heart to think of their surety, &c.
BY causing them to be still poring,1 and musing upon sinne, to minde their sins more then their Saviour, yea, so to mind their sins, as to forget, yea, to neglect their Saviour, that as the Psalmist speaks; The Lord is not in all their thoughts; their eyes are so fixt upon their disease, that they cannot see the Remedie, though it be neare; and they doe so muse upon their debts, that they have neither mind nor heart to think of their surety, &c.
For weak believers to consider, that though Jesus Christ hath not freed them from the presence of sin, yet he1 hath freed them from the damnatory power of sin. It's most true, that sin and grace were never borne together, neither shall sin and grace dye together; yet while a believer breaths in this world, they must live together, they must keep house together. Christ in this life will not free any believer from the presence of any one sin, though he doth free every believer from the damning power of every sin; There's no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the spirit. The Law cannot condemn a believer, for Christ hath fulfilled it for him; divine Justice cannot condemn him, for that Christ hath satisfied; his sins cannot condemn him, for they in the blood of Christ are pardoned; and his own conscience (upon righteous grounds) cannot condemn him, because Christ, that is greater then his conscience, hath acquitted him, &c.
FOr weake beleevers to consider, that though Jesus Christ hath not freed them from the presence of sin, yet he1 hath freed them from the damnatory power of sin. It's most true, that sinne and grace were never borne together, neither shall sin and grace dye together; yet while a beleever breaths in this world, they must live together, they must keep house together. Christ in this life will not free any beleever from the presence of any one sin, though he doth free every beleever from the damning power of every sin; There's no condemnation to them that are in Christ Jesus, who walke not after the flesh, but after the spirit. The Law cannot condemn a beleever, for Christ hath fulfilled it for him; divine Justice cannot condemn him, for that Christ hath satisfied; his sinns cannot condem him, for they in the blood of Christ are pardoned; and his owne conscience (upon righteous grounds) cannot condemn him, because Christ, that is greater then his conscience, hath acquitted him, &c.
The second Remedy against this device1 of Satan, is, to consider, that though Jesus Christ hath not freed you from the molesting, and vexing power of sin, yet he hath freed you from the reign and2 dominion of sin. Thou sayest that sin doth so molest and vex thee, that thou canst not think of God, nor go to God, nor speak with God; oh! but remember, 'tis one thing for sin to molest and vex thee, and another thing for sin to reign, and have dominion over thee. For sin shall not have dominion over you; for ye are not under the law, but under grace. Sin may rebel, but it shall never reign in any Saint; it fareth with sin in the regenerate, as with those Beasts that Daniel speaks of, That had their dominion taken 3away, yet their lives were prolonged for a season, and a time.
The second Remedy against this device1 of Satan, is, to consider, that though Jesus Christ hath not freed you from the molesting, and vexing power of sin, yet he hath freed you from the reigne and2 dominion of sin. Thou sayest that sinne doth so molest and vex thee, that thou canst not think of God, nor go to God, nor speak with God; oh! but remember, 'tis one thing for sin to molest and vex thee, and another thing for sinne to reigne, and have dominion over thee. For sinne shall not have dominion over you; for ye are not under the law, but under grace. Sin may rebell, but it shall never reigne in any Saint; it fareth with sin in the regenerate, as with those Beasts that Daniel speaks of, That had their dominion taken 3away, yet their lives were prolonged for a season, and a time.
Now sin reigns in the soul, when the soul willingly and readily obeys it, and subjects to its commands, as Subjects do actively obey, and embrace the commands of their Prince. The commands1 of a K. are readily embraced and obeyed by his Subjects; but the commands of a Tyrant are embraced & obeyed unwillingly. All the service that is done to a Tyrant, is out of violence, and not out of obedience; A free and willing subjection to the commands of sin, speaks out ⟨p. 199⟩the soul to be under the reign and dominion of sin; but from this plague, this hell, Christ frees all Believers: Sin cannot say of a believer, as the Centurion said of his servant; I bid one go, and be goeth, and to another come, and he cometh, and to another do this, and he doth it. No, the heart of a St. rises against the commands of sin; and when sin would carry his soul to the Devil, he hales his sin before the Lord, and cries out for Justice, Lord, saith the believing soul, sin plays the Tyrant, the Devil in me, it would have me to do that which makes against thy holiness, as well as against my happiness; against thy honour and glory, as my comfort & peace; therefore do me justice, thou righteous Judge of Heaven and Earth, and let this tyrant sin die for it, &c.
