A77614:387
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 working them to pride themselves1 in their parts and abilities;2 and sometimes by drawing them to rest upon their parts and abilities, & sometimes by causing them to make light and slight of those that want their parts3 and abilities, though they excel them in grace and holiness; and sometimes by drawing them to engage their parts and abilities, in those ways and things that make against the honour of Christ, the joy of the spirit, the advancement ⟨p. 285⟩of the Gospel, and the liberty of the Saints, &c.
BY working them to pride themselves1 in their parts and abilities;2 and sometimes by drawing them to rest upon their parts and abilities, & sometimes by causing them to make light and slight of those that want their parts3 and abilities, though they excell them in grace and holinesse; and sometimes by drawing them to ingage their parts and abilities, in those wayes and things that make against the honour of Christ, the joy of the spirit, the advancement ⟨p. 285⟩of the Gospel, and the liberty of the Saints, &c.
The first Remedy against this Device1 of Satan, is, seriously to consider, that you have nothing but what you have received; Christ being as well the fountain of common gifts, as of saving2 grace. What hast thou (saith the Apostle) that thou hast not received? And if thou hast received it, why dost thou glory as though thou hadst not received it? There are those that would hammer out their own happiness, like the Spider climbing up by the thread of her own weaving; of all the parts and abilities that be in you, you may well say, as the young man did of his Hatchet, Alas Master! it was but borrowed; Alas Lord! all I have is but borrowed from that Fountain that fills all the Vessel in Heaven, and on Earth, and it overflows; my gifts are not so much mine,3 as thine: Of thine own have we offered unto thee, said that Princely Prophet, &c.
THe first Remedy against this Device1 of Satan, is, seriously to consider, that you have nothing but what you have received; Christ being as well the fountaine of common gifts, as of saving2 grace. What hast thou (saith the Apostle) that thou hast not received? And if thou hast received it, why dost thou glory as though thou hadst not received it? There are those that would hammer out their owne happinesse, like the Spider climbing up by the thread of her owne weaving; of all the parts and abilities that be in you, you may well say, as the young man did of his Hatchet, Alas Master! it was but borrowed; Alas Lord! all I have is but borrowed from that Fountaine that fills all the Vessel in Heaven, and on Earth, and it overflowes; my gifts are not so much mine,3 as thine: Of thine owne have we offered unto thee, said that Princely Prophet, &c.
The second Remedy against this Device1 of Satan, is, solemnly to consider, that mens leaning and trusting to their own wits, parts, and abilities, have been their utter overthrow, and ruin;2 as you may see in Ahithophel, and those Presidents and Princes that engaged against Daniel, and in the Scribes and Pharisees; God loves to confute men in their Confidences; he that stands upon his parts and abilities, doth but stand upon a quick-sand, that will certainly fail him. There is nothing in the world that provokes God more to with-draw from the soul, then this, and how can the soul stand when his strength is departed from him? Every thing that a man leans upon, but God, will be a dart that will certainly pierce his heart through and through; ah! how many in these days have lost their estates? their friends? their lives? their souls? by leaning upon their admired parts and abilities? The Saints are described3 by their leaning upon their beloved the Lord Jesus; he that leans only upon the bosom of Christ, lives the highest, choicest, safest, and sweetest life; miseries always lye at that mans door, that leans upon any thing below the precious bosom of Christ. Such a man is most in danger, and this is none ⟨p. 287⟩of his least plagues, that he thinks himself secure. 'Tis the greatest wisdom in the world, to take the wise mans counsel. Trust in the Lord with all thy 4heart, and lean not to thine own understanding.
