Tag Archive | Goodness

Satan’s Devices: #8-By Playing Up Outward Mercies And Downplaying Outward Miseries

Pyrite foolsgold

Precious Remedies Against Satan’s Devices

By Thomas Brooks, (1608 – 1680)

SATAN’S DEVICES TO DRAW THE SOUL TO SIN

[12 devices and their remedies]

DEVICE 8. By representing to the soul the outward mercies that vain men enjoy, and the outward miseries that they are freed from, while they have walked in the ways of sin.

Says Satan, Do you see, O soul, the many blessings that such and such enjoy, who walk in those very ways that your soul startles to think of, and the many crosses that they are delivered from, even such as makes other men, who say they dare not walk in such ways, to spend their days in sighing, weeping, groaning, and mourning? and therefore, says Satan, if ever you would be freed from the dark night of adversity, and enjoy the sunshine of prosperity—you must walk in their ways.

By this stratagem the devil took those in Jer. 44:16-18, “We will not listen to your messages from the Lord! We will do whatever we want. We will burn incense to the Queen of Heaven and sacrifice to her just as much as we like—just as we and our ancestors did before us, and as our kings and princes have always done in the towns of Judah and in the streets of Jerusalem. For in those days we had plenty to eat, and we were well off and had no troubles! But ever since we quit burning incense to the Queen of Heaven and stopped worshiping her, we have been in great trouble and have suffered the effects of war and famine.” This is just the language of a world of ignorant, profane, and superstitious souls, who would have returned to bondage, yes, to that bondage that was worse than that the Israelites groaned under.

Remedy (1). The first remedy is, solemnly to consider, That no man knows how the heart of God stands towards a person, by his outward blessings to that person. His hand of mercy may be towards a man, when his heart may be against that man, as you may see in Saul and others; and the hand of God may be set against a man, when the heart of God is dearly set upon a man, as you may see in Job and Ephraim. The hand of God was severely set against them, and yet the heart and affections of God were strongly working towards them.

No man knows either the love or hatred of God—by his outward mercy or misery towards them; for all things come alike to all, to the righteous and to the unrighteous, to the good and to the bad, to the clean and to the unclean. The sun of prosperity shines as well upon brambles of the wilderness—as upon fruit-trees of the orchard; the snow and hail of adversity comes upon the best garden—as well as upon the stinking ash-heap or the wild waste. Ahab’s and Josiah’s ends concur in the very circumstances. Saul and Jonathan, though different in their natures, deserts, and deportments; yet in their deaths they were not divided. Health, wealth, honors, crosses, sicknesses, losses, are cast upon good men and bad men promiscuously. Moses dies in the wilderness—as well as those who murmured. Nabal is rich—as well as Abraham. Ahithophel wise—as well as Solomon. Doeg is honored by Saul—as well as Joseph was by Pharaoh. Usually the worst of men have most of these outward things. Usually the holiest of men have least of earth, though most of heaven.

Cicero judged the Jews’ religion to be nothing, because they were so often overcome, and impoverished, and afflicted; and the religion of Rome to be right, because the Romans prospered and became rulers of the world; and yet, though the Romans had God’s hand, yet the Jews had his heart, for they were dearly beloved, though severely afflicted.

Remedy (2). The second remedy against this device of Satan is, seriously to consider, That there is nothing in the world that so provokes God to be wroth and angry, as men’s taking encouragement from God’s goodness and mercy—to do wickedly. This you may see by that deluge of wrath which fell upon the old world, and by God’s raining hell out of heaven upon Sodom and Gomorrah. This is clear in Jeremiah 44:20-28. The words are worthy of your best meditation. Oh that they were engraven in all your hearts, and constant in all your thoughts! Though they are too large for me to transcribe them, yet they are not too large for me to remember them. To argue from God’s mercy to sinful liberty—is the devil’s logic—and such logicians do ever walk as upon a mine of gunpowder ready to be blown up! No such soul can ever avert or avoid the wrath of God. This is wickedness at the height—for a man to be very bad, because God is very good. There is not a worse spirit than this in hell. Ah, Lord, does not wrath, yes, the greatest wrath, lie at this man’s door? Are not the strongest chains of darkness prepared for such a soul? To sin against mercy is bestial; no, it is worse. To render good for evil is divine, to render good for good is human, to render evil for evil is brutish; but to render evil for good is devilish; and from this evil deliver my soul, O God.

