抵挡撒但诡计的宝贵良方（第二章第二部分）Precious Remedies Against Satan's Devices — Chapter 2, Part 2

Precious Remedies Against Satan's Devices

By Thomas Brooks , (1608 - 1680)

Chapter 2. Part 2.

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.

DEVICE 9. By presenting to the soul the crosses, losses, reproaches, sorrows, and sufferings, which daily attend those who walk in the ways of holiness. Says Satan, Do not you see that there are none in the world that are so vexed, afflicted, and tossed, as those who walk more circumspectly and holily than their neighbors? They are a byword at home, and a reproach abroad; their miseries come in upon them like Job's messengers, one upon the neck of another, and there is no end of their sorrows and troubles. Therefore, says Satan, you were better to walk in ways that are less troublesome, and less afflicted, though they be more sinful; for who but a madman would spend his days in sorrow, vexation, and affliction, when it may be prevented by walking in the ways that I set before him?

Remedy (1). The first remedy against this device of Satan is, solemnly to consider, That all the afflictions that attend the people of God, are such as shall turn to their profit and glorious advantage . They shall discover that filthiness and vileness in sin, that yet the soul has never seen.

It was a speech of a German divine in his sickness, 'In this disease I have learned how great God is, and what the evil of sin is; I never knew in my experience, who God was, nor what sin meant—until now.' Afflictions are a crystal glass, wherein the soul has the clearest sight of the ugly face of sin. In this glass the soul comes to see sin to be but a bitter-sweet; yes, in this glass the soul comes to see sin not only to be an evil—but to be the greatest evil in the world, to be an evil far worse than hell itself.

Again, They shall contribute to the mortifying and purging away of their sins (Isa. 1:15, and 27:8, 9). Afflictions are God's furnace, by which he cleanses his people from their dross. Affliction is a fire to purge out our dross, and to make virtue shine. Afflictions are medicines which heal soul diseases, better than all the remedies of physicians. Aloes kill worms; colds and frosts do destroy vermin; so do afflictions the corruptions that are in our hearts. The Jews, under all the prophet's thunderings, retained their idols; but after their Babylonish captivity, it is observed, there have been no idols found among them.

Again, Afflictions are sweet preservatives to keep the saints from sin, which is a greater evil than hell itself. As Job spoke, 'Surely it is fit to be said unto God, I have borne chastisement, I will not offend any more. That which I see not, teach me; if I have done iniquity, I will do it no more. Once have I spoken foolishly, yes, twice, I will do so no more' (Job 34:31, 32; 40:5). The burnt child dreads the fire. Ah! says the soul under the rod, sin is but a bitter-sweet; and for the future I intend, by the strength of Christ, that I will not buy repentance at so dear a rate.

Salt brine preserves from putrefaction, and salt marshes keep the sheep from the rot: so do afflictions the saints from sin. The ball in the Emblem says, the harder you beat me down in affliction, the higher I shall bound in affection towards heaven and heavenly things.

The Rabbis, to scare their scholars from sin, were accustomed to tell them, 'That sin made God's head ache.' And saints under the rod have found by woeful experience, that sin makes not only their heads—but their hearts ache also.

Augustine, by wandering out of his way, escaped one that lay in wait to harm him. If afflictions did not put us out of our way, we would many times meet with some sin or other, that would harm our precious souls.

Again, They will work the saints to be more fruitful in holiness (Heb. 12:10, 11): 'But he afflicts us for our profit, that we might be partakers of his holiness.' The flowers smell sweetest after a shower; vines bear the better fruit, after pruning; the walnut tree is most fruitful when most beaten. Saints spring and thrive most internally when they are most externally afflicted. Afflictions are called by some 'the mother of virtue.' Manasseh's chain was more profitable to him than his crown. Luther could not understand some Scriptures until he was in affliction. The Christ-cross is no letter, and yet that taught him more than all the letters in the row. God's house of correction is his school of instruction. All the stones that came about Stephen's ears did but knock him closer to Christ, the corner-stone. The waves did but lift Noah's ark nearer to heaven; and the higher the waters grew, the more near the ark was lifted up to heaven.

Afflictions lift up the soul to more rich, clear, and full enjoyments of God (Hosea 2:14): 'Behold, I will allure her into the wilderness, and speak comfortably to her' (or rather, as the Hebrew has it), 'I will earnestly or vehemently speak to her heart.' God makes afflictions to be but inlets to the soul's more sweet and full enjoyment of his blessed self. When was it that Stephen saw the heavens open, and Christ standing at the right hand of God—but when the stones were about his ears, and there was but a short step between him and eternity? And when did God appear in his glory to Jacob—but in the day of his troubles, when the stones were his pillows, and the ground his bed, and the hedges his curtains, and the heavens his canopy? Then he saw the angels of God ascending and descending in their glistering robes.

The plant grows with cutting; being cut, it flourishes; it contends with the axe, it lives by dying, and by cutting it grows. So do saints by their afflictions which befall them; they gain more experience of the power of God supporting them, of the wisdom of God directing them, of the grace of God refreshing and cheering them, and of the goodness of God quieting and quickening of them, to a greater love to holiness, and to a greater delight in holiness, and to a more vehement pursuing after holiness.

