Satans Temptations in Three Parts, Part 1 · Chapter 17
CHAP. XVII. Satan's Deceits againſt Religious Services and Duties. The Grounds of his diſpleaſure againſt Religious Duties. His firſt deſign againſt Duties, is to prevent them. His ſeveral ſubtilties for that end, by exernal hindrances, by indiſpoſitions, bodily and ſpiritual, by diſcouragements; the ways thereof, by diſlike; the grounds thereof; by ſophiſtical arguings. His various pleas therein.
OUr next work is to take notice of the ſpite and methods of the Serpent againſt the ways of Worſhip and Service, that theſe are things againſt which his heart carries an high fury, and for the overthrow of them imploys no ſmall part of his Power and Subtilty: needs no proof, ſeeing the experience of all the Children of God is an irreſiſtible evidence in this matter. I ſhall therefore firſt only ſet forth the grounds of his diſpleaſure, and earneſt undertakings againſt them (before I come to his particular ways of Deceit) which are theſe:
Firſt, By this means (if he prevail) he deprives us of our Weapons. This is a ſtratagem of War which we find the Philiſtims practiſed againſt Iſrael, 1 Sam. 13. 19. 12.they took away all their Smiths, leſt the Hebrews ſhould make them Swords or Spears: hence was it that in the Battel there was neither Sword nor Spear found in the hand of any of the People that were with Saul and Jonathan. The Word of God is expreſsly called the Sword of the Spirit; Prayer is as a Spear, or rather a general piece of Armour: if the Devil deprive us of theſe, he robs us of our Ammunition; for by reaſon of theſe, the Church is compared to a Tower built for an Armory, Cart. 4. 4.wherein hang a thouſand Bucklers, all Shields of mighty Men; and the Apoſtle expreſsly calls them Weapons of our Warfare, 2 Cor. 10. 4.of purpoſe given us, for the pulling down of ſtrong Holds, and the demoliſhing of thoſe Forts and Batteries of high Imaginations that Satan rears up in the hearts of Men againſt their happineſs; if theſe be taken away, our Locks are cut, (as Sampſon's were) our Strength is departed, and we become weak as other Men, we are open to every incurſion and inroad that he pleaſeth to make againſt us.
Secondly, If he hinders theſe, he intercepts our Food and cuts off our Proviſions. The Word is called Milk, ſincere Milk of the Word; 'tis that by which we are born, nouriſhed, and increaſe; 'tis our Cordial and Comfort; Chriſt indeed is the Bread of Life, and the fountain of all our Conſolations, but the Word and Prayer are the Conduit Pipes that convey all to us; if theſe be cut, we fade as a Leaf, we languiſh, we conſume and waſte, we become as a Skin, Bottle in the Smoak, our moiſture as the drought in Summer, our Soul fainteth, our Heart faileth and we become as thoſe that go down to the Pit; ſo that if the Devil gain his deſign in this, he hath all; give him this, and give him the Kingdom alſo; this is the moſt compendious way of doing his work, and that which ſaves him a labour in his Temptations. The ſtrongeſt Holds (that cannot otherwiſe be taken) are eaſily ſubdued by Famine; and, like Fig-trees with their ripe Figs when they are ſhaken, even fall into the mouth of the eater: Nahum 3. 12.if our Spiritual Food fail us, of our own accord we yield up our ſelves to any luſt that requires our complyance.