Such souls make God into a mere doll—one that will not do as he says; but they shall find God to be as severe in punishing as he is to others gracious in pardoning. Good turns aggravate unkindnesses, and our guilt is increased by our obligations.

Remedy (3). The third remedy against this device of Satan is, solemnly to consider, That there is no greater misery in this life, than not to be in misery; no greater affliction, than not to be afflicted. Woe, woe to that soul that God will not spend a rod upon! This is the saddest stroke of all—when God refuses to strike at all! (Hos. 4:17), ‘Ephraim is joined to idols; let him alone.’ ‘Why should you be smitten any more? you will revolt more and more’ (Is. 1:5). When the physician gives up the patient, you say, ‘Ring out his knell—the man is dead.’ So when God gives over a soul to sin without control, you may truly say, ‘This soul is lost,’ you may ring out his knell, for he is twice dead, and plucked up by the roots.

Freedom from chastisement is the mother of carnal security, the poison of religion, the moth of holiness, and the introducer of wickedness. ‘Nothing,’ said one, ‘seems more unhappy to me, than he to whom no adversity has happened.’ Outward mercies often times prove a snare to our souls. ‘I will lay a stumbling block’ (Ezek. 3:20). Vatablus’s note there is, ‘I will prosper him in all things, and not by affliction restrain him from sin.’ Prosperity has been a stumbling-block, at which millions have stumbled and fallen, and broke the neck of their souls forever! “Religion brought forth riches, and the daughter soon devoured the mother,” said Augustine. So if we have enough food and clothing, let us be content. But people who long to be rich fall into temptation and are trapped by many foolish and harmful desires that plunge them into ruin and destruction. For the love of money is at the root of all kinds of evil. And some people, craving money, have wandered from the faith and pierced themselves with many sorrows.” 1 Timothy 6:8-10

Remedy (4). The fourth remedy against this device of Satan is, seriously to consider, That the lack of wicked men, under all their outward mercy and freedom from adversity, is far greater than all their outward enjoyments. They have many mercies, yet they lack more than they enjoy. The mercies which they enjoy are nothing to the mercies they lack. It is true, they have honors and riches, and pleasures and friends, and are mighty in power; their family is established, and their offspring are before their eyes. ‘Their houses are safe from fear, neither is the rod of God upon them.’ ‘They send forth their little ones like a flock, and their children dance. They take the timbrel and harp, and rejoice at the sound of the organ.’ ‘They spend their days in wealth, their eyes stand out with fatness, they have more than heart can wish: and they have no bands in their death—but their strength is firm; they are not in trouble as other men.’

Yet all this is nothing to what they lack. They lack a saving interest in God, Christ, the Spirit, the promises, the covenant of grace, and everlasting glory. They lack acceptance and reconciliation with God; they lack righteousness, justification, sanctification, adoption, and redemption. They lack the pardon of sin, and power against sin, and freedom from the dominion of sin. They lack that favor with God, which is better than life, and that joy which is unspeakable and full of glory, and that peace which passes understanding, and that grace, the least spark of which is more worth than heaven and earth. They lack a house that has foundations, whose builder and maker is God. They lack those riches that perish not, the glory that fades not, that kingdom that shakes not.

