by Thomas Brooks
"The Lord is in his Holy Temple—let all the earth keep silence before him." Hab. 2.20.
The Mute Christian Under the Smarting Rod: With Sovereign Antidotes Against the Most Miserable Exigents
A Christian with an Olive Leaf in his mouth, when he is under the greatest afflictions, the sharpest and sorest trials and troubles, the saddest and darkest Providences and changes. With answers to diverse questions and objections that are of greatest importance—all tending to win and work souls to be still, quiet, calm and silent under all changes that have, or may pass upon them in this world.
The Epistle Dedicatory—To all afflicted and distressed, dissatisfied, disturbed, and agitated Christians throughout the world.
Dear hearts—The choicest saints are 'born to troubles as the sparks fly upwards', Job 5:7. 'Many are the afflictions of the righteous: but the Lord delivers him out of them all.' Psalm 34:19. If they were many, and not troubles, then, as it is in the proverb, the more the merrier; or if they were troubles and not many, then the fewer the better. But God, who is infinite in wisdom and matchless in goodness, has ordered troubles, yes, many troubles to come trooping in upon us on every side. As our mercies—so our crosses seldom come single; they usually come treading one upon the heels of another; they are like April showers, no sooner is one over but another comes. And yet, Christians, it is mercy, it is rich mercy, that every affliction is not an execution, that every correction is not a damnation. The higher the waters rise, the nearer Noah's ark was lifted up to heaven; the more your afflictions are increased, the more your heart shall be raised heavenward.
Because I would not hold you too long in the porch, I shall only endeavor two things—first, to give you the reasons of my appearing once more in print; and secondly, a little counsel and direction that the following tract may turn to your soul's advantage, which is the objective that I have in my eye. The true REASONS of my sending this piece into the world, such as it is, are these—
First, The afflicting hand of God has been hard upon myself, and upon my dearest relations in this world, and upon many of my precious Christian friends, whom I much love and honor in the Lord, which put me upon studying of the mind of God in that scripture that I have made the subject-matter of this following discourse. Luther could not understand some Psalms until he was afflicted; the Christ-cross is no letter in the book, and yet, says he, it has taught one more than all the letters in the book. Afflictions are a golden key by which the Lord opens the rich treasure of his word to his people's souls; and this in some measure, through grace, my soul has experienced. When Samson had found honey, he gave some to his father and mother to eat, Judges 14:9, 10; some honey I have found in my following text; and therefore I may not, I cannot be such a churl as not to give them some of my honey to taste, who have drunk deep of my gall and wormwood.
Augustine observes on that, Ps. 66:16, 'Come and hear, all you that fear God, and I will declare what he has done for my soul.' 'He does not call them', says he, 'to acquaint them with speculations, how wide the earth is, how far the heavens are stretched out, what the number of the stars is, or what is the course of the sun; but come and I will tell you the wonders of his grace, the faithfulness of his promises, the riches of his mercy to my soul'. Gracious experiences are to be communicated. 'We learn—that we may teach'—is a proverb among the Rabbis. And I do therefore 'lay in and lay up,' says the heathen, that I may draw forth again and lay out for the good of many. When God has dealt bountifully with us, others should reap some noble good by us. The family, the town, the city, the country, where a man lives, should fare the better for his faring well. Our mercies and experiences should be as a running spring at our doors, which is not only for our own use—but also for our neighbors', yes, and for strangers too.
Secondly, What is written is permanent and spreads itself further by far—for time, place, and people—than the voice can reach. The pen is an artificial tongue; it speaks as well to absent as to present friends; it speaks to those who far off as well as those who are near; it speaks to many thousands at once; it speaks not only to the present age but also to succeeding ages. The pen is a kind of image of eternity; it will make a man live when he is dead, Heb. 11:1. Though 'the prophets do not live for ever', yet their labors may, Zech. 1:6. A man's writings may preach when he can not, when he may not, and when by reason of bodily distempers, he dares not; yes, and that which is more, when he is not.