Thirdly, Beſides theſe, there is no deſign whereby Satan can ſhew more malice and ſpite againſt God. He doth all he can to maintain a competition with the Almighty: his Titles, of the God of the World, the Prince of the power of the Air, ſhew what in the pride of his heart he aſpires to, as well as what by commiſſion God is pleaſed to grant him. Theſe duties of Worſhip and Service are the homage of God's Children, by which they teſtify the acknowledgments of his Deity; by wreſting theſe out of our hands, Satan robs God of that honour, and makes the allegiance of his Servants to ceaſe; if he could do more againſt God, doubtleſs he would: but ſeeing he hath not an Arm like God, and ſo cannot pull him out of Heaven, by this means he ſets up himſelf as the God of the World, and enlargeth his Territories, and ſtaves off the Subjects of the God of Heaven from giving him the honour due to his Name; and that the Devil in theſe endeavours is carried on by a ſpite againſt God, as well as by an earneſt deſire of the ruine of Souls, may be abundantly evidenced, by his way of management of that oppoſition that he gives to the duties of Service and Worſhip. I ſhall only to make this out, inſtance in three things: (1.) That where the Devil prevails to ſet up himſelf as an Object of Worſhip, there he doth it in a bold inſolent preſumptuous imitation of God's Appointments in the ways of his Service; he enjoyns Covenants, Seals, Sacrifices, Prayers and Services to his miſerable Slaves, as may appear by undoubted Hiſtories, of which more in due place. (2.) He never acknowledgeth the truth of God's ways, but with an evil mind, and upon deſign to bring them under contempt; his Confeſſions have ſo much of deceit in them that Chriſt would not accept them; and therefore we read that when the Devil was ſometime forward to give his teſtimony to Chriſt, (as Mark 1. 25. I know thee who thou art, the holy one of God,) Jeſus rebuked him, and commanded him to hold his peace; he clearly ſaw that he confeſſed him, not to honour him, but by ſuch a particular acknowledgment to ſtir up the rage and fury of the People againſt him. To this end Satan, in Acts 16. 17. many days together publickly owns Paul and Silas, Theſe Men are the ſervants of the moſt high God, which ſhew unto us the way of Salvation: though he ſpake truth, yet had he a malicious aim in it, which he accordingly brought about by this means, and that was to raiſe up perſecution againſt them, and to give ground to that accuſation which they afterward met withall, verſ. 21. That they taught cuſtoms which were not lawful to be received. But (3.) His particular ſpite againſt God in ſeeking to undermine his Service is further manifeſted in this, That the Devil is not content to root out the ſervice due to God, but when he hath done that, he delights to abuſe thoſe places where the Name of God was moſt celebrated, with greateſt prophanations. Syntag. Part 1.I ſhall not in this inſiſt upon the conjecture of Tilenus, Diſput. 2.that Sylva Dodonaea, Theſſ. 20. 21, 22.a place highly abuſed by the Devil, and reſpected for an Oracle, was the ſeat, or a religious place of Dodanim, mentioned in Gen. 10. 4. nor upon that ſuppoſal, mentioned alſo by the ſame Author, that the Oracle of Jupiter Hammon was the place where Cham practiſed that religious worſhip which he learned in his Fathers houſe. We have at hand more certain evidences of the Devils ſpite. Such was his abuſe of the Tabernacle by the prophane ſons of Eli, who prophaned that place with their uncleanneſs and filthy adulteries. Such was his carriage to the Ark while it was captivated by the Philiſtims. Of like nature were his attempts againſt the Temple it ſelf. Solomon in his latter days was tempted to give an affront to it, he built an high place for Chemoſh, … King 11. 7.the Abomination of Moab, in the hill that is before Jeruſalem, in the very ſight and face of the Temple; but afterward he prevailed to defile the Temple it ſelf. Gilgal and Beth-aven are places of ſuch high prophanation, that the Prophet Hoſ. 9. 15. tells them all their wickedneſs was in Gilgal, Arrowſmith Tract. Sacr. l. 1. c. 5. §. 9.none of their abominations were like to thoſe; and in Hoſ. 4. 15. they are dehorted from going to Gilgal or Bethaven, and yet both theſe places had been famous for Religion before. Gilgal was the place of the general Circumciſion of the Iſraelites that were born in the Wilderneſs, there was their firſt ſolemn Paſſover kept after their entring into the Land. Bethel was a place where God (as it were) kept Houſe, the houſe of God. Here Jacob had his viſion. But the more famous they had been for duties of Worſhip, the Devil ſought to put higher abuſes upon them; ſo that Gilgal became on Hatred, and Bethel became a Beth-aven, an houſe of Vanity.
Fourthly, Satan is the more animated to undertake a deſign againſt the ways of religious Service, becauſe he ſeldom or never miſſeth, at leaſt ſomething of ſucceſs. This attempt is like Saul and Jonathan's Bow, that returned not empty. In other Temptations ſometimes Satan comes off baſfled altogether, but in this work (as 'twas ſaid of ſome Iſraelites) he can throw a ſtone at an hairs breadth, Judg. 20. 16.and not miſs: he is ſure in one thing or other to have the better of us; his advantage in this caſe is from our unſutableneſs to our ſervice. What we do in the duties of Worſhip requires a choice frame of Spirit; our hearts ſhould be awed with the moſt ſerious apprehenſions of divine Majeſty, filled with Reverence, animated with Love and delight, quickned by Faith, clothed with Humility and ſelf-abhorrency, and in all the procedure of duties there muſt be a ſteady and firm proſecution under the ſtricteſt watchfulneſs. Of this nature is our work, which at the firſt view would put a Man to a ſtand, and out of amazement force him to ſay, who is ſufficient for theſe things? who can ſtand before ſuch an holy Lord God? But when we come to an impartial conſideration of our manifold weakneſſes and inſufficiences in reference to theſe Services, what ſhall we ſay? we find ſuch a narrowneſs of Spirit, ſuch ignorances, ſottiſhneſs, careleſneſs of Mind, Thoughts ſo confuſed, tumultuous, fickle, ſlippery, and unconſtant, and our hearts generally ſo deceitful and deſperately wicked, that 'tis not poſſible that Satan ſhould altogether labour in vain, or catch nothing; this being then a ſure gain, we may expect it to be under a moſt conſtant practice.