It is reported of Tiberius the emperor that, passing by a place where he saw a cross lying in the ground upon a marble stone, and causing the stone to be dug up, he found a great deal of treasure under the cross. So many a precious saint has found much spiritual and heavenly treasure under the crosses they have met withal.

I have read of a fountain, that at noonday is cold, and at midnight it grows warm; so many a precious soul is cold God-wards, and heaven-wards, and holiness-wards, in the day of prosperity; that grow warm God-wards and heaven-wards, and holiness-wards, in the midnight of adversity.

Again, Afflictions serve to keep the hearts of the saints humble and tender (Lam. 3:19, 20): 'Remembering my affliction and my misery, the wormwood and the gall. My soul has them still in remembrance, and is humbled in me,' or bowed down in me, as the original has it. So David, when he was under the rod, could say, 'I was mute, I opened not my mouth; because you did it' (Psalm 39:4).

I have read of Gregory Nazianzen, who, when anything fell out prosperously, would read over the Lamentation of Jeremiah, and that kept his heart tender, humbled, and low. Prosperity does not contribute more to the puffing up the soul, than adversity does to the bowing down of the soul. This the saints by experience find; and therefore they can kiss and embrace the cross, as others do the world's crown. The more the purest spices are beaten and bruised—the sweeter scent and fragrance they send abroad. So do saints when they are afflicted.

Again, They serve to bring the saints nearer to God, and to make them more importunate and earnest in prayer with God. 'Before I was afflicted, I went astray; but now have I kept your word.' 'It is good for me that I have been afflicted, that I might learn your statutes.' 'I will be to Ephraim as a lion, and as a young lion to the house of Judah. I, even I, will tear and go away: I will take away, and none shall rescue him.' 'I will go and return to my place, until they acknowledge their offence, and seek my face: in their affliction they will seek me early.' And so they did. 'Come,' say they, 'and let us return unto the Lord: for he has torn, and he will heal us; he has smitten, and he will bind us up. After two days he will revive us: in the third day he will raise us up, and we shall live in his sight.' (Psalm 119:67, 71. Hosea 5:14, 15; 6:1, 2.)

So when God had hedged up their way with thorns, then they say, 'I will go and return to my first husband; for then was it with me better than now' (Hosea 2:6, 7). Ah the joy, the peace, the comfort, the delight, and contentment that did attend us, when we kept close communion with God, does bespeak our return to God. 'We will return to our first husband; for then was it with us better than now.'

When Tiribazus, a noble Persian, was arrested, he drew out his sword, and defended himself; but when they told him that they came to carry him to the king, he willingly yielded. So, though a saint may at first stand a little out, yet when he remembers that afflictions are to carry him nearer to God, he yields, and kisses the rod. Afflictions are like the prick at the nightingale's bosom—which awakens her, and puts her upon her sweet and delightful singing.

Again, Afflictions serve to revive and recover decayed graces; they inflame that love that is cold, and they quicken that faith that is decaying, and they put life into those hopes that are withering, and spirits into those joys and comforts that are languishing. Most men are like a top, which will not go unless you whip it, and the more you whip it the better it goes. You know how to apply it. Those who are in adversity, says Luther, do better understand Scriptures; but those who are in prosperity read them as a verse in Ovid. Bees are killed with too much honey, but quickened with vinegar. The honey of prosperity kills our graces—but the vinegar of adversity quickens our graces. Musk, says one, when it has lost its fragrance, if it is put into the sink among filth—that recovers it. So do afflictions recover and revive decayed graces. The more saints are beaten with the hammer of afflictions, the more they are made the trumpets of God's praises, and the more are their graces revived and quickened. Adversity abases the loveliness of the world which strives to entice us; it abates the lustiness of the flesh within, which strives to incite us to folly and vanity; and it assists the soul in his quarrel to the two former, which tends much to the reviving and recovering of decayed graces.

Now, suppose afflictions and troubles attend the ways of holiness, yet seeing that they all work for the great profit and singular advantage of the saints, let no soul be so mad as to leave an afflicted way of holiness, to walk in a smooth path of wickedness.

Remedy (2). The second remedy against this device of Satan is, solemnly to consider, that all the afflictions which befall the saints, only reach their worse part; they reach not, they hurt not, their noble part, their best part. 'And who shall harm you, if you be followers of that which is good,' says the apostle (1 Peter 3:13). That is, none shall harm you. They may thus and thus afflict you—but they shall never harm you. The Christian soldier shall ever be master of the day. He may suffer death—but never conquest.

It was the speech of an heathen, when as by a tyrant he was commanded to be put into a mortar, and to be beaten to pieces with an iron pestle, he cries out to his persecutors: 'You do but beat the vessel, the case, the husk; you do not beat me.' His body was to him but as a case, a husk; he counted his soul himself, which they could not reach. You are wise, and know how to apply it.

