These things are called Precious

Three things are called precious in the Scripture: the blood of Christ is called “precious blood,” 1 Peter 1:19; and faith is called “precious faith,” 2 Peter 1:1; and the promises are called “precious promises,” 2 Peter 1:4 [Thomas Brooks]

National sin

A boat rows against the stream; the current punishes it. So is a nation violating a law of God; it is subject to a judgement. The boat turns and goes with the stream; the current assists it. So is a nation which has repented and put itself into harmony with God’s Law; it is subject to a blessing. But the current is the same; it has not changed, only the boat has changed its relationship to the current. Neither does God change–we change; and the same law which executed itself in judgement now expresses itself in reward. [Thomas Brooks]

Respecting our fellow-travellers

I would fain have as free, as large, and as sweet a heart towards saints, as Christ hath. For a wolf to worry a lamb is usual, but for a lamb to worry a lamb is unnatural; for Christ’s lilies to be among thorns, is ordinary, but for these lilies to become thorns, to tear and fetch blood of one another, is monstrous and strange. Ah, Christians! Can Turks and Pagans agree? Can Herod and Pilate agree? Can Moab and Ammon agree? Can bears and lions, can wolves and tigers agree? yea, which is more, can a legion of devils agree in one body? and shall not the saints, whom heaven must hold at last agree?…All saints are fellow-members, fellow soldiers, fellow-travellers, fellow-heirs, fellow-sufferers, and fellow-citizens; and therefore I cannot, dare not, but love them all, and prize them all. [Thomas Brooks]

True penitential confession

• True pentitence is free and voluntary, not forced, nor reluctantly squeezed out, like Pharoh’s and Saul’s confession of sin.
• True penitential confession is full and complete. Contrast that of Judas, who confessed his betrayal of innocent blood but not his covetousness.
• True penitential confession is sincere, springing from the impressons of grace on the soul.
• True penitential confession is distinct and not confused; in it offenders confess their sins wholesale and in detail, as David confessed his particular sins of adultery and blood-guiltiness.
• The true pentitent confesses the circumstances and aggravations of his lapse.
• The true penitent is sorrowful, coming before God as Benhadad’s servants came, with ropes about their necks. “Penitential tears are undeniable ambassadors.”
• True penitential confession is always mixed with faith, though not always with strong faith.
• True penitence is accompanied by reformation of life. [Thomas Brooks]

Of Faith

Faith is the spring in the watch that sets all the golden wheels of love, joy, comfort and peace a-going. [Thomas Brooks]

The fidelity of Christ to save His sheep

Christ as mediator had a command from his Father to die, and he observes it, ‘I lay down my life for my sheep; this commandment have I recieved of my Father,’ John 10:11, 15…Jesus Christ has not only leave to save the elect, but a charge to save the elect, ‘All that the Father giveth me, shall come to me, and him that cometh to me, I will in no wise cast out, for I came down from heaven, not to do mine own will but the will of him that sent me. And this is the Father’s will which hath sent me, that of all which hath given me, I should lose nothing, but should raise it up again at the last day…’ Chris tis to be answerable for all those that are given to him; at the last day, and therefore we need not doubt but that he will certainly employ all the power of his Godhead to secure and save all those that he must be accountable for. Christ’s charge and care of these that are given to him, extends to the very day of their resurrection, that he may not so much as lose their dust, but gather it together again, and raise it up in glory, to be a proof of his fidelity, for, saith he, ‘I should lose nothing, but raise it up again at the last day.’ [Thomas Brooks]

The Eternal purpose of God

The purpose of God is the Sovereign cause of all that good that is in man, and of all that external and internal and eternal good that comes to man. Not works past, for men are chosen from everlasting, not works present, for Jacob was loved and chosen before he was born; nor works forseen, for men were all corrupt in Adam. All a believers present happiness, and all his future happiness, springs from the eternal purpose of God. [Thomas Brooks]

The trappings of riches

Solomon got more hurt by his wealth, than he got good by his wisdom. [Thomas Brooks]

God troubles troublers of His people

When malicious and mischievous persecutors have done all they can to vex and fret, to daunt and affright, to dismay and discourage the people of God, then God will terrify the most terrible among them, and “they shall not prevail nor prosper, yea, they shall stumble and fall, they shall be ashamed and confounded.” When the time is expired that God has pre fixed for his people’s sufferings, then God will retaliate upon their persecutors, then they that spoiled his people shall be spoiled, and they that dealt perfidiously[8] and treacherously with them, shall be dealt perfidiously and treacherously withal: 2 Thessalonians 1:6, “Seeing it is a righteous thing with God to recompense tribulation to them that trouble you.” It is but justice that God should trouble those that are the troublers of his people [Thomas Brooks]