Fifthly, If he ſo prevails againſt us that the ſervices of Worſhip become groſly abuſed or neglected, then doth he put us under the greateſt hazards and diſadvantages. Nothing ſo poyſonous as duties of Worſhip corrupted; for this is to abuſe God to his face: by this, not only are his Commands and Injunctions ſlighted as in other ſins, but we carry it ſo, as if we thought him no better than the Idols of the Heathens, that have Eyes and ſee not, that have Ears and hear not. To come without an Heart, or with our Idols in our Heart, is it any thing of leſs ſcorn than to ſay, Tuſh, doth the moſt High ſee? Beſides, he hath given ſuch ſevere Cautions and Commands in theſe matters, as will eaſily ſignify the aggravation of the offence. You ſee how ſharply God ſpeaks of thoſe that came to enquire of the Lord, with the ſtumbling-block of their iniquity before their face, Ezek. 14. 4, 7. I will anſwer them according to the multitude of their Idols, I will anſwer them by my ſelf. Saul's miſcarriage in offering Sacrifice, 1 Sam. 13. 13. was that great offence for which God determined to take the Kingdom from him. God's ſeverity againſt Nadah and Abihu, his ſtroke upon Ʋzzah, do all ſhew the hazard of ſuch prophanations. But above all, that danger which both Old and New Teſtament ſpeak of, the hardning of the Heart, blinding the Eyes, dulling the Ears, that Men ſhould not hear, nor ſee, nor be converted and ſaved, but that the Word ſhould (inſtead of thoſe cordial refreſhing ſmells, which beget and promote ſpiritual life in the obedient,) breath forth ſuch envenomed poyſonous exhalations, (when 'tis thus abuſed and prophaned) that it becomes the ſavour of death unto death, is moſt dreadful. No wonder then if Satan be very buſie againſt theſe holy things, when if he catch us at an advantage of this nature, it proves ſo deadly and dangerous to us: for what can more pleaſe him, that makes it his delight and imployment to deſtroy?
All theſe Reaſons evince that Satan hath an aking tooth againſt religious Services, and that to weaken, prevent, or overthrow them is his great endeavour. Here then eſpecially may we expect an aſſault according to the advice of Sirach, Ecclus. 2. 1, ….My Son, when thou entreſt God's Service, ſtand faſt in righteouſneſs and fear, and prepare thy ſoul for temptation.
What are the Subtilties of Satan againſt the holy things of God, I am next to diſcover. Duties and Services are oppoſed two ways.Duties oppoſed two ways. (1.) By Prevention, when they are hindred. (2.) By Corruption, when they are ſpoiled. He hath his Arts and Cunning, which he exerciſeth in both theſe regards.
Firſt then,1. By Prevention, and that Of Satan's Policy for the preventing of religious Services, he endeavous by various means to hinder them. As,
Firſt, By External hindrances. In this he hath a very great foreſight,1. By External Hindrances. and accordingly he foreſees Occaſions and Opportunities at a diſtance, and by a long reach of contrivance, he ſtudies to lay Blocks and Hindrances in the way. Much he doth in the dark for this end, that we know not. As God hath ſecrets of wiſdom that are double to that which is known, Job. 11. 6.ſo alſo hath Satan many ways and actings that are not diſcerned by us; his contrivances of buſineſſes and avocations long aforehand, are not ſo obſerved by us as they might be; where he miſſeth of his end, it comes not to light, and often where he is ſucceſsful in his preventions, we are ready to aſcibe it to contingencies, and the accidental hits of affairs, when indeed the Hand and Policy of Satan is in it. Paul that was highly ſtudied and skilful in Satan's devices, obſerving how his purpoſes of coming to the Theſſalonians were often broken and obſtructed; he knew where the blame lay, and therefore inſtead of laying the fault upon Sickneſs, or Impriſonments, or the oppoſitions of falſe Brethren (which often made him trouble beyond expectation,) he directly chargeth all upon Satan, 1 Theſſ. 2. 18. We would have come unto you (even I Paul) once and again, but Satan hindred us. At the ſame rate, underſtanding the purpoſes of faithful Men, for the promoting the good of Mens ſouls, he often uſeth means to ſtop or hinder them. Some have obſerved (having a watchful and jealous eye over Satan,) that their Reſolves and Endeavours of this nature have uſually been put to ſtruggle ſore in their birth, when their purpoſes for worldly Affairs and Matters go ſmoothly on without conſiderable oppoſition.