Wicked men are the most needy men in the world, yes, they lack those two things that should render their mercies sweet, that is, the blessing of God, and contentment with their condition! Without these things, their heaven is but hell on this side hell. (Psalm 49:11, 73:7; Job 21:12) When their hearts are lifted up and grown big upon the thoughts of their abundance, if conscience does but put in a word and say, It is true, here is this and that outward mercy—Oh—but where is a saving interest in Christ? Where is the favor of God? Where are the comforts of the Holy Spirit? Where are the evidences for heaven? This word from conscience makes the man’s countenance to change, his thoughts to be troubled, his heart to be amazed, and all his mercies on the right hand and left to be as dead and withered. Ah, were but the eyes of wicked men open to see their spiritual needs under their temporal abundance, they would cry out and say, as Absalom did, ‘What are all these to me so long as I cannot see the king’s face?’ (2 Sam. 14:23, 32). What is honor, and riches, and the favor of creatures—so long as I lack the favor of God, the pardon of my sins, a saving interest in Christ, and the hope of glory! O Lord, give me these, or I die! Give me these, or else I shall eternally die!

Neither Christ nor heaven can be hyperbolized. A crown of gold cannot cure the headache; a velvet slipper cannot ease the gout; honor or riches cannot quiet and still the conscience. The heart of man is a three-sided triangle, which the whole round circle of the world cannot fill, as mathematicians say—but all the corners will complain of emptiness, and hunger for something else.

Remedy (5). The fifth remedy against this device of Satan is, solemnly to consider, That outward things are not as they seem and are esteemed. They have, indeed, a glorious outside—but if you view their insides, you will easily find that they fill the head full of cares, and the heart full of fears. What if the fire should consume one part of my estate, and the sea should be a grave to swallow up another part of my estate! What if my servants should be unfaithful abroad, and my children should be deceitful at home! Ah, the secret fretting, vexing, and gnawing that does daily, yes hourly, attend those men’s souls whose hands are full of worldly goods!

It was a good speech of an emperor: ‘You,’ said he, ‘gaze on my purple robe and golden crown—but did you know what cares are under it, you would not take it up from the ground to have it.’ It was a true saying of Augustine on the 26th Psalm: ‘Many are miserable by loving hurtful things—but they are more miserable by having them.’ It is not what men enjoy—but the principle from whence it comes, that makes men happy. Much of these outward things do usually cause great distraction, great vexation, and great condemnation at last, to the possessors of them. If God gives them in his wrath, and does not sanctify them in his love, they will at last be witnesses against a man, and millstones forever to sink a man in that day when God shall call men to an account, not for the use—but for the abuse of mercy.

Remedy (6). The sixth remedy against this device of Satan is, seriously to consider the end and the design of God in heaping up mercy upon the heads of the wicked, and in giving them rest and quiet from those sorrows and sufferings that others sigh under. David shows the end and design of God in this. “When I tried to understand all this, it was oppressive to me till I entered the sanctuary of God; then I understood their final destiny. Surely you place them on slippery ground; you cast them down to ruin. How suddenly are they destroyed, completely swept away by terrors! As a dream when one awakes, so when you arise, O Lord, you will make them vanish from this life.” Psalm 73:16-20. So in Psalm 92:7, “Although the wicked flourish like weeds, and evildoers blossom with success, there is only eternal destruction ahead of them.” God’s setting them up, is but in order to his casting them down; his raising them high, is but in order to his bringing them low. Exod. 9:16: ‘And in very deed, for this cause have I raised you up, for to show in you my power, and that my name may be declared throughout all the earth.’ I have constituted and set you up as a target—that I may let fly at you, and follow you close with plague upon plague, until I have beaten the very breath out of your body, and got myself a name, by setting my feet upon the neck of all your pride, power, pomp, and glory.