Thirdly, Few men, if any, have iron memories. How soon is a sermon preached forgotten, when a sermon written remains! Augustine writing to Volusian, says, 'That which is written is always at hand to be read, when the reader is at leisure.' Men do not easily forget their own names, nor their father's house, nor the wife of their bosom, nor the fruit of their loins, nor to eat their daily bread; and yet, ah! how easily do they forget that word of grace, that should be dearer to them than all! Most men's memories, especially in the great concernments of their souls, are like a sieve, where the good grain and fine flour goes through—but the light chaff and coarse bran remain behind; or like a strainer, where the sweet liquor is strained out—but the dregs left behind; or like a grate that lets the pure water run away—but if there be any straws, sticks, mud, or filth, that it holds, as it were, with iron hands. Most men's memories are very treacherous, especially in good things; few men's memories are a holy ark, a heavenly storehouse for their souls, and therefore they stand in the more need. But,
Fourthly, Its marvelous suitableness and usefulness under these great turns and changes that have passed upon us. As every wise husbandman observes the fittest seasons to sow his seed—some he sows in the autumn and some in the spring of the year, some in a dry season and some in a wet, some in a moist clay and some in a sandy dry ground, Isaiah 28:25; so every spiritual husbandman must observe the fittest times to sow his spiritual seed in. He has heavenly seed by him for all occasions and seasons, for spring and fall; for all grounds, heads, and hearts. Now whether the seed sown in the following treatise be not suitable to the times and seasons wherein we are cast, is left to the judgment of the prudent reader to determine; if the author had thought otherwise, this babe had been stifled in the womb.
Fifthly, The good acceptance that my other weak labors have found. God has blessed them—not only to the conviction, the edification, confirmation, and consolation of many—but also to the conversion of many, Rom. 15:21. God is a free agent to work by what hand he pleases; and sometimes he takes pleasure to do great things by weak means, that 'no flesh may glory in his presence.' God will not 'despise the day of small things;' and who or what are you, that dare despise that day? The Spirit breathes upon whose preaching and writing he pleases, and all prospers according as that wind blows, John 3:8.
Sixthly, That all afflicted and distressed Christians may have a proper salve for every sore, a proper remedy against every disease, at hand. As every good man, so every good book is not fit to be the afflicted man's companion; but this is. Here he may see his face, his head, his hand, his heart, his ways, his works; here he may see all his diseases discovered, and proper remedies proposed and applied. Here he may find arguments to silence him, and means to quiet him, when it is at worst with him. In every storm here he may find a tree to shelter him; and in every danger, here he may find a city of refuge to secure him; and in every difficulty, here he may have a light to guide him; and in every peril, here he may find a shield to defend him; and in every distress, here he may find a cordial to strengthen him; and in every trouble, here he may find a staff to support him.
Seventhly, To satisfy some bosom friends, some faithful friends. Man is made to be a friend, and apt for friendly offices. He who is not friendly is not worthy to have a friend; and he who has a friend, and does 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 man's life. 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? 1 Sam. 22:1-3.
The friendship of most men in these days is like Jonah's gourd, now very promising and flourishing, and anon fading and withering; it is like some plants in the water, which have broad leaves on the surface of the water—but scarce any root at all; their friendship is like melons, cold within, hot without; their expressions are high—but their affections are low; they speak much—but do little. As drums, and trumpets, and flags in a battle make a great noise and a fine show—but do nothing; so these friends will compliment highly and handsomely, speak plausibly, and promise lustily, and yet have neither a hand nor heart to do anything cordially or faithfully. From such friends it is a mercy to be delivered, and therefore king Antigonus was used to pray to God that he would protect him from his friends; and when one of his council asked him why he prayed so, he returned this answer, Every man will shun and defend himself against his professed enemies—but from our professed or pretended friends, of whom few are faithful, none can safe-guard himself—but has need of protection from heaven.
But for all this, 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 I once more appeared in print to the world.
Eighthly and lastly, There are not any authors or author come to my hand, who have handled this subject as I have done; and therefore I do not know but it may be the more grateful and acceptable to the world; and if by this essay others that are more able shall be provoked to do more worthily upon this subject, I shall therein rejoice, 1 Thess. 1:7, 8, 1 Cor. 9:1, 2. I shall only add, that though much of the following matter was preached upon the Lord's chastening visitations of my dear yoke-fellow, myself, and some other friends—yet there are many things of special concernment in the following tract, that yet I have not upon any accounts communicated to the world. And thus I have given you a true and faithful account of the reasons that have prevailed with me to publish this treatise to the work, and to dedicate it to yourselves.