Secondly,2 By Indiſpoſitions. He makes uſe of Indiſpoſitions to hinder Service: and here he works ſometimes upon the Body, ſometimes upon the Soul, for both may be indiſpoſed.
Firſt,Bodily Indiſpoſitions. Sometimes he takes the advange of Bodily indiſpoſitions: He doth all he can to create and frame theſe upon us, and then pleads them as a diſcharge to duty. If he can put the Body into a fit of drowſineſs or diſtemper, he will do it: and ſurely he can do more this way than every one will believe, he may agitate and ſtir the humors. Hence ſome have obſerved more frequent and ſtronger fits of ſleepineſs and illneſs to come upon them, on the days and times that require their attendance upon God, than on other days, when they ſhall be lively, active, and free of dulneſs upon common occaſions, at Sports, Songs, Interludes, when they ſhall not have the like command of themſelves in the exerciſes of Worſhip. Surely it was more than an ordinary drowſineſs that befell the Apoſtles, Matth. 26. 41. He had told them the ſeriouſneſs of the occaſion, that he was betrayed, that his ſoul was exceeding ſorrowful even to the death: theſe were conſiderations that might have kept their Eyes from ſlumber. When they ſleep, he awakens them with a piercing rebuke, Could ye not watch with me one hour? and adds to this an admonition of their own danger, and the temptation that was upon them, and yet preſently they are aſleep again, and after that, again: ſtrange drowſineſs! But he gives an excuſe for them, which alſo tells us the cauſe of it, the Spirit is willing; their hearts were not altogether unconcerned, but the Fleſh, that is the Body that was weak, that is, ſubject to be abuſed by Satan, who brought them into a more than ordinary indiſpoſition, as is noted verſ. 43. their Eyes were heavy.
Secondly,Spiritual Indiſpoſitions. The Soul hath alſo its indiſpoſitions, which he readily improves againſt Duty to hinder it. As,
Firſt, It is capable of a ſpiritual ſluggiſhneſs and dulneſs, wherein the ſpiritual Senſes are ſo bound up, that it conſiders not, minds not, hath no liſt, nor inclination to acts of ſervice. What a ſtupifaction are our Spirits capable of? as David in his Adultery ſeems not to mind, nor care what he had done. In like manner are ſome in a Lethargy, as the Prophet ſpeaks, they care not to ſeek after God. Bernard.Bernard hath a deſcription of it, Contrahitur animus, ſubtrahitur gratia, deferveſcit novitius fervor, ingraveſcit tepor faſtidioſus; the Spirit is contracted, Grace withdrawn, Fervour abates, Sluggiſhneſs draws on, and then Duties are neglected.
Secondly, The Spirit is indiſpoſed by a throng of worldly affairs, and theſe oft juſtle out duty. Chriſt tells us, they have the ſame influence upon Men that Gluttony and Drunkenneſs have, and theſe unfit Men for action, Take heed (ſaith Luk. 21. 34.) to your ſelves, leſt at any time your heart be overcharged with ſurfeiting and drunkenneſs, and the eares of this life. Theſe then may at ſo high a rate overcharge the ſouls of Men, ſo as to make them frame excuſes; I have bought a Farm, or Oxen, and therefore I cannot attend, and by this means may they grow ſo neglective, that the day of the Lord may come upon them at unawares.
