A77614:321
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.
He knows that all sin is hateful to God, and that all sins are Traitors to the Crown and dignity of the Lord Jesus. He looks upon one sin, and sees1 that that threw down Noah, the most righteous man in the world; and he looks upon another sin, and sees that that cast down Abraham, the greatest believer in the world; and he looks upon another sin, and sees that that threw down David, the best King in the world; and he looks upon another sin, and sees that that cast down Paul, the greatest Apostle in the world. He sees that one sin threw down Sampson, the strongest man in the world; another cast down Solomon, the wisest man in the world; and another Moses, the meekest man in the world; and another sin cast down Job, the patientest man in the world, and this raises a holy indignation in his soul against all: so that nothing can satisfy, and content2 his soul, but a destruction of all those lusts and vermin, that vex and rack his righteous heart; it will not satisfy a gracious soul to see Justice done upon one sin, but he cries out for Justice upon all; he would not have some crucified, and others spared, but cries out, Lord, crucify them all, crucify them all. Oh! but now the conflict that is ⟨p. 233⟩in wicked men is partial; they frown upon one fin, and smile upon another; they strike at some sins, but stroke others; they thrust some out of doors, but keep others close in their bosoms, as you may see in Jehu, Herod, Judas, Simon Magus, and Demas. Wicked men strike at gross sins, such as are not only against the law of God, but against the Laws of nature and Nations; but make nothing of less sins, as vain thoughts, idle words, sinful motions,3 petty oaths, &c. They fight against those sins that fight against their honour, profits, pleasures, &c. but make truce with those that are as right hands, and as right eyes to them, &c.
He knows that all sinne is hatefull to God, and that all sinns are Traytors to the Crown and dignity of the Lord Jesus. He looks upon one sin, and sees1 that that threw down Noah, the most righteous man in the world; and hee looks upon another sinne, and sees that that cast down Abraham, the greatest beleever in the world; and he looks upon another sinne, and sees that that threw down David, the best King in the world; and he looks upon another sin, and sees that that cast down Paul, the greatest Apostle in the world. He sees that one sinne threw down Sampson, the strongest man in the world; another cast down Solomon, the wisest man in the world; and another Moses, the meekest man in the world; and another sinn cast downe Job, the patientest man in the world, and this raises a holy indignation in his soule against all: so that nothing can satisfie, and content2 his soule, but a destruction of all those lusts and vermine, that vex and rack his righteous heart; it will not satisfie a gracious soul to see Justice done upon one sin, but he cries out for Justice upon all; he would not have some crucified, and others spared, but cries out, Lord, crucifie them all, crucifie them all. Oh! but now the conflict that is ⟨p. 233⟩in wicked men is partiall; they frown upon one fin, and smile upon another; they strike at some sins, but stroake others; they thrust some out of doors, but keep others close in their bosomes, as you may see in Iehu, Herod, Iudas, Simon Magus, and Demas. Wicked men strike at gtosse sins, such as are not only against the law of God, but against the Laws of nature and Nations; but make nothing of lesse sinnes, as vaine thoughts, idle words, sinfull motions,3 petty oathes, &c. They fight against those sins that fight against their honor, profits, pleasures, &c. but make truce with those that are as right hands, and as right eyes to them, &c.
3. The conflict that is in a Saint against sin, is maintained by spiritual Arguments, by arguments drawn from1 the love of God, the honour of God, the sweetness of communion with God, and from the spiritual and heavenly blessings, and privileges that are conferred upon them by God, and from Arguments drawn from the blood of Christ, the glory of Christ, the eye of Christ, the kisses of Christ, and the intercession of Christ: And from Arguments drawn from the earnest of the Spirit, the seal of the Spirit, the witness of the Spirit, the comforts of the ⟨p. 234⟩Spirit. Oh! but the conflict that is in wicked men, is from low, earnall, and legal Arguments drawn from the eye, ear, or hand of the creature, or drawn from shame, hell, curses of the Law, &c
3. The conflict that is in a Saint against sin, is maintained by spirituall Arguments, by arguments drawn from1 the love of God, the honour of God, the sweetness of communion with God, and from the spirituall and heavenly blessings, and priviledges that are conferred upon them by God, and from Arguments drawn from the blood of Christ, the glory of Christ, the eye of Christ, the kisses of Christ, and the intercession of Christ: And from Arguments drawn from the earnest of the Spirit, the seale of the Spirit, the witnesse of the Spirit, the comforts of the ⟨p. 234⟩Spirit. Oh! but the conflict that is in wicked men, is from low, earnall, and legall Arguments drawn from the eye, eare, or hand of the creature, or drawn from shame, hell, curses of the Law, &c
4. The conflict that is in Saints is a1 constant conflict; though sin and grace were not born in the heart of a St. together, and though they shall not die together, yet whilst a Believer lives they must conflict together; Paul had been about fourteen years converted, when he cried out, I have a law in my members rebelling against the law of my mind, and leading me captive to the law of sin.