Ah, souls, what man in his wits would be lifted up that he might be cast down; would be set higher than others, when it is but in order to his being brought down lower than others? There is not a wicked man in the world that is set up with Lucifer, as high as heaven—but shall with Lucifer be brought down as low as hell. Can you think seriously of this, O soul, and not say, O Lord, I humbly crave that you will let me be little in this world, that I may be great in another world; and low here, that I may be high forever hereafter. Let me be low, and feed low, and live low, so I may live with you forever; let me now be clothed with rags, so you will clothe me at last with your robes; let me now be set upon a ash-heap, so I may at last be advanced to sit with you upon your throne. Lord, make me rather gracious than great, inwardly holy than outwardly happy, and rather turn me into my first nothing, yes, make me worse than nothing, rather than set me up for a time, that you may bring me low forever. “Grant us, Lord, that we may so partake of temporal felicity, that we may not lose eternal happiness.” (Bernard).

Valens, the Roman emperor, fell from being an emperor to be a footstool to Sapor, king of Persia. Dionysius, king of Sicily, fell from his kingly glory to be a schoolmaster. The brave Queen Zenobia was brought to Rome in golden chains. Belisarius, a famous general, Henry the Fourth, Bajazet Pythias, great Pompey, and William the Conqueror, these, from being very high were brought very low; they all fell from great glory and majesty to great poverty and misery.

Remedy (7). The seventh remedy against this device of Satan is solemnly to consider, That God does often most plague and punish those whom others think he does most spare and love; that is, God does plague and punish them most with spiritual judgments—which are the greatest, the sorest, and the heaviest—whom he least punishes with temporal punishments. (Psalm 81:12, 78:26-31, 106:15) He gave them their requests—but sent leanness into their soul. It is a heavy plague to have a fat body and a lean soul; a house full of gold, and a heart full of sin. There are no men on earth so internally plagued as those who meet with least external plagues. Oh the blindness of mind, the hardness of heart, the searedness of conscience, that those souls are given up to, who, in the eye of the world, are reputed the most happy men, because they are not outwardly afflicted and plagued as other men.

Ah, souls, it were better that all the temporal plagues that ever befell the children of men since the fall of Adam should at once meet upon your souls, than that you should be given up to the least spiritual plague, to the least measure of spiritual blindness or spiritual hardness of heart. Nothing will better that man, nor move that man, who is given up to spiritual judgments. Let God smile or frown, stroke or strike, cut or kill—he minds it not, he regards it not; let life or death, heaven or hell, be set before him—it stirs him not; he is mad upon his sin, and God is fully set to do justice upon his soul. This man’s preservation is but a reservation unto a greater condemnation; this man can set no bounds to himself; he is become a brat of fathomless perdition; he has guilt in his bosom and vengeance at his back wherever he goes. Neither ministry nor misery, neither miracle nor mercy, can mollify his heart! And if this soul be not in hell, on this side hell—who is? It is better to have an ulcerated body—than a seared conscience. It is better to have no heart—than a hard heart. It is better to have no mind—than a blind mind.

Remedy (8). The eighth remedy against this device of Satan is, To dwell more upon that strict account that vain men must make for all that good that they do enjoy. “In that day men shall give an account of good things committed unto them, of good things neglected by them, of evil committed by them, and of evils allowed by them. Then shall a good conscience be more worth than all the world’s good.” (Bernard) Ah! did men dwell more upon that account that they must before long—give for all the mercies that they have enjoyed, and for all the favors that they have abused, and for all the sins they have committed—it would make their hearts to tremble and their lips to quiver, and rottenness to enter into their bones; it would cause their souls to cry out, and say, ‘Oh that our mercies had been fewer and lesser, that our account might have been easier, and our torment and misery, for our abuse of so great mercy, not greater than we are able to bear. Oh cursed be the day wherein the crown of honor was set upon our heads, and the treasures of this world were cast into our laps; oh cursed be the day wherein the sun of prosperity shined so strong upon us, and this flattering world smiled so much upon us, as to occasion us to forget God, to slight Jesus Christ, to neglect our souls, and to put far from us the day of our account!’