Socrates said of his enemies, 'They may kill me—but they cannot hurt me.' So afflictions may kill us—but they cannot hurt us; they may take away my life—but they cannot take away my God, my Christ, my crown.

Remedy (3). The third remedy against this device of Satan is, seriously to consider, That the afflictions which attend the saints in the ways of holiness, are but short and momentary. 'Sorrow may abide for a night—but joy comes in the morning' (Psalm 30:5). This short storm will end in an everlasting calm, this short night will end in a glorious day, that shall never have end. It is but a very short time between grace and glory, between our title to the crown and our wearing the crown, between our right to the heavenly inheritance and our possession of the heavenly inheritance. What is our life but a shadow, a bubble, a flower, a runner, a span, a dream? Yes, so small a while does the hand of the Lord rest upon us, that Luther cannot get diminutives enough to extenuate it, for he calls it a very little cross that we bear. The prophet in Isaiah 26:20, says the indignation does not pass—but overpass. The sharpness, shortness, and suddenness of it is set forth by the travail of a woman (John 16:21). And that is a sweet scripture: 'For you have need of patience, that after you have done the will of God, you might receive the promise.' 'For yet a little while, he who shall come will come, and will not tarry' (Heb. 10:36, 37). 'A little, little, little while.'

There are none of God's afflicted ones that have not their intermissions and respites whiles under their short and momentary afflictions. When God's hand is on your back, let your hand be on your mouth, for though the affliction be sharp, it shall be but short.

When Athanasius's friends came to bewail him, because of his misery and banishment, he said, 'It is but a little cloud, and will quickly be gone.' It will be but as a day before God will give his afflicted ones beauty for ashes, the oil of gladness for the spirit of heaviness; before he will turn all your sighing into singing, all your lamentations into consolations, your sackcloth into silks, ashes into ointments, and your fasts into everlasting feasts!

Remedy (4). The fourth remedy against this device of Satan, is seriously to consider, That the afflictions which befall the saints are such as proceed from God's dearest love. 'As many as I love, I rebuke and chasten' (Rev. 3:19). Saints, says God, think not that I hate you, because I thus chide you. He who escapes discipline may suspect his adoption. God had one Son without corruption—but no son without correction. A gracious soul may look through the darkest cloud, and see God smiling on him. We must look through the anger of his correction to the sweetness of his countenance; even as by the rainbow we see the beautiful image of the sun's light in the midst of a dark and watery cloud.

Augustine asks—If he were beloved, how came he to be sick? So are wicked men apt to say, because they know not that corrections are pledges of our adoption, and badges of our sonship. God had one Son without sin—but none without sorrow.

When Munster lay sick, and his friends asked him how he did and how he felt himself, he pointed to his sores and ulcers, whereof he was full, and said, 'These are God's gems and jewels, with which he decks his best friends, and to me they are more precious than all the gold and silver in the world.' A soul at first conversion is but rough cast; but God by afflictions does square and fit, and fashion it for that glory above, which shows that discipline flows from precious love; therefore the afflictions which attend the people of God should be no bar to holiness, nor no motive to draw the soul to ways of wickedness.

Remedy (5). The fifth remedy against this device of Satan is, solemnly to consider, That it is our duty and glory not to measure afflictions by the smart—but by the end. When Israel was dismissed out of Egypt, it was with gold and ear-rings (Exod. 11:3); so the Jews were dismissed out of Babylon with gifts, jewels, and all necessary utensils (Ezra 1:7-11). Look more at the latter end of a Christian—than the beginning of his affliction. Consider the patience of Job, and what end the Lord made with him. Look not upon Lazarus lying at Dives's door—but lying in Abraham's bosom. Look not to the beginning of Joseph, who was so far from his dream that the sun and moon should reverence him, that for two years he was cast where he could see neither sun, moon, nor stars; but behold him at last made ruler over Egypt. Look not upon David as there was but a step between him and death, nor as he was envied by some, and slighted and despised by others; but behold him seated in his royal throne, and dying in his bed of honor, and his son Solomon and all his glistering nobles about him.

Afflictions, they are but as a dark entry into your Father's house; they are but as a dirty lane to a royal palace. Now, tell me, souls, whether it be not very great madness to shun the ways of holiness, and to walk in the ways of wickedness, because of those afflictions which attend the ways of holiness.

Afflictions, they are but our Father's goldsmiths, who are working to add pearls to our crowns. Tiberius saw paradise when he walked upon hot burning coals. Herodotus said of the Assyrians, Let them drink nothing but wormwood all their life long; when they die, they shall swim in honey. You are wise, and know how to apply it.