4. The conflict that is in Saints is a1 constant conflict; though sin and grace were not born in the heart of a St. together, and though they shall not die together, yet whilst a Beeleever lives they must conflict together; Paul had been about fourteen years converted, when he cryed out, I have a law in my members rebelling against the law of my minde, and leading mee captive to the law of sinne.
Pietro Candiano, one of the Dukes of Venice, died fighting against the Nauratines, with the weapons in his hands: so a Saint lives fighting, and dies fighting, he stands fighting, and falls fighting, with his spiritual weapons in his hands. But the conflict that is in wicked men is inconstant; now they fall out with sin, and anon they fall in with sin; now 'tis bitter, anon 'tis sweet; now the sinner turns from his sin, and anon he turns to the wallowing in sin, as the swine doth to the wallowing in the mire; one hour you shall have him1 praying against sin, as if he feared it ⟨p. 235⟩more then hell, and the next hour you shall have him pursuing after sin, as if there were no God to punish him, no justice to damn him, no hell to torment him.
Pietro Candiano, one of the Dukes of Venice, died fighting against the Nauratines, with the weapons in his hands: so a Saint lives fighting, and dies fighting, he stands fighting, and falls fighting, with his spirituall weapons in his hands. But the conflict that is in wicked men is inconstant; now they fal out with sin, and anon they fall in with sin; now 'tis bitter, anon 'tis sweet; now the sinner turns from his sin, and anon he turns to the wallowing in sin, as the swine doth to the wallowing in the mire; one hour you shall have him1 praying against sin, as if he feared it ⟨p. 235⟩more then hell, and the next houre you shall have him pursuing after sin, as if there were no God to punish him, no justice to damne him, no hell to torment him.
The conflict that is in the Saints, is §5in the same faculties; there is the judgement against the judgement, the mind against the mind, the will against the will, the affections against the affections;1 that is, the regenerate part against the unregenerate part, in all the parts of the soul; but now in wicked men, the conflict is not in the same faculties, but between the conscience and the will; the will of a sinner is bent strongly to such and such sins; but conscience puts in, and tells the sinner God hath made me his Deputy, he hath given me a power to hang and draw, to examine, scourge, judge, and condemn, and if thou doest such and such wickedness, I shall be thy Jailer, and thy tormentor; I do not bear the rod, nor the sword in vain, saith Conscience; if thou sinnest I shall do my office, and then thy life will be a hell, and this raises a tumult in the soul.
The conflict that is in the Saints, is §5in the same faculties; there is the judgement against the judgement, the minde against the minde, the will against the will, the affections against the affections;1 that is, the regenerate part against the unregenerate part, in all the parts of the soule; but now in wicked men, the conflict is not in the same faculties, but between the conscience and the will; the will of a sinner is bent strongly to such and such sins; but conscience puts in, and tels the sinner God hath made me his Deputy, he hath given me a power to hang and draw, to examine, scourge, judge, and condemn, and if thou doest such and such wickednesse, I shall be thy Jay•or, and thy tormentor; I doe not beare the rod, nor the sword in vaine, saith Conscience; if thou sinnest I shall doe my office, and then thy life will be a hell, and this raises a tumult in the soule.
6. The conflict that is in the Saints, is a more blessed successful, and prevailing conflict; a Saint by his conflict with sin, gains ground upon his sin. They ⟨p. 236⟩that are Christs (saith the Apostle) have 1crucified the world with the affections, and lusts. Christ puts to his hand, and helps them to lead captivity captive, and to set their feet upon the necks of those lusts that have formerly trampled upon their souls and their comforts. As the house of Saul grew weaker and weaker, and the house of David grew stronger and stronger, so the Lord by the discoveries of his love, and by the influences of his spirit, he causes grace, the noble part of a Saint, to grow stronger and stronger, and corruption like the house of Saul, to grow weaker and weaker. But sin in a wicked heart gets ground, and grows stronger and stronger; notwithstanding all his conflicts, his heart is more encouraged, emboldened, and hardened in a way of sin, as you may see in the Israelites, Pharaoh, Jehu, and Judas; who doubtless found many strange conflicts, tumults, and mutinies in their souls, when God spake such bitter things against them, and did such justice upon them.