Now sin reigns in the soule, when the soul willingly and readily obeys it, and subjects to its commands, as Subjects do actively obey, and embrace the commands of their Prince. The commands1 of a K. are readily embraced and obeyed by his Subjects; but the commands of a Tyrant are embraced & obeyed unwillingly. All the service that is done to a Tyrant, is out of violence, and not out of obedience; A free and willing subjection to the commands of sin, speaks out ⟨p. 199⟩the soul to be under the reign and dominion of sin; but from this plague, this hell, Christ frees all Beleevers: Sin cannot say of a beleever, as the Centurion said of his servant; I bid one goe, and be goeth, and to another come, and he cometh, and to another do this, and he doth it. No, the heart of a St. rises against the commands of sin; and when sin would cary his soule to the Devill, he hales his sin before the Lord, and cries out for Justice, Lord, saith the beleeving soule, sinn playes the Tyrant, the Devill in mee, it would have mee to doe that which makes against thy holinesse, as well as against my happinesse; against thy honour and glory, as my comfort & peace; therefore do me justice, thou righteous Judge of Heaven and Earth, and let this tyrant sin die for it, &c.
The third Remedy against this device1 of Satan, is, constantly to keep one eye upon the promises of remission of sin,2 as well as the other eye upon the inward operations of sin. This is most certain truth, that God will graciously pardon those sins to his people, that he will not in this life fully subdue in his people. Paul prays thrice, i. e. often to be delivered from the thorn in the flesh, all he can get is, my grace is sufficient for thee; I will graciously pardon that to ⟨p. 200⟩thee, that I will not conquer in thee,3 saith God. And I will cleanse them from all their iniquity, whereby they have sinned against me, and I will pardon all their iniquities whereby they have sinned against me, and whereby they have transgressed against me. I, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. Ah! you lamenting souls, that spend your days in sighing and groaning under the sense and burden of your sins; why do you deal so unkindly with God, and so injuriously with your own souls, as not to cast an eye upon those precious promises of remission of sin, which may bear up, and refresh your spirits in the darkest night, and under the heaviest burden of sin.
The third Remedie against this device1 of Satan, is, constantly to keep one eye upon the promises of remission of sinne,2 as well as the other eye upon the inward operations of sin. This is most certain truth, that God will graciously pardon those sins to his people, that he will not in this life fully subdue in his people. Paul prayes thrice, i. e. often to be delivered from the thorn in the flesh, all he can get is, my grace is sufficient for thee; I will graciously pardon that to ⟨p. 200⟩thee, that I will not conquer in thee,3
The fourth Remedy against this device of Satan, is, to look upon all your sins, as charged upon the account of Christ, as debts which the Lord Jesus hath fully satisfied; and indeed were there but one farthing of that debt unpaid, that Christ was engaged to satisfy, it would not have stood with the unspotted justice of God, to have let him come into Heaven, and sit down at his own right hand; but all our debts by his death being discharged, we are freed, and he is exalted to sit down at the right ⟨p. 201⟩hand of his Father, which is the top of his glory, and the greatest pledge of our felicity; For he hath made him to be sin for 1us that knew no sin, that we might be made the righteousness of God in him, saith the Apostle: All our sins were made to meet upon Christ, as that Evangelical Prophet hath it. He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed. All we like sheep have gone astray, we have turned every one to his own way, and the Lord hath laid on him the iniquity of us all; or as the Hebrew hath it, he hath made the iniquity of us all to meet in him. In Law we know, that all the debts of the Wife are charged upon the Husband; saith the Wife to one, and to another, if2 I owe you any thing, go to my husband; so may a believer say to the Law, and to the justice of God; if I owe you any thing, go to my Christ, who hath undertaken for me; I must not sit down discouraged under the apprehensions of those debts, that Christ to the utmost farthing hath fully satisfied; would it not argue much weakness, I had almost said much madness, for a debtor to sit down discouraged, upon his looking over those debts, that his surety hath readily, freely, and fully satisfied; the sense ⟨p. 202⟩of his great love should engage a man for3 ever to love, and honour his surety, and to bless that hand that hath paid the debt, and crossed the books, &c. but to sit down discouraged when the debt is satisfied, is a sin that bespeaks Repentance, &c.