Remedy (6). The sixth remedy against this device of Satan is, seriously to consider, That the design of God in all the afflictions which befall them, is only to try them; it is not to wrong them, nor to ruin them, as ignorant souls are apt to think. 'He knows the way that I take: and when he has tried me, I shall come forth as gold,' says patient Job, 33:10. So in Deut. 8:2, 'And you shall remember all the way which the Lord your God led you these forty years in the wilderness, to humble you, and to prove you, to know what was in your heart, whether you would keep his commandments or not.' God afflicted them thus, that he might make known to themselves and others what was in their hearts. When fire is put to green wood, there comes out abundance of watery stuff that before appeared not; when the pond is empty, the mud, filth, and toads come to light. The snow covers many a ash-heap, so does prosperity many a rotten heart. It is easy to wade in a warm bath, and every bird can sing in a sunshine day. Hard weather tries what health we have; afflictions try what sap we have, what grace we have. Withered leaves soon fall off in windy weather, rotten boughs quickly break with heavy weights. You are wise, and know how to apply it.

Afflictions are like pinching frosts, which will search us; where we are most unsound, we shall soonest complain, and where most corruptions lie, we shall most shrink. We try metal by knocking; if it sound well, then we like it. So God tries his by knocking, and if under knocks they yield a pleasant sound, God will turn their night into day, and their bitter into sweet, and their cross into a crown; and they shall hear that voice, 'Arise, and shine; for the glory of the Lord is risen upon you, and favors of the Lord are flowing in on you' (Is. 60:1).

Dunghills raked send out a filthy stream; ointments crushed send out a sweet perfume. This is applicable to sinners and saints under the rod.

Remedy (7). The seventh remedy against this device of Satan is, solemnly to consider, That the afflictions, wrath, and misery which attend the ways of wickedness, are far greater and heavier than those which attend the ways of holiness. Oh, the galling, girding, lashing, and gnawing of conscience, which attend souls in a way of wickedness! 'The wicked,' says Isaiah, 'are like the troubled sea, which cannot rest, whose waters cast up mire and dirt.' 'There is no peace to the wicked, says my God.'

There are snares in all their mercies, and curses and crosses attend all their comforts, both at home and abroad. What is a fine suit of clothes with the plague in it? and what is a golden cup when there is poison at the bottom? or what is a silken stocking with a broken leg in it? The curse of God, the wrath of God, the hatred of God, and the fierce indignation of God—always attend sinners walking in a way of wickedness. Turn to Deuteronomy 28, and read from ver. 15 to the end of the chapter; and turn to Leviticus 26, and read from ver. 14 to the end of the chapter, and then you shall see how the curse of God haunts the wicked, as it were a fury, in all his ways. In the city it attends him, in the country hovers over him; coming in, it accompanies him; going forth, it follows him, and in travel it is his comrade. It fills his heart with strife, and mingles the wrath of God with his sweetest morsels. It is a moth in his wardrobe, disease among his cattle, mildew in the field, rot among sheep, and ofttimes makes his children, his greatest vexation and confusion. There is no solid joy, nor lasting peace, nor pure comfort, which attends sinners in their sinful ways. There is a sword of vengeance that every moment hang over their heads by a small thread! And what joy and contentment can attend such souls, if the eye of conscience be but so far open as to see the sword? Ah! the horrors and terrors, the tremblings and shakings, that attend their souls!

Sin brings in sorrow and sickness. The Rabbis say, that when Adam tasted the forbidden fruit, his head ached. Sirens are said to sing curiously while they live—but to roar horribly when they die. So do the wicked.

(Sin oftentimes makes men insensible of the wrath of the Almighty. Sin transforms many a man, as it were, into those bears in Pliny, that could not be stirred with the sharpest prickles; or those fish in Aristotle, that though they have spears thrust into their sides, yet they awake not.)

DEVICE 10. By working them to be frequent in comparing themselves and their ways, with those who are reputed or reported to be worse than themselves.

By this device the devil drew the proud pharisee to bless himself in a cursed condition, 'God, I thank you that I am not as other men are, extortioners, unjust, adulterers, or even as this tax-collector' (Luke 18:11). Why, says Satan—you are now and then a little lustful—but such and such do daily defile and pollute themselves by actual immorality and filthiness; you deceive and take advantage your neighbors in things that are but as toys and trifles—but such and such deceive and take advantage of others in things of greatest concernment, even to their ruin and undoing; you do but sit, and chat, and sip with the drunkard—but such and such sit and drink and are drunk with the drunkard; you are only a little proud in heart and habit, in looks and words.

Remedy (1). The first remedy against this device of Satan is, solemnly to consider this, That there is not a greater nor a clearer argument to prove a man a hypocrite, than to be quick-sighted abroad—and blind at home, than to see 'a mote in another man's eye, and not a beam in his own eye' (Matt. 7:3, 4); than to use spectacles to behold other men's sins rather than looking-glasses to behold his own; rather to be always holding his finger upon other men's sores, and to be amplifying and aggravating other men's sins—and mitigating of his own.

History speaks of a kind of witches that, stirring abroad, would put on their eyes—but returning home they boxed them up again. So do hypocrites.

Remedy (2). The second remedy against this device of Satan is, To spend more time in comparing of your internal and external actions with the Rule, with the Word, by which you must be judged at last—than in comparing of yourselves with those who are worse than yourselves. That man who, comparing his self with others that are worse than himself, may seem, to himself and others, to be an angel. Yet comparing himself with the word of God, may see himself to be like the devil, yes, a very devil. 'Have not I chosen twelve, and one of you is a devil?' (John 6:70). Such men are like him, as if they were spit out of his mouth.