The second Remedy against this Device1 of Satan, is, solemnly to consider, that mens leaning and trusting to their own wits, parts, and abilities, have been their utter overthrow, and ruine;2 as you may see in Achitophel, and those Presidents and Princes that engaged against Daniel, and in the Scribes and Pharisees; God loves to confute men in their Confidences; he that stands upon his parts and abilities, doth but stand upon a quick-sand, that will certainly faile him. There is nothing in the world that provokes God more to with-draw from the soul, then this, and how can the soul stand when his strength is departed from him? Every thing that a man leanes upon, but God, will be a dart that will certainly pierce his heart through and through; ah! how many in these dayes have lost their estates? their friends? their lives? their souls? by leaning upon their admired parts and abilities? The Saints are described
The third Remedy against this Device1 of Satan, is to consider, that you do not transcend others, more in parts and abilities, then they do you in2 grace and holiness, there may be, and often is great parts and abilities where there is but little grace, yea no grace; and there may be, and often is, a great deal of grace, where there is but weak parts and abilities; you may be higher then others in gifts of knowledge, utterance, learning, &c. and those very souls may be higher then you in their communion with God, in their delighting3 in God, in their dependence upon God, in their affections to God, and in their humble, holy, and unblamable walking before God; Is it folly and madness in a man, to make light and slight of another, because he is not so rich in lead, or iron, as he, when he is a thousand thousand times richer in silver and in gold, in Jewels, and in Pearls, then he? And is it not madness and folly with a witness, in those that have greater parts and abilities then others, ⟨p. 288⟩•o slight them upon that account, when that those very persons, that they make light and slight of, have a thousand times more grace then they? And yet ah! how doth this evil spirit prevail in the world? 'Twas the sad complaint of Austin in his time, The unlearned (said4 he) rise up, and take Heaven by violence, and we with all our learning are thrust down to hell; 'tis sad to see, how many of the Rabbis of these times, do make an Idol of their parts and abilities; and with what an eye of pride, scorn, and contempt do they look upon those that want their parts, and that do not worship the idol that they have set up in their own hearts. Paul who was the great Doctor of the Gentiles, did wonderfully transcend in all parts and abilities, the Doctors and Rabbis of our times, and yet ah! how humbly, how tenderly, how sweetly doth he carry himself towards the meanest and the5 weakest; To the weak I became as weak, that I might win the weak; I am made all things to all men, that I might by all means save some. Who is weak, and I am not weak? who is offended, and I burn not? Wherefore, if meat make my brother to offend, I will ea no flesh while the World standeth, least I make my brother to offend. But ah!
how little of this sweet spirit is to be found ⟨p. 289⟩in the Doctors of our age, who look sourly, & speak bitterly against those that do not see as they see, nor cannot speak as they speak. Sirs, the spirit of1 the Lord (even in despised Saints) will be too hard for you, and his appearances in them, in these latter days, will be so full of spiritual beauty and glory, as that they will darken that, that you are too apt to count and call your glory; the spirit of the Lord will not suffer his choicest jewel grace, to be always buried under the straw, and stubble of parts and gifts.
how little of this sweet spirit is to be found ⟨p. 289⟩in the Doctors of our age, who look sowrely, & speak bitterly against those that doe not see as they see, nor cannot speak as they speak. Sirs, the spirit of1 the Lord (even in despised Saints) will be too hard for you, and his appearances in them, in these latter dayes, will be so full of spirituall beauty and glory, as that they will darken that, that you are too apt to count and call your glory; the spirit of the Lord will not suffer his choycest jewell grace, to be alwayes buried under the straw, and stubble of parts and gifts.
The fourth Remedy against this Device1 of Satan, is, to consider, that there2 is no such way for men to have their gifts and parts blasted, and withered, as to pride themselves in them, as to rest upon them, as to make light and slight of those that want them, as to engage them against those persons, ways, and things that Jesus Christ hath set his heart upon. Ah! how hath God blasted, and withered the parts and abilities of many among us, that have once been famous shining lights, how is their sun darkened, and their glory clouded? How 3is the sword of the Lord upon their arm, and upon their right eye? How is their arm clean dried up, and their right eye utterly darkened? as the Prophet speaks. This is ⟨p. 290⟩matter of humiliation and lamentation; many precious discerning Saints do see this, and in secret mourn for it; and oh! that they were kindly sensible of Gods withdrawing from them, that they may repent, keep humble, and carry it sweetly towards Gods Jewels, and lean only upon the Lord, and not upon their parts and understanding, that so the Lord may delight to visit them wth his grace, at such a rate, as that their faces may shine more gloriously then ever, and they may be more serviceable to the honour of Christ, and the faith of the Saints, then formerly they have been, &c.