II. Secondly, The second thing promised was, the giving of you a little GOOD COUNSEL, that you may so read the following discourse, as that it may turn much to your soul's advantage; for, as many fish and catch nothing, Luke 5:5, so many read good books and get nothing, because they read them over cursorily, slightly, superficially; but he who would read to profit, must then,
First, Read and look up for a blessing—'Paul may plant, and Apollos may water,' but all will be to no purpose, except 'the Lord gives the increase,' 1 Cor. 3:6, 7. God must do the deed, when all is done, or else all that is done will do you no good. If you would have this work successful and effectual, you must look off from man—and look up to God, who alone can make it a blessing to you. As without a blessing from heaven, your clothes cannot warm you, nor your food nourish you, nor medicine cure you, nor friends comfort you, Micah 6:14; so without a blessing from heaven, without the precious breathings and influences of the Spirit, what here is written will do you no good, it will not turn to your account in the day of Christ; therefore cast an eye heavenwards, Haggai 1:6.
It is Seneca's observation, that the husbandmen in Egypt never look up to heaven for rain in the time of drought—but look after the overflowing of the banks of Nile, as the only cause of their plenty. Ah, how many are there in these days, who, when they go to read a book, never look up, never look after the rain of God's blessing—but only look to the river Nile; they only look to the wit, the learning, the arts, the parts, the eloquence, etc., of the author, they never look so high as heaven; and hence it comes to pass, that though these read much, yet they profit little.
Secondly, He who would read to profit must read and meditate. Meditation is the food of your souls, it is the very stomach and natural heat whereby spiritual truths are digested. A man shall as soon live without his heart, as he shall be able to get good by what he reads, without meditation. Prayer, says Bernard, without meditation, is dry and formal; and reading without meditation is useless and unprofitable. He who would be a wise, a prudent, and an able experienced statesman, must not hastily ramble and run over many cities, countries, customs, laws, and manners of people, without serious musing and pondering upon such things as may make him an expert statesman; so he who would get good by reading, that would complete his knowledge, and perfect his experience in spiritual things, must not slightly and hastily ramble and run over this book or that—but ponder upon what he reads, as Mary pondered the saying of the angel in her heart.
Lord! says Augustine, the more I meditate on you, the sweeter you are to me; so the more you shall meditate on the following matter, the sweeter it will be to you. They usually thrive best who meditate most. Meditation is a soul-fattening duty; it is a grace-strengthening duty, it is a duty-crowning duty. Meditation is the nurse of prayer. Jerome calls it his paradise; Basil calls it the treasury where all the graces are locked up; Theophylact calls it the very gate and portal by which we enter into glory; and Aristotle, though a heathen, places felicity in the contemplation of the mind. You may read much and hear much—yet without meditation you will never be excellent, you still never be eminent Christians.
Thirdly, Read, and test what you read; take nothing upon trust—but all upon trial, as those 'noble Bereans' did, Acts 17:to, 11. You will try and count and weigh gold, though it be handed to you by your fathers; and so should you all those heavenly truths that are handed to you by your spiritual fathers. I hope upon trial you will find nothing—but what will hold weight in the balance of the sanctuary; and though all be not gold that glitters, yet I judge that you will find nothing here to blister, that will not be found upon trial to be true gold.
Fourthly, Read and do, read and practice what you read, or else all your reading will do you no good. He who has a good book in his hand—but not a lesson of it in his heart or life, is like that donkey that carries burdens, and feeds upon thistles. In divine account, a man knows no more than be does. Profession without practice will but make a man twice told a child of darkness. To speak well is to sound like a cymbal—but to do well is to act like an angel [Isidore]. He who practices what he reads and understands, God will help him to understand what he understands not. There is no fear of knowing too much, though there is much fear in practicing too little; the most doing man, shall be the most knowing man; the mightiest man in practice, will in the end prove the mightiest man in Scripture, John 7:16, 17, Psalm 119:98-100. Theory is the guide of practice, and practice is the life of theory.