The nearer we draw to God and his Word the more rottenness we shall find in our bones. The more any man looks into the body of the sun, the less he sees when he looks down again. It is said of the basilisk, that if he looks into a mirror he presently dies; so will sin, and a sinner (in a spiritual sense), when the soul looks into the Word, which is God's mirror.

Satan is called 'the god of this world' (2 Cor. 4:4), because, as God at first did but speak the word, and it was done, so, if the devil does but hold up his finger, give the least hint—they will obey his will, though they undo their souls forever. Ah, what monsters would these men appear to be, did they but compare themselves with a righteous rule, and not with the most unrighteous men; they would appear to be as black as hell itself.

Remedy (3). The third remedy against this device of Satan is, seriously to consider, That though your sins be not as great as those of others, yet without sound repentance on your side, and pardoning mercy on God's side—you will be as certainly damned as others, though not equally tormented with others. What though hell shall not be so hot to you as to others, yet you must as certainly go to hell as others—unless the glorious grace of God shines forth upon you in the face of Christ. God will suit men's punishments to their sins; the greatest sins shall be attended with the greatest punishments, and lesser sins with lesser punishments. (As in heaven one is more glorious than another, so in hell one shall be more miserable than another— Augustine. )

Alas, what a poor comfort will this be to you when you come to die, to consider that you shall not be equally tormented with others, yet must be forever shut out from the glorious presence of God, Christ, angels, and saints, and from those good things of eternal life, that are so many that they exceed number, so great that they exceed measure, so precious that they exceed estimation! Sure it is, that the tears of hell are not sufficient to bewail the loss of heaven; the worm of grief gnaws as painful as the fire burns. If those souls (Acts 20:37) wept because they should see Paul's face no more, how deplorable is the eternal deprivation of the beautific vision! The gate of blessedness, the gate of hope, the gate of mercy, the gate of glory, the gate of consolation, and the gate of salvation—will be forever shut against them (Matt. 25:10).

But this is not all: you shall not be only shut out of heaven—but shut up in hell forever; not only shut out from the presence of God and angels—but shut up with devils and damned spirits for ever; not only shut out from those sweet, surpassing, unexpressible, and everlasting pleasures that are at God's right hand—but shut up forever under those torments that are ceaseless, remediless and endless. Ah, souls, were it not ten thousand times better for you to break off your sins by repentance, than to go on in your sins until you feel the truth of what now you hear? It was a good saying of Chrysostom, speaking of hell: 'Let us not seek to figure out where it is—but how we shall escape it!'

God is very merciful. Ah, that you would repent and return, that your souls might live forever! Remember this, grievous is the torment of the damned for the bitterness of the punishments—but most grievous for the eternity of the punishments! For to be tormented without end—this is that which goes beyond the bounds of all desperation. Ah, how do the thoughts of this make the damned to roar and cry out for unquietness of heart, and tear their hair, and gnash their teeth, and rage for madness, that they must dwell in 'everlasting burnings' forever!

Surely one good means to escape hell is to take a turn or two in hell by our daily meditations.

DEVICE 11. By polluting and defiling the souls and judgments of men with such dangerous errors, which in their proper tendency tend to carry the souls of men to all looseness and wickedness, as woeful experience does abundantly evidence.

Ah, how many are there filled with these and suchlike Christ-dishonoring and soul-undoing opinions, that is—that the Scriptures are full of fallacies and uncertainties, and no further to be heeded, than they agree with their own carnal thoughts ; that it is a poor, low thing, if not idolatry too, to worship God in a Mediator; that the resurrection is already past; that there was never any such man or person as Jesus Christ—but that all is an allegory; that there is no God nor devil, heaven nor hell—but what is within us; that sin and grace are equally good—with a hundred other horrid opinions, which have caused wickedness to break in as a flood among us.

Remedy (1). The first remedy against this device of Satan is, solemnly to consider, That an erroneous, vain MIND is as odious to God as a wicked LIFE. He who had the leprosy in his head was to be pronounced utterly unclean (Levit. 13:44). Gross errors make the heart foolish, and render the life loose. Error spreads and frets like a gangrene, and renders the soul a leper in the sight of God. The breath of the erroneous is infectious, and, like the dogs of Congo—they bite though they bark not.

It was God's heavy and dreadful plague upon the Gentiles, to be given up to a mind void of judgment, or an injudicious mind, or a mind rejected, disallowed, abhorred of God, or a mind that none have cause to glory in—but rather to be ashamed of (Rom. 1:28). I think that in these days God punishes many men's former wickednesses, by giving them up to soul-ruining errors . Ah, Lord, this mercy I humbly beg, that you would rather take me into your own hand, and do anything with me, than give me up to those sad errors to which thousands have married their souls and are in the way of perishing forever. It were best that we never erred; next to that, that we amended our error. To persist in error is diabolical.