The fourth Remedy against this Device1 of Satan, is, to consider, that there2 is no such way for men to have their gifts and parts blasted, and withered, as to pride themselves in them, as to rest upon them, as to make light and slight of those that want them, as to engage them against those persons, wayes, and things that Jesus Christ hath set his heart upon. Ah! how hath God blasted, and withered the parts and abilities of many among us, that have once been famous shining lights, how is their sun darkned, and their glory clouded? How 3
BY working them first to be strange,1 and then to divide, and then to be bi•er and jealous, and then to bite and devour one another; our own woeful experience is too great a proof of this. The Israelites in Egypt did not more ⟨p. 291⟩vex one another, then Christians in these days have done, which occasioned a deadly consumption to fall upon some.
BY working them first to be strange,1 and then to divide, and then to be bi•er and jealous, and then to bite and devoure one another; our owne wofull experi•nce is too great a proof of this. The Israelites in Aegypt did not more ⟨p. 291⟩vex one another, then Christians in these dayes have done, which occasioned a deadly consumption to fall upon some.
The first Remedy against this Device1 of Satan, is, to dwell more upon one another's graces, then upon one another's weaknesses and infirmities: 'tis sad to consider, that Saints should have2 many eyes to behold one another's infirmities, and not one eye to see each others graces; that they should use spectacles to behold one another's weaknesses, rather then looking glasses to behold one another's graces. Erasmus tells of one, who collected all the lame and defective Verses in Homers works, but passed over all that were excellent; ah! that this were not the practice of many that shall at last meet in Heaven, that they were not careful and skilful to collect all the weaknesses of others, and to pass over all those things that are excellent in them. The Corinthians did eye more the incestuous persons sin, ⟨p. 292⟩then his sorrow, which was like to have drowned him in sorrow.
THe first Remedy against this Device1 of Satan, is, to dwell more upon one anothers graces, then upon one anothers weaknesses and infirmities: 'tis sad to consider, that Saints should have2 many eyes to behold one anothers infirmities, and not one eye to see each others graces; that they should use spectacles to behold one anothers weaknesses, rather then looking glasses to behold one anothers graces. Erasmus tels of one, who collected all the lame and defective Verses in Homers works, but passed over all that were excellent; ah! that this were not the practice of many that shall at last meet in Heaven, that they were not carefull and skillfull to collect all the weaknesses of others, and to passe over all those things that are excellent in them. The Corinthians did eye more the incestuous persons sinne, ⟨p. 292⟩then his sorrow, which was like to have drown'd him in sorrow.