Salvian relates how the heathen did reproach some Christians, who by their lewd lives made the gospel of Christ to be a reproach. 'Where,' said they, 'is that good law which they believe? Where are those rules of godliness which they learn? They read the holy gospel, and yet are unclean; they read the apostles' writings, and yet live in drunkenness; they follow Christ, and yet disobey Christ; they profess a holy law, and yet lead impure lives.' Ah! how may many preachers take up sad complaints against many readers in these days! They read our works, and yet in their lives they deny our works; they praise our works, and yet in their lives they reproach our works; they cry up our labors in their discourses, and yet they cry them down in their practices—yet I hope better things of you into whose hands this treatise shall fall. The Samaritan woman did not fill her pitcher with water, that she might talk of it—but that she might use it, John 4:7; and Rachel did not desire the mandrakes to hold in her hand—but that she might thereby be the more apt to bring forth, Gen. xxx. 15. The application is easy. But,
Fifthly, Read and apply. Reading is but the drawing of the bow, application is the hitting of the bulls-eye. The choicest truths will no further profit you than they are applied by you. It would be as good not to read, as not to apply what you read. No man attains to health by reading books on health—but by the practical application of their remedies. All the reading in the world will never make for the health of your souls—except you apply what you read. The true reason why many read so much and profit so little—is because they do not apply and bring home what they read to their own souls. But,
Sixthly, and lastly, Read and pray. He who makes not conscience of praying over what he reads, will find little sweetness or profit in his reading. No man makes such earnings of his reading, as he who prays over what he reads. Luther professes that he profited more in the knowledge of the Scriptures by prayer, in a short space, than by study in a longer. As John by weeping got the sealed book open, so certainly men would gain much more than they do by reading good men's works, if they would but pray more over what they read! Ah, Christians! pray before you read, and pray after you read, that all may be blessed and sanctified to you; when you have done reading, usually close up thus—So let me live, so let me die, that I may live eternally.
And when you are in the mount for yourselves, bear him upon your hearts, who is willing to 'spend and be spend' for your sakes, for your souls, 2 Cor. 12:15. Oh! pray for me, that I may more and more be under the rich influences and glorious pourings out of the Spirit; that I may 'be an able minister of the New Testament—not of the letter—but of the Spirit,' 2 Cor. 3:6; that I may always find an everlasting spring and an overflowing fountain within me, which may always make me faithful, constant, and abundant in the work of the Lord; and that I may live daily under those inward teachings of the Spirit, which may enable me to speak from the heart to the heart, from the conscience to the conscience, and from experience to experience; that I may be a 'burning and a shining light,' that everlasting arms may be still under me; that while I live, I may be serviceable to his glory and his people's good; that no discouragements may discourage one in my work; and that when my work is done, I may give up my account with joy and not with grief. I shall follow these poor labors with my weak prayers, that they may contribute much to your internal and eternal welfare.
Your soul's servant in our dearest Lord,
Table of Contents
A Table showing the Principal Things in this Treatise:—
For the opening of this point, first, there is a sevenfold silence,
2. What doth a prudent, a gracious, a holy silence include, shewed in eight things,
3. What a prudent, a holy silence under affliction doth not exclude, shewed in eight things,
4. Eight reasons why Christians must be mute and silent under their greatest afflictions, &c.,
Use. This truth looks sourly upon five sorts of persons,
Six considerations to prevent men from using sinful shifts and courses to deliver themselves out of their afflictions, &c.,
Twelve considerations to prevail with Christians to be mute and silent under the sharpest afflictions that they meet with in this world, &c.,
The heinous and dangerous nature of murmuring, discovered in twelve particulars,
Obj. 1. Did I but know that my afflictions were in love, I would be quiet, I would hold my peace, &c., answered eight ways,
Obj. 2. The Lord hath smitten me in my nearest and dearest comforts and contentments, and how then can I hold my peace? Answered twelve ways,
Obj. 3. Oh! but my afflictions, my troubles, have been long upon me, and how can I hold my peace? Answered ten ways,
Obj. 4. I would be mute and silent under my afflictions, but they daily multiply and increase upon me, &c., how then can I be silent? Answered eight ways,
Obj. 5. My afflictions are very great, how then can I hold my peace? &c. Answered six ways,
Obj. 6. Oh! but my afflictions are greater than other men's, &c., how then can I be silent? Answered six ways,
Obj. 7. I would hold my peace, but my outward afflictions are attended with sore temptations, &c., how then can I be silent? Answered five ways; wherein eight advantages are discovered that saints gain by their temptations,
Obj. 8. Oh! but God hath deserted me, he hath forsaken me, and hid his face from me, &c., how can I then be silent? Answered six ways; also eight advantages the saints gain by their being clouded,
Obj. 9. Oh! but I am falsely accused and sadly charged, and reproached in my good name, &c., how then can I be silent? Answered ten ways,
Obj. 10. I have sought the Lord in this my affliction for this and that mercy, and still the Lord delays me, and puts me off, &c., how can I then hold my peace? How can I be silent? &c. Answered six ways,
Quest. But what are the reasons that God doth so delay and put off his people? Answered seven ways,
Directions. What are the means that may help persons to be silent and quiet under their greatest afflictions, their sharpest trials? &c. Answered from