Remedy (2). The second remedy against this device of Satan is, To receive the truth affectionately, and let it dwell in your souls plenteously. When men stand out against the truth, when truth would enter, and men bar the door of their souls against the truth, God in justice gives up such souls to be deluded and deceived by error, to their eternal undoing (2 Thess. 2:10-12): 'Because they received not the love of the truth, that they might be saved, God shall send them strong delusions (or, as the Greek has it, "the efficacy of error,") that they should believe a lie; that they all might be damned who believed not the truth—but had pleasure in unrighteousness.'

Ah, sirs, as you love your souls, do not tempt God, do not provoke God, by your withstanding truth—to give you up to believe a lie, that you may be damned. There are no men on earth so fenced against error as those are that receive the truth in the love of it. Such souls are not 'easily tossed to and fro, and carried about with every wind of doctrine by the sleight of men and cunning craftiness, wherein they lie in wait to deceive' (The Greek, signifies such sleights as cheaters and false gamesters use at dice.) It is not he who receives most of the truth unto his head—but he who receives most of the truth affectionately into his heart—who shall enjoy the happiness of having his judgment sound and clear, when others shall be deluded and deceived by them, who make it their business to infect the judgments and to undo the souls of men. The greatest sinners are sure to be the greatest sufferers.

Ah, souls, as you would not have your judgments polluted and defiled with error, 'Let the word of the Lord,' which is more precious than gold, yes than fine gold, 'dwell plenteously in you' (Col. 3:16). Let it well in you as an ingrafted word incorporated into your souls, so digested by you, as that you turn it into a part of yourselves. It is not the hearing of truth, nor the knowing of truth, nor the commending of truth, nor the talking of truth—but the indwelling of truth in your souls—which will keep your judgments chaste and sound, in the midst of all those glittering errors that betray many souls into his hands, who can easily 'transform himself into an angel of light' (2 Cor. 11:14), that he may draw others to lie in chains of darkness with him forever. Oh, let not the Word be a stranger—but make it your choicest familiar! Then will you be able to stand in the day wherein many shall fall on your right hand, and on your left, by the subtlety of those who shall say, 'Lo, here is Christ, or lo, there is Christ.'

Ah, souls, if truth dwell plenteously in you, you are happy; if not, you are unhappy under all your greatest felicity. Truth at last triumphs.

Remedy (3). The third remedy against this device of Satan is, solemnly to consider, That error makes the owner to suffer loss. All the pains and labor that men take to defend and maintain their errors, to spread abroad and infect the world with their errors, shall bring no profit, nor no comfort to them in that day, wherein 'every man's work shall be made manifest, and the fire shall try it of what sort it is,' as the apostle shows in that remarkable scripture (1 Cor. 3:11-15). Ah, that all those who rise early and go to bed late, that spend their time, their strength, their spirits, their all—to advance and spread abroad God-dishonoring and soul-undoing opinions, would seriously consider of this, that they shall lose all the pains, cost and charge that they have been, or shall be at, for the propagating of error; and if they are ever saved, it shall be by fire, as the apostle there shows. Ah, sirs, is it nothing to lay out your money for that which is not bread? and your strength for that which will not, which cannot, profit you in the day that you must make up your account, and all your works must be tried by fire? Error as a glass, is bright, but brittle, and cannot endure the hammer, or fire—as gold can, which, though rubbed or melted, remains firm and lustrous.

Ah, that such souls would now at last 'buy the truth, and sell it not' (Prov. 23:23). Remember you can never over-buy it, whatever you give for it; you can never sufficiently sell it, if you should have all the world in exchange for it.

It is said of Caesar, that 'he had greater care of his books than of his royal robes,' for, swimming through the waters to escape his enemies, he carried his books in his hand above the waters—but lost his robes. Ah, what are Caesar's books to God's books? Well, remember this, that one day, yes, one hour spent in the study of truth, or spreading abroad of truth, will yield the soul more comfort and profit than many thousand years spent in the study and spreading abroad of corrupt and vain opinions, which have their rise from hell, and not from heaven, from the god of this world and not from the God who shall at last judge this world, and all the corrupt opinions of men.

Remedy (4). The fourth remedy against this device of Satan is, To hate, reject and abominate all those doctrines and opinions which are contrary to godliness , and which open a door to profaneness, and all such doctrines and opinions which require men to hold forth a strictness above what the Scripture requires; and all such doctrines and opinions which advance and lift up corrupted nature to the doing of supernatural things, which none can do but by that supernatural power that raised Christ from the grave; and such opinions which lift our own righteousness in the room of Christ's righteousness, which place good works in the throne of Christ, and makes them co-partners with Christ. And all those opinions and doctrines which so set up and cry up Christ and his righteousness, as to cry down all duties of holiness and righteousness, and all those doctrines and opinions which make the glorious and blessed privileges of believers in the days of the gospel to be lesser, fewer and weaker, than they were in the time of the law. Ah, did your souls arise with a holy hatred, and a strong indignation against such doctrines and opinions, you would stand when others fall, and you would shine as the sun in his glory, when many who were once as shining stars may go forth as stinking snuffs. Gideon had seventy sons, and but one illegitimate child, and yet that illegitimate child destroyed all the rest (Judges 8:13, et seq .). One turn may bring a man quite out of the way. One old piece of gold is worth a thousand new counterfeits, and one old truth of God s more than a thousand new errors. True hatred is against all errors! It is sad to frown upon one error and smile upon another.