6. The conflict that is in the Saints, is a more blessed successefull, and prevailing conflict; a Saint by his conflict with sin, gaines ground upon his sin. They ⟨p. 236⟩that are Christs (saith the Apostle) have 1crucified the world with the affections, and lusts. Christ puts to his hand, and helps them to lead captivity captive, and to set their feet upon the necks of those lusts that have formerly trampled upon their souls and their comforts. As the house of Saul grew weaker and weaker, and the house of David grew stronger and stronger, so the Lord by the discoveries of his love, and by the influences of his spirit, he causes grace, the noble part of a Saint, to grow stronger and stronger, and corruption like the house of Saul, to grow weaker and weaker. But sin in a wicked heart gets ground, and growes stronger and stronger; notwithstanding all his conflicts, his heart is more encouraged, emboldened, and hardened in a way of sin, as you may see in the Israelites, Pharoah, Jehu, and Judas; who doubtlesse found many strange conflicts, umults, and mutinies in their souls, when God spake such bitter things against them, and did such justice upon them.
But remember this by way of Caution, though Christ hath given sin its deaths wound (by his power, spirit, death, and resurrection) yet it will die but a lingering death: As a man that is mortally wounded, dies by little and ⟨p. 237⟩little, so doth sin in the heart of a Saint. The death of Christ on the Cross was a lingering death, so the death of sin in the soul, is a lingering death, now it dies a little, and anon it dies a little, &c. as the Psalmist speaks, Slay them not least my people forget, scatter them by thy power, and bring them down oh Lord our shield. He would not have them utterly destroyed, but some relics preserved as a memorial: so God dealeth in respect of sin, 'tis wounded and brought down, but not wholly slain, something is still left as a monument of the Divine grace, and to keep us humble, wakeful, and watchful, and that our armour may be still kept on, and our weapons always in our hands. The best mens souls in this life hangs between the flesh and the spirit, as it were like Mahomets Tomb at Aleppo, between two load-stones; like Erasmus, as the Papists paint him, betwixt1 Heaven and Hell; like the Tribe of Manasseh, half on this side Jordan, in the Land of the Amorites, and half on that side in the Holy Land; yet in the issue they shall overcome the flesh, and trample upon the necks of their spiritual enemies.
But remember this by way of Caution, though Christ hath given sinne its deaths wound (by his power, spirit, death, and resurrection) yet it will die but a lingring death: As a man that is mortally wounded, dies by little and ⟨p. 237⟩little, so doth sin in the heart of a Saint. The death of Christ on the Crosse was a lingring death, so the death of sin in the soule, is a lingering death, now it dies a little, and anon it dies a little, &c. as the Psalmist speaks, Slay them not least my people forget, scatter them by thy power, and bring them downe oh Lord our shield. He would not have them utterly destroyed, but some reliques preserved as a memoriall: so God dealeth in respect of sin, 'tis wounded and brought downe, but not wholly slaine, something is still left as a monument of the Divine grace, and to keep us humble, wakefull, and watchfull, and that our armour may be still kept on, and our weapons alwayes in our hands. The best mens soules in this life hangs between the flesh and the spirit, as it were like Mahomets Tomb at Aleppo, between two load-stones; like Erasmus, as the Papists paint him, betwixt
BY suggesting to the soul, that surely1 his estate is not good, because he cannot joy and rejoice in Christ, as once he could, because he hath lost that comfort and joy that once was in his spirit. Saith Satan, thou knowest the time was, when thy heart was much carried out to joying and rejoicing in Christ; thou doest not forget the time when thy heart used to be full of joy and comfort; but now, how art thou fallen in thy joys and comforts? Therefore thy estate is not good, thou doest but deceive thy self, to think that ever it was good, for surely if it had, thy joy and comfort would have continued. And hereupon the soul is apt to take part with Satan, and say, 'tis even so, I see all is naught, and I have but deceived my own soul, &c.
BY suggesting to the soule, that surely1 his estate is not good, because he cannot joy and rejoyce in Christ, as once he could, because he hath lost that comfort and joy that once was in his spirit. Saith Satan, thou knowest the time was, when thy heart was much carried out to joying and rejoycing in Christ; thou doest not forget the time when thy heart used to be full of joy and comfort; but now, how art thou fallen in thy joyes and comforts? Therefore thy estate is not good, thou doest but deceive thy selfe, to think that ever it was good, for surely if it had, thy joy and comfort would have continued. And hereupon the soule is apt to take part with Satan, and say, 'tis even so, I see all is naught, and I have but deceived my owne soule, &c.