Philip the Third of Spain, whose life was free from gross evils, professed, that he ‘would rather lose his kingdom than offend God willingly.’ Yet being in the agony of death, and considering more thoroughly of his account he was to give to God, fear struck into him, and these words broke from him ‘Oh! would to God I had never reigned. Oh that those years that I have spent in my kingdom, I had lived a solitary life in the wilderness! Oh that I had lived a solitary life with God! How much more securely would I now have died! How much more confidently would I have gone to the throne of God! What does all my glory profit me—but that I have so much the more torment in my death?’

God keeps an exact account of every penny that is laid out upon him and his, and that is laid out against him and his; and this in the day of account men shall know and feel, though now they wink and will not understand. The sleeping of vengeance causes the overflowing of sin, and the overflowing of sin causes the awakening of vengeance. Abused mercy will certainly turn into fury. God’s forbearance of sin, is not the overlooking of sin. The day is at hand when he will pay wicked men for the abuse of old and new mercies. If he seems to be slow, yet he is sure. He has leaden heels—but iron hands. The farther he stretches his bow, or draws his arrow, the deeper he will wound in the day of vengeance. Men’s actions are all in print in heaven, and God will, in the day of account, read them aloud in the ears of all the world, that they may all say Amen to that righteous sentence that he shall pass upon all despisers and abusers of mercy.

Jerome still thought that voice was in his ears. ‘Arise you dead, and come to judgment.’ As often as I think on that day, how does my whole body quake, and my heart within me tremble.

Source: http://gracegems.org/Brooks/precious_remedies_against_satan5.htm

Could saints but see what fruits their troubles bring

Bread fruit tree

Could saints but see what fruits their troubles bring

All their afflictions, rightly understood,
Are blessings; ev’ry wind will blow some good
Sure at their troubles saints would never grudge,
Were sense deposed, and faith made the judge.
Falls make them warier, amend their pace;
When gift puff up their hearts, and weaken grace.
Could Satan see the issue, and th’ event
Of his temptations, he would scarcely tempt.
Could saints but see what fruits their troubles bring,
Amidst those troubles they would shout and sing.
O sacred wisdom! who can but admire
To see how thou dost save from fire, by fire!
No doubt but saints in glory wondr’ing stand
At those strange methods few now understand.

–John Flavel, Navigation Spiritualized (Works, 5:280)

Source: http://www.puritanboard.com/showthread.php/90155-Could-saints-but-see-what-fruits-their-troubles-bring

We Shall Reap Only Good

Gustave Léonard De Jonghe Die Genesung“Benjamin B. Warfield was a world-renowned theologian who taught at Princeton Seminary for almost 34 years until his death on February 16, 1921. Many people are aware of his famous books, like The Inspiration and Authority of the Bible. But what most people don’t know is that in 1876, at the age of twenty-five, he married Annie Pierce Kinkead and took a honeymoon to Germany. During a fierce storm Annie was struck by lightning and permanently paralyzed. After caring for her for thirty-nine years Warfield laid her to rest in 1915. Because of her extraordinary needs, Warfield seldom left his home for more than two hours at a time during all those years of marriage.1

Now here was a shattered dream. I recall saying to my wife the week before we married, “If we have a car accident on our honeymoon, and you are disfigured or paralyzed, I will keep my vows, ‘for better or for worse.’” But for Warfield it actually happened. She was never healed. There was no kingship in Egypt at the end of the story—only the spectacular, patience and faithfulness of one man to one woman through thirty-eight years of what was never planned—at least, not planned by man. But when Warfield came to write his thoughts on Romans 8:28, he said, “The fundamental thought is the universal government of God. All that comes to you is under His controlling hand. The secondary thought is the favour of God to those that love Him. If He governs all, then nothing but good can befall those to whom He would do good . . . . Though we are too weak to help ourselves and too blind to ask for what we need, and can only groan in unformed longings, He is the author in us of these very longings . . . and He will so govern all things that we shall reap only good from all that befalls us.”2″

~John Piper, Future Grace (Sisters, OR: Multnomah, 1995), 176.