Tell me Saints, is it not a more sweet, comfortable, and delightful thing, to look more upon one another's graces, then upon one another's infirmities? Tell me, what pleasure, what delight, what comfort is there in looking upon the enemies, the wounds, the sores, the sicknesses, the diseases, the nakedness of our friends? Now sin you know, is the souls enemy, the souls wound, the souls sores, the souls sickness, the souls1 disease, the souls nakedness; and ah! what a heart hath that man that loves thus to look? Grace is the choicest flower in all a Christians garden, 'tis the richest Jewell in all his Crown, 'tis his Princely Robes, 'tis the top of Royalty, and therefore must needs be the most pleasing, sweet, and delightful object for a gracious eye to be sixth upon. Sin is darkness, grace is light, sin is hell, grace is Heaven; and what madness is it, to look more at darkness, then at light; more at hell, then at Heaven?2
Tell me Saints, is it not a more sweet, comfortable, and delightfull thing, to look more upon one anothers graces, then upon one anothers infirmities? Tell me, what pleasure, what delight, what comfort is there in looking upon the enemies, the wounds, the sores, the sicknesses, the diseases, the nakednesse of our friends? Now sin you know, is the souls enemy, the souls wound, the souls sores, the souls sicknesse, the souls1 disease, the souls nakednesse; and ah! what a heart hath that man that loves thus to look? Grace is the choicest flower in all a Christians garden, 'tis the richest Jewell in all his Crown, 'tis his Princely Robes, 'tis the top of Royalty, and therefore must needs be the most pleasing, sweet, and delightfull object for a gracious eye to be fixt upon. Sin is darknesse, grace is light, sin is hell, grace is Heaven; and what madnesse is it, to look more at darknesse, then at light; more at hell, then at Heaven?2
T•ll me Saints, doth not God look more upon his people graces, then upon their weaknesses, surely he doth; he looks more at Davids and Asa's uprightness, then upon their infirmities, though they were great and many; he ⟨p. 293⟩eyes more Job's patience, then his passion, Remember the patience of Job, not a word of his impatience, &c. He that drew Alexander whilst he had a scar upon his face, drew him with his finger upon the scar; God puts his finger upon his peoples scars, that no blemish may appear; ah Saints! that you would make it the top of your glory in this, to be like your heavenly Father; by so doing, much sin would be prevented, the designs of wicked men frustrated, Satan out-witted, many wounds healed, many sad hearts cheered, and God more abundantly honoured, &c.
T•ll me Saints, doth not God look more upon his people graces, then upon their weaknesses, surely he doth; he looks more at Davids and Asa's uprightnesse, then upon their infirmities, though they were great and many; he ⟨p. 293⟩eyes more Job's patience, then his passion, Remember the patience of Job, not a word of his impatience, &c. He that drew Alexander whilest he had a scar upon his face, drew him with his finger upon the scar; God puts his finger upon his peoples scars, that no blemish may appear; ah Saints! that you would make it the top of your glory in this, to be like your heavenly Father; by so doing, much sin would be prevented, the designes of wicked men frustrated, Satan out-witted, many wounds healed, many sad hearts cheared, and God more aboundantly honored, &c.
The third Remedy against this Device1 of Satan, is to consider, that you doe not transcend others, more in parts and abilities, then they doe you in2 grace and holinesse, there may be, and often is great parts and abilities where there is but little grace, yea no grace; and there may be, and often is, a great deale of grace, where there is but weak parts and abilities; you may be higher then others in gifts of knowledge, utterance, learning, &c. and those very souls may be higher then you in their communion with God, in their delighting3 in God, in their dependance upon God, in their affections to God, and in their humble, holy, and unblamable walking before God; Is it folly and madnesse in a man, to make light and slight of another, because he is not so rich in lead, or iron, as he, when he is a thousand thousand times richer in silver and in gold, in Jewels, and in Pearls, then he? And is it not madnesse and folly with a witnesse, in those that have greater parts and abilities then others, ⟨p. 288⟩•o slight them upon that account, when that those very persons, that they make light and slight of, have a thousand times more grace then they? And yet ah! how doth this evill spirit prevaile in the world? 'Twas the sad complaint of Austin in his time, The unlearned (said4 he) rise up, and take Heaven by violence, and we with all our learning are thrust down to hell; 'tis sad to see, how many of the Rabbies of these times, doe make an Idol of their parts and abilities; and with what an eye of pride, scorne, and contempt doe they looke upon those that want their parts, and that doe not worship the idoll that they have set up in their own hearts. Paul who was the great Doctor of the Gentiles, did wonderfully transcend in all parts and abilities, the Doctors and Rabbies of our times, and yet ah! how humbly, how tenderly, how sweetly doth he carry himselfe towards the meanest and the5 weakest; To the weake I became as weake, that I might win the weak; I am made all things to all men, that I might by all meanes save some. Who is weak, and I am not weak? who is offended, and I burne not? Wherefore, if meat make my brother to offend, I will ea• no flesh while the World standeth, least I make my brother to offend. But ah!