Thirdly, Sometimes the Soul is diſcompoſed through Paſſion, and then 'tis indiſpoſed, which opportunity the Devil eſpying, he cloſeth in with it; ſometime he blows the fire that the heat of anger may put them upon a careleſneſs; ſometimes he pleads their preſent frame, as an unfitneſs for Service, and ſo upon a pretence of reverence to the Service, and leaving the gift at the Altar till they be in a better humor, many times the gift is not offered at all, 1 Pet. 3. 7. The Apoſtle directs Husbands to manage their authority over their Wives with prudence, for the avoiding of Brawls and Contentions, Ye Husbands dwell with them according to Knowledg, giving honour to the Wife a… the weaker Veſſel; the reaſon of which advice he gives in theſe words, that your prayers be not hindred. Prayers are hindred partly in their ſucceſs when they prevail not, partly they are hindred when the duty of Prayer is put by and ſuſpended: and this doubtleſs the Apoſtle aimes at, to teach us that Contentious Quarellings in a Family hinder the exerciſe of the duty of Prayer. Eliſha 2 Kings 3. diſcompoſed himſelf in his earneſt reproof of Jehoram, for with great vehemency he had ſpoken to him, verſ. 13, 14. What have I do with thee? get thee to the Prophets of thy Father. W…e… it not that I regard the preſence of Jehoſaphat, I would not look toward thee, nor ſee thee. But when he ſet himſelf to receive the viſions of God, he calls for a Minſtrel, Rutherford Divine Influences.verſ. 15. the reaſon whereof (as P. Mantyr, and others ſuppoſe) was this, that however what he ſpoke to Jehoram proceeded from zeal, yet being but a Man and ſubject to the like infirmities of other Men, it had diſtracted and diſcompoſed his Spirit, which made him unfit and uncapable to entertain the viſions of God. Muſick then being a natural means for the compoſure and quiet of the Mind, he takes that courſe to calm and fit himſelf for that work.
Fourthly, Ignorance and Prejudice are ſpiritual Indiſpoſitions, which are not neglected by the Devil. Knowledg is the eye and guide of the Soul. If there be darkneſs there, all acts which depend upon better Inſtruction muſt ceaſe. The Diſciples ignorance of Scriptures, brought in their unbelief; Chriſt notes that as the Fountain-head of all their backwardneſs, Luk. 24. 25. O fools, and ſlow of heart to believe all that the Prophets have ſpoken. In like manner, if Men are not clear or knowing in the ways and neceſſities of Duty and Service, the Devil can eaſily prevail with them to forbear and neglect. Prejudice riſeth up to juſtifie the diſregard of Duty, and offers Reaſons, which (it thinks) cannot be anſwered.
Thirdly,3. By diſcouragments. Satan endeavours to prevent Duty by diſcouragements. If he can make the knees feeble, Diſcouragements to duty four-fold.and the hands hang down, he will quickly cauſe Activity and Motion to ceaſe. The wayes by which he endeavours to diſcourage Men from the duties of Service are theſe;
Firſt,1. From the burthen of duty. He ſets before them the toile and burthen of Duty. If a Man ſets his Face toward Heaven, thus he endeavours to ſcare him off; Is not (ſaith he) the way of Religion a dull, melancholy way? It is not a toile? A tedious task? Are not theſe unreaſonable injunctions, Pray continually, Pray without ceaſing; Preach in ſeaſon and out of ſeaſon? This ſuggeſtion though it be expreſly contrary to command, yet being ſo ſuitable to the idle and ſluggiſh tempers of Men, they are the more apt to take notice of it; and accordingly they ſeek ways and ſhifts of accommodating the command to their inclinations. In Amos 8. 5. the toyl of Sabbaths and Feſtival Services (as they thought it) makes them weary of the duty; When will the New Moon be gone, that we may ſell corn? and the Sabbath, that we may ſet forth Wheat? Theſe Men thought their Services tedious and intrenching upon their Callings and Occupations. Mal. 1. 13. They ſaid, Behold, what, a wearineſs is it: looking upon it as an inſufferable burthen; nay, they proceeded ſo far, as to ſnuff at it. Now when the Devil had ſo far prevailed with them, it was eaſie to put them upon neglect; which (as the place cited ſpeaks) preſently followed upon it, they brought the torne, and the lame, and the ſick for a Sacrifice. Satan firſt preſented theſe Services as a weariſome burthen, then they ſnuffed at them; next they thought any Service good enough, how mean ſoever, though to an open Violation of the Law of Worſhip: and laſtly, from a pollution of the Table of the Lord, they proceeded to a plain contempt of duty, the table of the Lord is polluted, and the fruit thereof, even his meat is contemptible. verſ. 12. In the management of this diſcouragement, the Devil hath moſt ſucceſs upon thoſe that have not yet taſted the ſweetneſs and eaſineſs of the wayes of the Lord, his yoke is indeed eaſie, his burthen is light; his ſervice is a true freedom to thoſe that are acquainted with God, and exerciſed in his Service. But when Men are firſt beginning to look after God and Duty, and are not yet filled, and ſatisfied with the fatneſs of his houſe: this Temptation hath the greater force upon them, and they are apt to be diſcouraged thereby.
