Thomas Brooks: Satan’s Devices, Part 3

Today I post another section of the outline of Thomas’ Brooks Precious Remedies Against Satan’s Devices… See part 1 for context


1. By causing saints to remember their sins more than their Savior, yes, even to forget and neglect their Savior: For remedies, consider that

  1. though Jesus Christ has not freed believers from sin’s presence, He has freed them from its damnatory power
  2. though Jesus Christ has not freed believers from the vexing and molesting power of sin, He has freed them from the reign and dominion of sin
  3. it is needful to keep one eye on the promise of remission of sin, and the other eye on the inward operations of sin
  4. believers’ sins have been charged to the account of Christ as debts which He has fully satisfied
  5. the Lord has good reasons for allowing His people to be troubled with sinful corruption
  6. believers must repent of their being discouraged by their sins

2. By causing saints to make false definitions of their graces: For remedies, consider

  1. there may be true faith, even great faith, where there is no assurance
  2. the Scriptures define faith other than Satan tempts the saints to define it
  3. there may be true faith where there is much doubting
  4. assurance is an effect of faith, not faith itself

3. By causing saints to make false inferences from the cross actings of Providence: For remedies, consider that

  1. many things, though contrary to our desires, are not contrary to our good
  2. God’s hand may be against a man when His love and His heart are set upon him
  3. Cross providences are sent by God to work some noble good for saints
  4. all the strange and deep providences that believers meet with further them in their way to heaven

4. By suggesting to saints that their graces are not true, but counterfeit: For remedies, consider that

  1. grace may mean either the good will and favor of God, or the gifts of grace
  2. there are differences between renewing grace and restraining grace, between
  3. sanctifying and temporary grace (to particulars given)

5. By suggesting to saints that the conflict that is in them is found also in hypocrites and profane souls: For remedies, consider that

  1. the whole frame of a believer’s soul is against sin
  2. a saint conflicts against sin universally, the least sin as well as the greatest
  3. the conflict in a saint is maintained for several reasons
  4. the saint’s conflict is constant
  5. the saint’s conflict is within the same faculties
  6. the saint’s conflict is blessed, successful and prevailing

6. By suggesting to the saint who has lost joy and comfort that his state is not good: For remedies, consider that

  1. the loss of comfort is a separable adjunct from grace
  2. the precious things still enjoyed are far better than the joys and comforts lost
  3. the glorified saints were once in the same condition
  4. the causes of joy and comfort are not always the same
  5. God will restore the comforts of His people

7. By reminding the saint of his frequent relapses into sin formerly repented of and prayed against: For remedies, consider that

  1. many scriptures show that such relapses have troubled saints
  2. God nowhere promises that such relapses will not happen
  3. the most renowned of glorified saints have, on earth, experienced such relapses
  4. relapses into enormities must be distinguished from relapses into infirmities
  5. involuntary and voluntary relapses must be distinguished
  6. no experience of the soul, however deep or high, can in itself secure the soul against relapses

8. By persuading saints that their state is not good nor their graces sound: For remedies, consider that

  1. the best of Christians have been most tempted by Satan
  2. all the saints’ temptations are sanctified to them by a hand of love
  3. temptations cannot harm the saints as long as they are resisted by them

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