A77614:326
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 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,
BY suggesting to the soul his often1 relapses into the same sin which formerly he hath pursued with particular sorrow, grief, shame and tears, and prayed, complained, and resolved against. Saith Satan, thy heart is not right with God, surely thy estate is not good, thou dost but flatter thy self, to think that ever God will eternally own, and embrace such a one as thou art, who complainest against sin, and yet relapsest into the same sin, who with tears and groans confessest thy sin, and yet ever and anon art fallen into the same sin, &c.
BY suggesting to the soule his often1 relapses into the same sin which formerly he hath pursued with particular sorrow, grief, shame and tears, and prayed, complained, and resolved against. Saith Satan, thy heart is not right with God, surely thy estate is not good, thou dost but flatter thy selfe, to think that ever God will eternally owne, and embrace such a one as thou art, who complainest against sin, and yet relapsest into the same sin, who with teares and groanes confessest thy sin, and yet ever and anon art fallen into the same sin, &c.
I confess this is a very sad condition for a soul, after he hath obtained mercy and pity from the Lord, after God hath spoken peace and pardon to him, and wiped the tears from his eyes, and set him upon his legs, to return to folly; ah! how do relapses lay men open ⟨p. 245⟩to the greatest afflictions, and worst1 temptations? How do they make the wound to bleed afresh? How do they darken and cloud former assurances and evidence• for Heaven? How do they put a sword into the hand of conscience to cut and slash the soul? They raise such fears, terrors, horrors, and doubts in the soul, that the soul cannot be so frequent in duty, as formerly, nor so fervent in duty as formerly, nor so confident in duty as formerly, nor so bold, familiar, and delightful with God in duty as formerly; nor so constant in duty as formerly: they give Satan an advantage to triumph over Christ; they make the work of repentance mo•e difficult; they make a mans life a burden, and they render death to be very terrible unto the soul, &c.
I confesse this is a very sad condition for a soule, after he hath obtained mercy and pity from the Lord, after God hath spoken peace and pardon to him, and wip't the tears from his eyes, and set him upon his legs, to returne to folly; ah! how doe relapses lay men open ⟨p. 245⟩to the greatest afflictions, and worst1 temptations? How doe they make the wound to bleed afresh? How doe they darken and cloud former assurances and evidence• for Heaven? How doe they put a sword into the hand of conscience to cut and slash the soule? They raise such feares, terrours, horrours, and doubts in the soule, that the soule cannot be so frequent in duty, as formerly, nor so fervent in duty as formerly, nor so confident in duty as formerly, nor so bold, familiar, and delightfull with God in duty as formerly; nor so constant in duty as formerly: they give Satan an advantage to triumph over Christ; they make the work of repentance mo•e difficult; they make a mans life a burden, and they render death to be very terrible unto the soule, &c.
The first Remedy against this device1 of Satan, is, solemnly to consider, that there are many Scriptures that do clearly evidence a possibility of the St. falling into the same sins, whereof they have formerly repented. cI will heal their backsliding, I will love them freely, for mine anger is turned away from them, saith the Lord by the Prophet Hosea, so the Prophet Jeremiah speaks, dGo and proclaim these words towards the North▪ and say, return thou back-sliding Israel▪ saith the Lord, and I will not cause mine anger to fall upon you: for I am merciful▪ saith the 4Lord, and I will not keep anger for ever. Turn, oh backsliding Israel, saith the Lord, for I am married unto you: And I will take you one of a City, and two of a family, and I will bring you to Zion: So the Psalmist, They turned back and dealt unfaithfully like their Fathers, they were turned aside like a deceitful bow. And no wonder, for tho their repentance be never so sincere and sound, yet their graces are but weak, ⟨p. 247⟩and their mortification imperfect in5 this life; though by grace they are freed from the dominion of sin, and from the damnatory power of every sin, and from the love of all sin, yet grace doth not free them from the seed of any one sin; and therefore 'tis possible for a soul to fall again and again into the same sin; if the fire be not wholly put out, who would think it impossible that it should catch and burn again and again?
THe first Remedie against this device1 of Satan, is, solemnly to consider, that there are many Scriptures that doe clearly evidence a possibility of the St. falling into the same sins, whereof they have formerly repented.