The first Remedy against this Device1 of Satan, is to consider, that the loss of comfort is a separable adjunct from grace; the soul may be f•ll of holy affections, when 'tis empty of Divine consolations. There may be, and often2 is true grace, yea, much grace, where there is not a drop of comfort, nor a dram of joy. Comfort is not of the being, but of the well-being of a Christian. God hath not so linked these 2 choice lovers together, but that they may be3 put asunder. That wisdom that is from above, will never work a man to reason thus, I have no comfort, therefore I have no grace, I have lost that joy that once I had, therefore my condition is not good, was never good, &c. but 'twill enable a man to reason thus, tho my comfort is gone, yet the God of my comfort abides; though my joy is lost, yet the seeds of grace remain. The best mens joys are as glass, bright and brittle, and evermore in danger of breaking.
THe first Remedy against this Device1 of Satan, is to consider, that the losse of comfort is a separable adjunct from grace; the soul may be f•ll of holy affections, when 'tis empty of Divine consolations. There may be, and often2 is true grace, yea, much grace, where there is not a drop of comfort, nor a dram of joy. Comfort is not of the being, but of the wel-being of a Christian. God hath not so linked these 2 choice lovers together, but that they may be3 put asunder. That wisdome that is from above, will never work a man to reason thus, I have no comfort, therefore I have no grace, I have lost that joy that once I had, therefore my condition is not good, was never good, &c. but 'twill inable a man to reason thus, tho my comfort is gone, yet the God of my comfort abides; though my joy is lost, yet the seeds of grace remaine. The best mens joyes are as glasse, bright and brittle, and evermore in danger of breaking.
The second Remedy against this Device1 of Satan, is, solemnly to consider, that the precious things that thou still enjoyest, are far better then the joys and comforts that thou hast lost. Thy union with Christ, thy communion with Christ, thy son-ship, thy saint-ship, thy heir-ship, thou still enjoyest by Christ, is far better then the comforts thou hast lost by sin; what though thy comforts be gone, yet thy union and communion with Christ remains, though thy comforts be gone; yet thou art a Son, tho2 a comfortless Son; an heir, though a comfortless heir; a Saint, though a comfortless Saint. Though the bag of silver (thy comforts) be lost, yet the3 box of Jewels (thy union with Christ, thy communion with Christ, thy Sonship, thy Saint-ship, thy Heir-ship) wch thou still enjoyest, is far better then the bag of silver thou hast lost; yea, the least of those precious Jewels is more worth, then all the comforts in the world; well, let this be a cordial to comfort thee, a star to lead thee, and a staff to support thee, that thy box of Jewels are safe, though thy bag of silver be lost.
The second Remedy against this Device1 of Satan, is, solemnly to consider, that the precious things that thou still injoyest, are far better then the joyes and comforts that thou hast lost. Thy union with Christ, thy communion with Christ, thy son-ship, thy saint-ship, thy heir-ship, thou still injoyest by Christ, is far better then the comforts thou hast lost by sin; what though thy comforts be gone, yet thy union and communion with Christ remaines, though thy comforts be gone; yet thou art a Son, tho2 a comfortlesse Son; an heir, though a comfortlesse heir; a Saint, though a comfortlesse Saint. Though the bag of silver (thy comforts) be lost, yet the3 box of Jewels (thy union with Christ, thy communion with Christ, thy Sonship, thy Saint-ship, thy Heir-ship) wch thou still injoyest, is far better then the bag of silver thou hast lost; yea, the least of those precious Jewels is more worth, then all the comforts in the world; well, let this be a cordiall to comfort thee, a star to lead thee, and a staffe to support thee, that thy box of Jewels are safe, though thy bag of silver be lost.
The third Remedy against this Device1 of Satan, is to consider, that thy condition is no other then what hath ⟨p. 241⟩been the condition of those precious2 souls whose names were written upon the heart of Christ, and who are now at rest in the bosom of Christ. One day you shall have them praising and rejoicing, the next day a mourning & weeping: one day you shall have them a singing,3 The Lord is our portion, the next day a sighing and expostulating with themselves,4 Why are ye cast down oh our souls? Why is our Harp turned to mourning? And our Organ into the voice of them that weep? &c.
The third Remedie against this Device1 of Satan, is to consider, that thy condition is no other then what hath ⟨p. 241⟩been the condition of those precious2 soules whose names were written upon the heart of Christ, and who are now at rest in the bosome of Christ. One day you shall have them praising and rejoycing, the next day a mourning & weeping: one day you shall have them a singing,3 The Lord is our portion, the next day a sighing and expostulating with themselves,4 Why are yee cast downe oh our souls? Why is our Harp turned to mourning? And our Organ into the voice of them that weep? &c.