  1. See Roger Nicole, “B. B. Warfield and the Calvinist Revival,” in John D. Woodbridge, ed., Great Leaders of the Christian Church (Chicago: Moody Press, 1988), p. 344.
  2. B. B. Warfield, Faith and Life (Edinburgh: The Banner of Truth Trust, 1974, orig. 1914), p. 204.

Source: http://bbwarfield.com/biography/#identifier_1_17

The Creature Profits, Not God

K.V.Lemoh (d.1910). Parent's Joy

Peter Lombard, Sentences, Book II:

And if it is asked for what is the rational creature created, answer: to praise God, to serve him, to enjoy him. By these things, the creature profits, not God. For God, who is perfect and filled with the highest goodness, can be neither increased nor diminished. And so God’s making of the rational creature is to be referred to the Creator’s goodness and to creature’s utility.

And so, when it is asked why or what the rational creature has been made, it may be answered most briefly, because of God’s goodness and for its own utility. For it is useful for it to serve God and enjoy him. And so the angel or man is said to have been made for God: not because the creator, God and most highly blessed, needed the service of another, since he does not need our goods; but so that the creature might serve and enjoy him, to serve whom is to reign. For in this it is the servant who benefits, and not the one who is served.

Source: http://www.puritanboard.com/showthread.php/90494-It-is-the-servant-who-benefits, Comment 1

I Saw My Heart Very Vile

Ejsmond The Anchorite“Nov 29:

In prayer I saw my heart very vile filled with nothing but evil; nay, mind and mouth and life and all, void of God. Hence I prayed to the Lord to possess me again, (1) Because he only was good; (2) Because he only was worthy.”

-Thomas Sheppard, Meditations and Spiritual Experiences

Source: http://www.puritanboard.com/showthread.php/90172-My-Heart-Very-Vile, Comment 1

By Goodness, Not By Necessity

Roeland Savery - O paraíso terrestre

Peter Lombard, The Sentences, Book II:

The Holy Spirit, to purse the errors of these men and others like them and teach the discipline of truth, “signifies that God created the world at the beginning of the ages, and that he existed eternally before all ages. He commends the eternity and omnipotence of the one for whom to have willed is to make,” [Bede, Libri quatuor in principium Genesis 1,1] because, as we have said, new things exist by his will and goodness. And so let us believe “that the cause of created things, both celestial and earthly, visible and invisible, is nothing but the goodness of the Creator, who is the one and true God.” [Augustine, Enchiridion, c9] So great is his goodness that he, as the most highly good, wanted others to be sharers in his blessedness, by which he is eternally blessed: he saw that this could be shared and suffer no diminution at all. And so by goodness alone, and not by necessity, he willed to share that good, which he himself was and by which he was blessed, with another because it pertained to the most highly good to want to do good, and to the most omnipotent not to be able to be harmed.

Source: http://www.puritanboard.com/showthread.php/90447-Sharing-good-by-goodness, Comment #1

Mercy Reaches Above Heaven

Teniers, David the younger - The Seven Corporal Works of Mercy - Google Art Project

Hugh Binning, Works, p. 52:

But, saith the doubting soul, I am exceeding perverse and wicked; there is nothing in me but wickedness. It so abounds in me that there is none like me. But, saith the Lord, I am “abundant in goodness.” Thy wickedness, though it be great, it is but a created wickedness; but my goodness is the goodness of God. I am as abundant in grace and goodness as thou art in sin; nay, infinitely more. Thy sin is but the transgression of a finite creature, but my mercy is the compassion of an infinite God; it can swallow it up. Suppose thy sin cry up to heaven, yet mercy reaches above heaven, and is built up for ever.

Source: http://www.puritanboard.com/showthread.php/88797-The-compassion-of-an-infinite-God, Comment #1