To the doubting Christian

Ah, doubting Christians! remember this, that the promise of assurance and comfort is made over, not to lazy but laborious Christians; not to idle but to active Christians; not to negligent but to diligent Christians…The lazy Christian hath his mouth full of complaints, when the active Christians hath his heart full of comforts. [Thomas Brooks]

Thorny Riches

Riches are compared to thorns; and indeed all the comforts the wicked enjoy, they have m or or less of the thorn in them. And indeed riches may well be called thorns; because they pierce both head and heart–the one with care of getting, and the other with grief in parting with them. The world and all the glory thereof is like a beautiful harlot: a paradise to the eye, but a purgatory to the soul. [Thomas Brooks]

The Truth no matter the cost

Solomon bids us (Prov 23:23) to buy the truth, but doth not tell us what it must cost, because we must get it though it be never so dear. We must love it both shining and scorching. Every parcel of truth is precious as the filings of gold; we must either live with it, or die for it.  [Thomas Brooks ]

A little can be better than a lot

It is better to get a little of the world, than to get much of the world; it is better to get a little of the world justly and honestly, than to get much of the world unjustly and dishonestly. A little of the world blessed, is better than much of the world cursed. Solomon’s dinner of green herbs, Daniel’s pulse, barley loaves, and a few fishes, and John’s rough garment blessed, are better and greater mercies than Dives his riches, purple robes, and dainty fair cursed, Gen. Xxii.; Prov. Iii. 33, and xv. 17; Dani i.[Thomas Brooks]

Riches and Poverty

It is infinitely better to be rich towards God, and poor towards the world, than to be poor towards God, and to be rich towards the world. There are some very rich, who yet are very poor; there are others who are very poor, and yet are very rich, Eccles v. 12; Prov. xi. 24. It is infinitely better to be poor men and rich Christians, than to be rich men and poor Christians. [Thomas Brooks]

keeping sin distant

It is our wisest and our safest course to stand at the farthest distance from sin; not to go near the house of the harlot, but to fly from all appearance of evil (Prov. 5:8, I Thess. 5:22). The best course to prevent falling into the pit is to keep at the greatest distance; he that will be so bold as to attempt to dance upon the brink of the pit, may find by woeful experience that it is a righteous thing with God that he should fall into the pit. [Thomas Brooks ]

Exercising Faith

Many men hear sermons much—and yet remain worldly. They may pray like angels—and yet live as if there were no heaven nor hell. They will talk much of heaven—and yet those who are spiritual and wise, smell their breath to stink strong of earth. All their endeavors can never cure them of this soul-killing disease—until faith breaks forth in its glorious actings. A man may hear sermons and pray many years—and yet remain as carnal, base, and worldly as ever! There is no way under heaven to remove this burden—but the exercise of faith![Thomas Brooks]