The fourth Remedy against this Device1 of Satan, is solemnly to consider, that the causes of joy and comfort are not always the same. Happily thy former joy and comfort did spring from2 the witness of the spirit, he bearing witness to thy soul that thy nature was changed, thy sins pardoned, thy soul reconciled, &c. Now the Spirit may upon some special occasion, bear witness to the soul, that the heart of God is dearly set upon him, that he loves him with an everlasting love, &c. and yet the soul may never enjoy such a testimony all the days of his life again: Though the spirit be a witnessing spirit, it's not his office every day to witness to believers their interest in God, Christ, Heaven, &c.
The fourth Remedy against this Device1 of Satan, is solemnly to consider, that the causes of joy and comfort are not alwayes the same. Happily thy former joy and comfort did spring from2 the witnesse of the spirit, he bearing witnesse to thy soule that thy nature was changed, thy sins pardoned, thy soule reconciled, &c. Now the Spirit may upon some speciall occasion, bear witnesse to the soul, that the heart of God is dearly set upon him, that he loves him with an everlasting love, &c. and yet the soule may never injoy such a testimony all the dayes of his life again: Though the spirit be a witnessing spirit, it's not his office every day to witnesse to believers their interest in God, Christ, Heaven, &c.
Or happily thy former joy and comfort, did spring from the newness and suddenness of the change of thy condition; for a man in one hour to have1 his night turned into day, his darkness turned into light, his bitter into sweet, Gods frowns into smiles, his hatred into love, his hell into a Heaven, must greatly joy and comfort him. It cannot but make his heart to leap, and dance in him, who in one hour shall see Satan accusing him, his own heart condemning him, the eternal God frowning upon him, the gates of Heaven barred against him, all the creation standing armed at the least beck of God, to execute vengeance on him, and the mouth of the infernal pit open to receive him. Now in this hour, for Christ to come to the amazed soul, and say to it, I have trod the Win•-press of my Fathers wrath for thee, I have laid down my life a ransom for thee, by my blood I have satisfied my Fathers Justice, and pacified his anger, and procured his love for thee; by my blood I have purchased the pardon of thy sins, thy freedom from hell, and thy right to Heaven, &c. Oh! how wonderfully will this cause the soul to leap for joy?
Or happily thy former joy and comfort, did spring from the newnesse and suddennesse of the change of thy condition; for a man in one houre to have1 his night turn'd into day, his darknesse turn'd into light, his bitter into sweet, Gods frownes into smiles, his hatred into love, his hell into a Heaven, must greatly joy and comfort him. It cannot but make his heart to leap, and dance in him, who in one houre shall see Satan accusing him, his owne heart condemning him, the eternall God frowning upon him, the gates of Heaven bar'd against him, all the creation standing armed at the least beck of God, to execute vengeance on him, and the mouth of the infernall pit open to receive him. Now in this hour, for Christ to come to the amazed soule, and say to it, I have trod the Win•-presse of my Fathers wrath for thee, I have laid down my life a ransome for thee, by my blood I have satisfied my Fathers Justice, and pacified his anger, and procured his love for thee; by my blood I have purchased the pardon of thy sins, thy freedom from hell, and thy right to Heaven, &c. Oh! how wonderfully will this cause the soule to leap for joy?
The fifth Remedy against this Device1 of Satan, is, to consider, that God will ⟨p. 243⟩restore and make up the comforts of his people; though thy candle be put out,2 yet God will light it again, and make it burn more light then ever; though thy sun for the present be clouded, yet he that rides upon the clouds, shall scatter those clouds, and cause the sun to shine, and warm thy heart, as in former days, as the Psalmist speaks, aThou which hast showed me great and s•re troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth. Thou shalt increase my greatness, and comfort me on every side. God takes away a little comfort, that he may make room in the soul for a greater degree of comfort. This the Prophet Isaiah sweetly shows, bI have seen his ways, and will heal him, I will lead him also, and restore comforts unto him, and to his mourners. Bear up sweetly oh precious soul! thy storm shall end in a calm; and thy dark night in a sun-shine day; thy mourning shall be turned into rejoicing, and the waters of consolation shall be sweeter and higher in thy soul, then5 ever; the mercy is surely thine, but the time of giving it is the Lords: wait but a little, and thou shalt find the Lord comforting thee on every side.
The fifth Remedy against this Device1 of Satan, is, to consider, that God will ⟨p. 243⟩restore and make up the comforts of his people; though thy candle be put out,2 yet God will light it againe, and make it burn more light then ever; though thy sun for the present be clouded, yet he that rides upon the clouds, shall scatter those clouds, and cause the sun to shine, and warm thy heart, as in formr dayes, as the Psalmist speakes,