Secondly,2 From want of ſucceſs. He endeavours to diſcourage them, from the want of ſucceſs in the Duties of Worſhip. When they have waited long and ſought the Lord, then he puts them upon reſolves of declining any further Proſecution; as he did with Joram at the Siege of Samaria, 2 King. 6. 33.Why wait I upon the Lord any longer? (ſaid he) after he had expected deliverance a long time without any appearance of help.1 Sam. 28. 6, 7. When Saul ſaw that God anſwered him not, neither by Dreams, nor by Ʋrim, nor by Prophets, the Devil eaſily perſwaded him to leave off the ordinary ways of attendance upon God, and to conſult with the Witch of Endor. The prophane Perſons mentioned in Mal. 3. 14. that had caſt off all regard to his Laws, all reſpect to his Ordinances, were brought to this pitch of Iniquity, by the ſuggeſtions of want of ſucceſs; they ſaid, It is vain to ſerve God: and what profit is it, that we have kept his ordinances, and that we have walked mournfully before the Lord of Hoſts? It ſeems they were like the people ſpoken of in Iſa. 58. 2, 3. They had faſted and prayed, and God delayed to anſwer them, which they looked upon as a diſobligement from duty; and that which they could peremptorily inſiſt upon as a reaſon, which might juſtifie their neglect. Wherefore have we faſted, ſay they, and thou ſeeſt not? wherefore have we afflicted our ſoul, and thou takeſt no knowledge? Neither doth this diſcouragement fall heavy, only upon thoſe whoſe hearts are departed already from God, who might be ſuppoſed to be forward to imbrace any excuſe from his Service; but we ſhall find it bears hard upon the Children of God. David was ready to give over all, as a Man forſaken of God, Pſal. 22. 1, 2. Why haſt thou forſaken me, O my God, I cry in the day time, but thou heareſt not; and in the night ſeaſon, and am not ſilent. We may clearly gather from his expreſſions, that this Temptation had ſorely bruiſed him, and that upon God's delay of Anſwer, he was ready to charge an unrighteouſneſs upon Gods carriage toward him; for in that he adds, that he kept his ground, and did not conſent to it (as the words following, But thou continueſt holy, do imply) it ſhewed what the Devil was objecting to him. And elſewhere, in Pſal. 69. 3. When he had cryed and was not anſwered, he began to be weary, and his eyes failed; nay, his fleſh and heart failld: his Spirit ſunk, as a Man almoſt vanquiſhed and overcome with the Temptation.
Thirdly,3. From the unſuitableneſs of the heart in Duty. This our Adverſary raiſeth up diſcouragements to us from the unſuitableneſs of our Hearts to our Services; herein he endeavours to deaden our Hearts, to clog our Spirits, to hinder and moleſt us, and then he improves theſe indiſpoſitions and diſcompoſures againſt the duty in which he hath a double advantage: for (1) He deprives us of that delight in duty which ſhould whet on our deſires to undertake it, ſo that we come to the Lord's Table as old Barzillai, without a taſte or reliſh of what we eat or drink. When we come to hear, the Ear that tryeth words, as the Pallat taſteth meat, finds no ſavour in what is ſpoken; and this Satan can eaſily do by the inward deadneſs or diſquiet of the Heart: even as the anguiſh of Diſeaſes takes away all Pleaſures which the choiceſt dainties afford.Job 33. 20. As Job obſerves, When a Man is chaſtned with pain upon his bed, his life abhors bread, and his Soul dainty meat. And when a Man is brought to loath his Duties, as having nothing of that ſweetneſs and ſatisfaction in them which is every where ſpoken of, a ſmall Temptation may put him upon neglect of them. (2) He hath plauſible and colourable Arguments, by which he formeth an Opinion in the minds of Men, that in caſes of indiſpoſition they may do better to forbear than to proceed. He tells them, they ought not to pray or preſent any ſervice while they are ſo indiſpoſed, that no prayer is acceptable where the Spirit doth not enliven the heart, and raiſe the affections; that they do not take his name in vain, and increaſe their Sin, and that they ſhould wait till the Spirit fill their ſails: and to ſay the truth, it is a great difficulty for a Child of God to hold his feet in ſuch ſlippery places; how many have I known complaining of this, and perſwading themſelves verily, that they might do far better to leave off all Service, than to perform them thus? and ſcarcely have I reſtrained them from a complyance with Satan, by telling them, that indiſpoſitions are no bar to duty; but that duty is the way to get our indiſpoſitions cured. That Duty is abſolutely required, and diſpoſitions to be endeavoured; and that 'tis a leſs offence to keep to duty under indiſpoſitions, than wholly upon that pretence to neglect it. And indeed, where theſe indiſpoſitions are bemoaned and ſtriven with, the ſervices are often more acceptable to God, than pleaſing to our ſelves: the Principle is truly Spiritual and excellent; a foundation of Saphirs and precious Stones, upon which (if we patiently wait) he will build a Pallace of Silver; for that Service is more Spiritual that is bottom'd, and carry'd on by a conſciencious regard to a Command, when there are no moral Motives from ſence and comfort concurring, than that which hath more of delight to encourage it, while the power of the command is leſs ſwaying and influential.