Security tempts Judgements

Consider the suddenness of judgment. Who among all the burnt citizens did ever expect to see London laid in ashes in four days time? God’s judgments many times seize upon men’s persons, houses, and estates, as the soldiers did Archimedes whilst he was busy drawing lines in the dust. Isa. lxiv. 3. ‘When thou didst terrible things which we looked not for.’ When the citizens saw London in flames, they might truly have said, This is a terrible thing, which we looked not for; we were minding our own business, our shops, our trades, our profits, our pleasures, our delights; we were studying and plotting, and contriving how to make ourselves and our children great and rich, and high and honorable in the earth, and it never entered into our thoughts that the destruction of London by fire was so near at hand as now we have found it to be. Isa. xlvii. 7-9, 11. ‘Thou saidst, I shall be a lady for ever: so that thou didst not lay these things to thy heart,’ (which things were the judgments of God that were threatened.). ‘neither didst remember the latter end of it. Therefore hear now this, that thou that art given to pleasures, that dwellest carelessly; that sayest in thine heart, I am, and none else beside me; I shall not sit as a widow, neither shall I know the loss of children; but these two things shall come to thee in a moment, in one day, the loss of children and widowhood: they shall come upon thee in their perfection. Evil shall come upon thee; and thou shalt not be able to put it off: and desolation shall come upon thee suddenly, which thou shalt not know.’ Was not London the lady-city of our land? Did the inhabitants of London lay those judgments of God to heart that they either felt or feared? Did London remember her latter end? Were not most of the inhabitants of London given to sinful pleasures and delights? Did they not live carelessly and securely? Were they ever so secure and inapprehensive of their danger than at this very time when the flames broke forth in the midst of them? They had newly escaped the most sweeping plague that ever was in the city and suburbs, but instead of finding out the plague of their hearts, and mourning over the plague of their hearts, and repenting of the evil of their doings, and returning to the Most High, 1 Kings viii. 37, 38; Isa. ix. 13-15; Jer. viii. 6, they returned to their sins and their trades together, from both which for a time the plague had frighted them, concluding in themselves that surely the bitterness of death was past and that after so dreadful a storm they should have a blessed calm; and dreamed of nothing but peace, and quiet, and safety, and trade, striving with all their might to make up those losses that they had sustained by the pestilence. They having escaped the grave when so many score thousands were carried to their long homes, were very secure; they never thought that the city, which had been so lately infected by a contagious plague, was so near being burned in its own ruins; they never imagined that the whole city should be put in flames to purge that air that their sins had infected. Judgments are never so near, as when men are most secure. 1 Thess. v3. [Thomas Brooks]

The folly of slighting the warnings of God

By slighting of divine warnings, you will tempt satan to tempt your souls. Hethat dares slight divine warnings will stick at nothing that Satan shall tempt him to; yea, he does the utmost what lies in him to provoke Satan1 to follow him with the blackest and sorest temptations. He that slights divines warnings dams up all the springs of mercy, and turns the streams of loving-kindness and favour another way. Slighting of divine warnings will be the sword that will wound you, and the serpent that will sting you, and the worm that will still be gnawing upon you; especially (1). When your consciences are awakening; (2.) When you shall lie upon a dying bed; (3.) When you shall stand before a judgment seat; (4.) and lastly, when you shall awake with everlasting flames about your ears, Ps. lxxxi. 11 to the end; Jer vii. 23-29, 34; Isa. xiii. 14-16. Upon all these considerations, take heed of slighting the warnings of God, that you are under this day. [Thomas Brooks]

On Meditation

Secondly, Remember, it is not hasty reading—but serious meditating upon holy and heavenly truths, that make them prove sweet and profitable to the soul. It is not the bee’s touching of the flower, which gathers honey—but her abiding for a time upon the flower, which draws out the sweet. It is not he who reads most—but he who meditates most, who will prove the choicest, sweetest, wisest and strongest Christian.[Thomas Brooks]

The Christian’s Present Portion in hand

God is a present portion. He is a portion in hand, he is a portion in possession. All the scriptures that are cited to prove the doctrine, evidence this to be a truth, Ps 48:14; Isa 25:9. And so doth that Ps 46:1, “God is a very present help in trouble.” God is a present help in many troubles, in great troubles, and in continued troubles [2] When the people of God are in their greatest extremity, then God will be a present help, a present portion to them: Isa 43:2, “When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee.” God will be a present help, a present relief, a present support, a present comfort, a present portion to his people, in all those great and various trials that they may be exercised under: Ps 142:5, “I cried unto thee, O Lord: I said, Thou art my refuge and my portion in the land of the living.” God is a portion in present possession, and not a portion in reversion. The psalmist doth not say, Thou mayest be my portion in another world, but “Thou art my portion in the land of the living;” nor he doth not say, Thou wilt be my portion in another world, but “Thou art my portion in the land of the living.” Look, as Elkanah gave Hannah a worthy portion in hand, 1 Sam 1:5, so God gives himself to his saints as a worthy portion in hand. Many men wait, and wait long, for their earthly portions before they enjoy them; yea, their patience is oftentimes wore so threadbare in waiting, that they wish their parents in Abraham’s bosom; ay, and sometimes in a worser place, that so they may inherit their honours, lordships, lands, treasures, etc. Look, as a bird in the hand is worth two, ay, ten, in the bush, so a portion in possession is worth two, ay, ten, in reversion. Now, God is a portion in present possession, and that speaks out the excellency of the saints’
portion. As he in Plutarch said of the Scythians, that although they had no music nor vines among them, yet, as a better thing, they had gods, so I may say, though the saints have not this, nor that, nor the other earthly portion among them, yet, as a better thing, they have God for their present portion; and what can they desire more? [Thomas Brooks]