Remedy (5). The fifth remedy against this device of Satan is, To hold fast the truth. As men take no hold on the arm of flesh—until they let go the arm of God (Jer. 17:5); so men take no hold on error until they have let go their hold of truth; therefore hold fast the truth (2 Tim. 1:13, and Titus 1:9). Truth is your crown, hold fast your crown, and let no man take your crown from you. Has not God made truth sweet to your soul, yes, sweeter than honey, or the honeycomb? and will not you go on to heaven, feeding upon truth, that heavenly honeycomb, as Samson did of his honeycomb.

Ah, souls, have you not found truth sweetening your spirits, and cheering your spirits, and warming your spirits, and raising your spirits, and corroborating your spirits? Have not you found truth a guide to lead you, a staff to uphold you, a cordial to strengthen you, and a medicine to heal you? And will not you hold fast the truth? Has not truth been your best friend in your worst days? Has not truth stood by you when friends have forsaken you? Has not truth done more for you than all the world could do against you, and will you not hold fast the truth? Is not truth your right eye, without which you cannot see for Christ? And your right hand, without which you cannot do for Christ? And your right foot, without which you cannot walk with Christ? And will you not hold truth fast? Oh! hold fast the truth in your judgments and understandings, in your wills and affections, in your profession and conversation.

Truth is more precious than gold or rubies, 'and all the things you can desire are not to be compared to her' (Prov. 3:15). Truth is that heavenly mirror wherein we may see the luster and glory of divine wisdom, power, greatness, love and mercifulness. In this mirror you may see the face of Christ, the favor of Christ, the riches of Christ, and the heart of Christ—beating and working sweetly towards your souls. Oh! let your souls cleave to truth, as Ruth did to Naomi (Ruth 1:15, 16), and say, 'I will not leave truth, nor return from following after truth; but where truth goes I will go, and where truth lodges I will lodge; and nothing but death shall part truth and my soul.'

What John said to the church of Philadelphia I may say to you, 'Hold fast that which you have, that no man take your crown' (Rev. 3:11). The crown is the top of royalties: such a thing is truth: 'Let no man take your crown.' 'Hold fast the faithful word,' as Titus speaks. Hold fast as with tooth and nail, against those who would snatch it from us. It is better to let go of anything, rather than truth! It is better to let go, of your honors and riches, your friends and pleasures, and the world's favors; yes, your nearest and dearest relations, yes, your very lives—than to let go of the truth. Oh, keep the truth, and truth will make you safe and happy forever. Blessed are those who are kept by truth. 'Though I cannot dispute for the truth, yet I can die for the truth,' said a blessed martyr.

Remedy (6). The sixth remedy against this device of Satan is, To keep humble. Humility will keep the soul free from many darts of Satan's casting, and erroneous snares of his spreading. As low trees and shrubs are free from many violent gusts and blasts of wind which shake and tear the taller trees, so humble souls are free from those gusts and blasts of error which shake and tear proud, lofty souls. Satan and the world have least power to fasten errors upon humble souls. The God of light and truth delights to dwell with the humble; and the more light and truth dwells in the soul, the further off darkness and error will stand from the soul. The God of grace pours in grace into humble souls, as men pour drink into empty vessels; and the more grace is poured into the soul, the less error shall be able to overpower the soul, or to infect the soul.

I have read of one who, seeing in a vision so many snares of the devil spread upon the earth, he sat down mourning, and said within himself, Who shall pass through these? whereupon he heard a voice answering, Humility shall pass through them.

That is a sweet word in Psalm 25:9, 'The humble, he will guide in judgment, and the meek he will teach his way.' And certainly souls guided by God, and taught by God, are not easily drawn aside into ways of error. Oh, take heed of spiritual pride! Pride fills our fancies, and weakens our graces, and makes room in our hearts for error. There are no men on earth so soon entangled, and so easily conquered by error—as proud souls. Oh, it is dangerous to love to be wise above what is written, to be curious and unsober in your desire of knowledge, and to trust to your own capacities and abilities to undertake to pry into all secrets, and to be puffed up with a carnal mind. Souls that are thus a-soaring up above the bounds and limits of humility, usually fall into the very worst of errors, as experience does daily evidence. The proud soul is like him who gazed upon the moon—but fell into the pit. You know how to apply it.