Christ hath cleared all reckonings betwixt God and us; you remember the Scape-goat, upon his head all the iniquities 1of the children of Israel, and all their transgressions in all their sins were confessed 2and put, and the Goat did bear upon him all their iniquities, &c. Why, the Lord Jesus is that blessed Scape-Goat, upon whom all our sins were laid, and who alone hath carried our sins away into the Land of forget fullness, where they shall never, never be remembered more; a believer under the guilt of his sin may look the Lord in the face, and sweetly plead thus with him; 'Tis true Lord, I owed thee3 much, but thy Son was my Ransom, my Redemption; his blood was the price, he was my surety, and undertook to answer for my sins; I know thou must be satisfied, and Christ hath satisfied thee to the utmost farthing, not for himself, for what sins had he of his own? but for me, they were my debts that he satisfied for; be pleased to look over the book, and thou shalt find that 'tis crossed ⟨p. 203⟩by thy own hand, upon this very account that Christ hath suffered, and satisfied for them.
Christ hath cleared all reckonings betwixt God and us; you remember the Scape-goate, upon his head all the iniquities 1of the children of Israel, and all their transgressions in all their sinns were confessed 2and put, and the Goate did beare upon him all their iniquities, &c. Why, the Lord Jesus is that blessed Scape-Goate, upon whom all our sins were laid, and who alone hath carried our sins away into the Land of forget fulnesse, where they shall never, never be remembred more; a beleever under the guilt of his sin may looke the Lord in the face, and sweetly plead thus with him; 'Tis true Lord, I owed thee3 much, but thy Son was my Ransome, my Redemption; his blood was the price, he was my surety, and undertook to answer for my sinnes; I know thou must be satisfied, and Christ hath satisfied thee to the utmost farthing, not for himself, for what sins had he of his own? but for me, they were my debts that he satisfied for; be pleased to look over the book, and thou shalt find that 'tis crost
The fifth Remedy against this device1 of Satan, is, solemnly to consider of the reasons, why the Lord is pleased to have his people exercised, troubled, and vexed with the operations of sinful corruptions,2 and they are these; partly to keep them humble, and low in their own eyes; and partly to put them upon the use of all divine helps, whereby sin may be subdued and mortified; And partly, that they may live upon Christ for the perfecting the work of Sanctification;3 and partly, to wean them from things below, and to make them heart-sick of their absence from Christ, and to maintain in them bowels of compassion towards others, that are subject to the same infirmities with them; and that they may distinguish between a state of grace, and a state of glory, and that Heaven may be more sweet to them in the close. Now doth the Lord upon these weighty reasons suffer his people to be exercised, and molested with the operations of sinful corruptions; oh! then let no believer speak, write, or conclude bitter things against his own soul, and comforts; because that sin troubles and vexes his righteous soul, ⟨p. 204⟩&c. but lay his hand upon his mouth, and be silent, because the Lord will have it so, upon such weighty grounds, as the soul is not able to withstand.