On Ignorance

Ignorance is the mother of mistake, the cause of trouble, error, and of terror; it is the highway to hell, and it makes a man both a prisoner and a slave to the devil at once. Ignorance unmans a man; it makes a man a beast, yea, makes him more miserable than the beast that perisheth. There are none so easily nor so frequently taken in Satan’s snares as ignorant souls. They are easily drawn to dance with the devil all day, and to dream of supping with Christ at night. [Thomas Brooks]

Man-as a friend

Man is made to be a friend, and apt for friendly offices. He that is not friendly is not worthy to have a friend, and he that hath a friend doth not show himself friendly, is not worthy to be accounted a man. Friendship is a kind of life, without which there is no comfort of a manslife. Christian friendship ties such a knot that great Alexander cannot cut. Summer friends I value not, but winter friends are worth their weight in gold; and who can deny such anything, especially in these days, wherein real, faithful, constant friends are so rare to be found. there are some that are real friends, faithful friends, active friends, winter friends, bosom friends, fast friends; and for their sakes, especially those among them that have been long, very long under the smarting rod, and in the fiery furnace, and that have been often poured from vessel to vessel, have. Thomas Brooks Eipistle dedicatory to the Mute Christian under the smarting rod.]

Divine Assurance

To sin under assurance, is to sin in paradise; it is to sin under the flaming sword, it is to sin the in suburbs of Heaven, it is to run the hazzard of losing that favour “that is better than life,” of that”joy unspeakable and full of glory,” and that “peace that passes understanding,”. To sin under assurance, is to cast reproach upon Christ, to grieve the Spirit, to wound conscience, to weaken your graces, to blur your evidences, to usher in calamaties, to embitter your mercies, and to provoke to temper to triumph over your Saviour. Verily, that assurance is but presumption that works men to play with sin, to make light of sin, to walk on in the ways of sin. Such assurance will enver bring a man to Heaven, it will never keep him from dropping into hell, yea, it will double his damnation, and make him the most miserable among all damned, miserable, forlorn spirits. Ah, Lord! from such an assurance deliver my soul; and give me more and more of that divine assurance, that makes sin to be more hateful than hell, and that makes the soul to be more careful to avoid the one, than it is fearful of falling into the other. [Thomas Brooks]

On Noble Ends

God measures all men’s actions by their ends; if their end be good, all is good; if the end is naught, all is naught. The end determineth the action. All actions of worship are good or bad, as the mark is at which the soul aims. He that makes God the object of prayer, but not the end of prayer, doth but lose his prayer, and take pains to undo himself. God will be all in all, or He will be nothing at all; He will be Alexander or Nemo (chief or nothing). He will be both the object and end of prayer, or else He will abhor your prayer. Those prayers never reach His ears, they are never lodged in His bosom, that are not directed to His glory. The end must always be as noble as the means, or else a Christian acts below himself, yea, below his very reason. [Thomas Brooks]

Resting on Christ’s Righteousness

[Edited blog]

A sincere Christian rejoices in the righteousness of Christ above all: Isa 61:10, “1 will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels.” A sincere Christian rests on the righteousness of Christ as on a sure foundation: Isa 45:24, “Surely shall one say, In the Lord have I righteousness and strength.” It was a very sweet and golden expression of one, when he thought himself to be at the point of death: “I confess,” said he, “I am not worthy; I have no merits of mine own to obtain heaven by; but my Lord had a double right thereunto; an hereditary right as a Son, and a meritorious right as a sacrifice; he was contented with the one right himself, the other right he hath given unto me, by the virtue of which gift I do rightly lay claim unto it, and am not confounded.”

A sincere Christian looks upon the righteousness of Christ as that which renders him most splendid and glorious in the eyes of God: Phil 3:9, “And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.” A sincere Christian looks upon the righteousness of Christ as his only security against wrath to come. Wrath to come is the greatest wrath, wrath to come is the purest wrath, wrath to come is infinite wrath, wrath to come is everlasting wrath. Now the sincere Christian knows no way under heaven to secure himself from wrath to come, but by putting on the robe of Christ’s righteousness.[Thomas Brooks]

For anyone wishing to read more of this, the full edition is the latest update at Puritannical