Fourthly,4. From unworthineſs of the priviledg. Men are oft diſcouraged from a ſence of unworthineſs of the priviledge of Duty, a kind of exceſs of Humility, which principally relates to the Sacrament of the Lords Supper and Prayer; the Accuſer of the Brethren tells them, that they have nothing to do to take the Name of God in their mouthes, that 'tis an inſufferable Preſumption. Hence, ſome like the Woman with the bloody Iſſue, dare not come to Chriſt to ask a cure, while yet they earneſtly deſire it; and would rather, if they could privately ſteal it, then openly beg it. The Publican is preſented to us in the Parable, as one that could ſcarce get over that objection; he is ſet forth ſtanding at a diſtance, not daring to lift up his eyes to Heaven; ſcarce attempting to ſpeak, rather expreſſing his unworthineſs to Pray, than ſetting upon the Duty: his ſmiting upon his breaſt, and ſaying, God be merciful to me a ſinner, argued, that much of theſe diſcouragements lay upon him. The like we may ſee in the Prodigal, who it ſeems had it long in diſpute, whether he ſhould go to his Father, whoſe kindneſſes he had ſo abuſed; and ſo long as he could make any other ſhift, he yielded to the Temptation: at laſt he came to that reſolve, I will ariſe and go to my father, and ſay, I have ſinned againſt heaven, and thee, and am not worthy to be called thy Son. Which ſhew, that the ſenſe of this kept him off till neceſſity forced him over it. And this is a diſcouragement the more likely to prevail for a neglect of Service; becauſe part of it is neceſſary, as the beginning of thoſe Convictions of our Folly: to have ſuch low thoughts of our ſelves, that we are not worthy to come into his preſence, nor to look toward him, is very becoming; but to think, that we ſhould not come to him, becauſe our Conſcience accuſeth of unworthineſs, is a concluſion of Satan's making, and ſuch as God never intended from the premiſes, but the direct contrary; Come, ſaith God, though unworthy. The like courſe doth the Devil take to keep Men off from the Lord's Table; Oh (ſaith he) 'tis a very ſolemn Ordinance; he that partaketh of it unworthily, eateth and drinketh Damnation to himſelf: how dareſt thou make ſuch bold approaches? While the Hearts of Men are tender, their Conſciences quick and accuſing, the threatning begets a fear, and they are driven off long, and debarr themſelves unneceſſarily from their Mercies.
Fourthly,Dutie… hindered by diſlike. Satan endeavours to hinder Duty, by bringing them into a diſlike and loathing of Duty. This is a courſe moſt effectual, diſlike eaſily bringeth forth Averſation; and withal, doth ſtrongly fix the Mind in purpoſes of neglect and refuſal: the Devil bringeth this about many ways: as,
Firſt,1 From Reproaches. By Reproaches and Ignominious Terms. It was an old trick of the Wicked-one, to raiſe up Nick-names and Scoffs againſt the ways of God's Service, thereby to beget an odium in the hearts of Men againſt them. The ſeat of the ſcornful is a Chair that Satan had reared up from the Beginning. By this art, (when God was known in Jury, and his Name was great in Iſrael) were the Heathens kept off from laying hold on the Covenant of God. He rendred them, and the Ordinances of Worſhip ridiculous to the Nations: the opprobium of Circumciſion, and their unreaſonable Faith (as the Heathens thought it) upon things not ſeen, was a Proverb in every Man's mouth;Joſ. cont. Apion. Credat Judaeus apella—non ego. The Jews were ſlandered with the yearly Sacrifice of a Grecian. And Apion affirms, That Antiochus found ſuch an one in a Bed in the Temple: Joſ. cont. Apion. lib. 6. 2.and that they Worſhipped an Aſſes head in the Temple. Apion ſlandered the Jews with Ʋlcers in their privy Parts every Seventh day: hence he derives Sabbath, of Sabatoſis; which with the Aegyptians ſignifies an Ʋlcer.