Remedy (7). The seventh remedy against this device of Satan is, solemnly to consider, The great evils that errors have produced. Error is a fruitful mother, and has brought forth such monstrous children as has set towns, cities and nations on fire. Errors in conscience produce many great evils, not only in men's own souls—but also in human affairs. Error is that whorish woman that has cast down many, wounded many, yes, slain many strong men, many great men, and many learned men, and many professing men in former times and in our time, as is too evident to all who are not destitute of the truth, and blinded by Satan. Oh, the graces that error has weakened, and the sweet joys and comforts that error has clouded, if not buried! Oh, the hands that error has weakened, the eyes that error has blinded, the judgments of men that error has perverted, the minds that error has darkened, the hearts that error has hardened, the affections that error has cooled, the consciences that error has seared, and the lives of men that error has polluted! Ah, souls! can you solemnly consider of this, and not tremble more at error, than at hell itself?

DEVICE 12. To choose wicked company, to keep wicked society.

And oh! the horrid impieties and wickedness that Satan has drawn men to sin—by moving them to sit and associate themselves with vain people.

Remedy (1). The first remedy against this device of Satan is, To dwell, until your hearts are affected, upon those commands of God which expressly require us to shun the society of the wicked (Eph. 5:11): 'And have no fellowship with the unfruitful works of darkness—but rather reprove them'; (Prov. 5:14-16): 'Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pass not by it, turn from it, and pass away.' 1 Cor. 5:9-11, 2 Thess. 3:6, Prov. 1:10-15. Turn to these Scriptures, and let your souls dwell upon them, until a holy indignation be raised in your souls against fellowship with vain men. 'God will not take the wicked by the hand,' as Job speaks (34:20; 30:24). Why then should you? God's commands are not like those who are easily reversed—but they are like those of the Medes, they cannot be changed. If these commands be not now observed by you, they will at last be witnesses against you, and millstones to sink you, in that day that Christ shall judge you. The commands of God must outweigh all authority and example of men. ( Jerome ).

Remedy (2). The second remedy against this device of Satan is, seriously to consider, That their company is very infectious and dangerous , as is clear from the scripture above mentioned. Ah, how many have lost their names, and lost their estates, and strength, and God, and heaven, and souls—by society with wicked men! As you shun a stinking carcass; as the seaman shuns sands and rocks, and shoals; as you shun those who have the plague-sores running upon them, so should you shun the society of wicked men. As weeds endanger the corn, as bad infections endanger the body, or as an infected house the neighborhood—so does wicked company the soul. (Prov. 13:20).

Eusebius reports of John the Evangelist, that he would not allow Cerinthus, the heretic, in the same bath with him, lest some judgment should abide them both. A man who keeps ill company is like him that walks in the sun—tanned insensibly.

Bias, a heathen man, being at sea in a great storm, and perceiving many wicked men in the ship calling upon the gods: 'Oh,' said he, 'refrain prayer, hold your tongues; I would not have your gods take notice that you are here; they sure will drown us all if they could.' Ah, sirs, could a heathen see so much danger in the society of wicked men, and can you see none?

Remedy (3). The third remedy against this device of Satan is, To look always upon wicked men, under those names and notions which the Scripture describes them. The Scripture calls them lions for their fierceness, and bears for their cruelty, and dragons for their hideousness, and dogs for their filthiness, and wolves for their subtleness. The Scripture styles them scorpions, vipers, thorns, briars, thistles, brambles, stubble, dirt, chaff, dust, dross, smoke, scum. (2 Tim. 4:17, Is. 11:7, Ezek. 3:10, Matt. 7:6, Rev. 22:15, Luke 13:32, Is. 10:17, Ezek. 2:6, Judges 9:14, Job 21:18, Psalm 83:13, Psalm 18:42, Ezek. 22:18, 19, Is. 65:5, Ezek. 24:6.)

It is not safe to look upon wicked men under those names and notions which they set out themselves by, or which flatterers set them out by; this may delude the soul—but the looking upon them under those names and notions that the Scripture sets them out by, may preserve the soul from frequenting their company and delighting in their society. Do not tell me what this man calls them, or how such and such count them; but tell me how does the Scripture call them, how does the Scripture count them? As Nabal's name was, so was his nature (1 Sam. 25:25), and, as wicked men's names are, so are their natures. You may know well enough what is within them, by the apt names that the Holy Spirit has given them. Such monsters are wicked men—which should render their company to all who have tasted of the sweetness of divine love, a burden and not a delight.

Remedy (4). The fourth remedy against this device of Satan, is, solemnly to consider, That the society and company of wicked men have been a great grief and burden to those precious souls that were once glorious on earth, and are now triumphing in heaven (Psalm 120:5, 6): 'Woe is me, that I sojourn in Meshech, that I dwell in the tents of Kedar! My soul has long dwelt with him that hates peace.' So Jeremiah: 'Oh, that I had in the wilderness a lodging-place of wayfaring men, that I might leave my people, and go from them! for they be all adulterers, an assembly of treacherous men' (Jer. 9:2). So they vexed Lot's righteous soul by their filthy conversation' (2 Pet. 2:7); they made his life a burden, they made death more desirable to him than life, yes, they made his life a lingering death. Guilt or grief is all that godly gracious souls get by conversing with wicked men.

'O Lord, let me not go to hell, where the wicked are: for Lord, you know I never loved their company here'—said a gracious gentlewoman, when she was to die.