The fifth Remedy against this device1 of Satan, is, solemnly to consider of the reasons, why the Lord is pleased to have his people exercised, troubled, and vexed with the operations of sinful corruptions,2 and they are these; partly to keep them humble, and low in their owne eyes; and partly to put them upon the use of all divine helps, whereby sin may be subdued and mortified; And partly, that they may live upon Christ for the perfecting the work of Sanctification;3 and partly, to weane them from things below, and to make them heart-sick of their absence from Christ, and to maintain in them bowels of compassion towards others, that are subject to the same infirmities with them; and that they may distinguish between a state of grace, and a state of glory, and that Heaven may be more sweet to them in the close. Now doth the Lord upon these weighty reasons suffer his people to be exercised, and molested with the operations of sinfull corruptions; oh! then let no beleever speak, write, or conclude bitter things against his owne soule, and comforts; because that sinne troubles and vexes his righteous soule,
The sixth Remedy against this Device1 of Satan, is, solemnly to consider, that Believers must repent for their being2 discouraged by their sins. Their being discouraged by their sins will cost them many a prayer, many a tear, and many a groan: And that, because their discouragements under sin flows from ignorance and unbelief; it springs from their ignorance of the riches, freeness, fullness, and everlastingness of Gods love; and from their ignorance of the power, glory, sufficiency, and efficacy of the death and sufferings of the Lord Jesus Christ: And from their ignorance of the worth, glory, fullness, largeness, and completeness of the righteousness of Jesus Christ: And from their ignorance of that real, close, spiritual, glorious, and inseparable union that is betwixt Christ, and their precious soul: Ah! did precious souls know, and believe the truth of these things, as they should, they would not sit down dejected, and over-whelmed under the sense and operations of sin, &c.
The sixth Remedy against this Device1 of Satan, is, solemnly to consider, that Beleevers must repent for their being2 discouraged by their sins. Their being discouraged by their sins will cost them many a prayer, many a teare, and many a groane: And that, because their discouragements under sin flowes from ignorance and unbeliefe; it springs from their ignorance of the riches, freenesse, fulnesse, and everlastingnesse of Gods love; and from their ignorance of the power, glory, sufficiency, and efficacy of the death and sufferings of the Lord Jesus Christ: And from their ignorance of the worth, glory, fulnesse, largenesse, and compleatnesse of the righteousnesse of Jesus Christ: And from their ignorance of that reall, close, spiritual, glorious, and inseparable union that is betwixt Christ, and their precious soule: Ah! did precious souls know, and beleeve the truth of these things, as they should, they would not sit down dejected, and over-whelmed under the sense and operations of sin, &c.
BY working them to make false definitions of their graces: Satan knows, that as false definitions of sin wrong the soul one way, so false definitions of grace wrong the soul another way.
BY working them to make false definitions of their graces: Satan knows, that as false definitions of sinne wrong the soule one way, so false definitions of grace wrong the soule another way.
I will instance only in faith; oh! how doth Satan labour might and main to work men to make false definitions of faith; Some he works to define faith too high, as that it is a full assurance of the love of God to a mans soul in particular, or a full persuasion of the pardon, and remission of a mans own sins in particular; saith Satan, what dost thou talk of faith? faith is an assurance of the love of God, and of the pardon of sin, and this thou hast not; thou knowest thou art far off from this, therefore thou hast no faith; and by drawing men to make such a false definition of faith, he keeps them in a sad, doubting, and questioning condition, and makes them spend their days in sorrow and sighing, ⟨p. 206⟩so that tears are their drink, and sorrow is their meat, and sighing is their work all the day long, &c.
I will instance only in faith; oh! how doth Satan labour might and main to work men to make false definitions of faith; Some he works to define faith too high, as that it is a full assurance of the love of God to a mans soule in particular, or a full perswasion of the pardon, and remission of a mans owne sins in particular; saith Satan, what dost thou talk of faith? faith is an assurance of the love of God, and of the pardon of sin, and this thou hast not; thou knowest thou art far off from this, therefore thou hast no faith; and by drawing men to make such a false definition of faith, he keeps them in a sad, doubting, and questioning condition, and makes them spend their days in sorrow and sighing, ⟨p. 206⟩so that teares are their drink, and sorrow is their meate, and sighing is their work all the day long, &c.