Lyſimachus ſlandered the Jews in Aegypt, Joſ. cont. Apion. lib. 1.as Leprous Church-robbers; and that their City was hence called Hieroſola. When the Gentiles were called into the fellowſhip of the Goſpel, it was aſperſed with the like ſcoffs and flouts; it was frequently called a Sect, Act. 28. 22.a Babling and ſtrange and uncouth Doctrine: beſides, a great many lies and forgeries that were invented to make it ſeem odious;Act. 17. 18, 20. and by this means it was every where ſpoken againſt. Calumniare fortiter aliquid adhaerebitMachiavil, that propounded the Policy of full and violent Calumniations to render an Adverſary odious (knowing that how unjuſt ſoever they were, yet ſome impreſſion of jealouſie and ſuſpition would remain) had learned it of this old accuſer, who had often, and long experienced it to be a prevalent courſe, to bring the Services of God under diſlike. David ſpeaking of what befel himſelf, in this kind: Pſal. 69. 9, 10, 11, 12. That his Zeal lay under reproach; his weeping and faſting became a Proverb: and that in all theſe, he was the Song of the Drunkard. He expreſſeth ſuch apprehenſions of the power of this Temptation upon the weak; that he doth earneſtly beg, that Satan might not make it a ſnare to them. Verſ. 6. Let not them that wait on thee, O Lord God of hoſts, be aſhamed for my ſake; let not thoſe that ſeek thee, be confounded for my ſake. And further declares it, as a wonderful preſervation and eſcape of this danger; that notwithſtanding theſe reproaches, he had not declined his duty. Verſ. 13. But as for me, my prayer is unto thee Lord. Paul ſeems to ſpeak his ſenſe of this piece of Policy; his Impriſonment adminiſtred matter of reproach to his Profeſſion: though his cauſe were good, yet he ſuffered trouble as an evil doer; 1 Tim. 2. 9.this he knew the Devil would improve to a ſhame and diſgrace unto the ſervice of God, and therefore he chargeth Timothy to be aware of that Temptation, 2 Tim. 1. 8. Be not thou therefore aſhamed of the Teſtimony of our Lord, nor of me his Priſoner. And verſ. 16. He takes notice of Oneſiphorus, that had eſcaped that ſnare, and was not aſhamed of his Chain. And we have the greater reaſon to fear the danger of this Art, when we find that the Tempter made uſe of it, to turn away the affections of the Capernaumites from Chriſt himſelf, Mat. 13. 57. When he had preached in their Synagogues, to the applauſe and aſtoniſhment of all his hearers; the Devil fearing the prevalency of his Doctrine, finds out this ſhift, to bring them to a diſlike of him, and his Preaching; Is not this the Carpenters Son? And they were offended in him.
Secondly, Duties are brought under diſlike by the hazards that attend them:2 From Hazards. the Devil leaves it not untold, what Men ſhall meet with from the World, if they run not with them into exceſs of vanity and neglect; if Bonds, Impriſonments, Baniſhments, Hatreds, Oppoſitions, Spoyling of Goods, Sufferings of all kinds will divert them, he is ſure to ſet all theſe affrightments before them: which though they do not move ſome from their ſteadfaſtneſs; ſuch as Daniel, whoſe conſtancy in duty was not pierced by the fear of Lyons: and the three Children, who would not decline the ways of the Lord for the terrour of a fiery Furnace. Yet theſe conſiderations prevail with moſt, as Chriſt notes, in thoſe that received Seed in ſtony places, whoſe joy in the Word was ſoon blaſted, and they offended at the ways of Duty, When Tribulation and Perſecution becauſe of the Word aroſe: Matth. 13. 21.Chriſt pronouncing him Bleſſed, that ſhould not be offended in him, becauſe of the dangers of his Service,Matth. 11. 6. ſhews, that the eſcape of ſuch a Temptation is not a common mercy. And if we ſhall obſerve Paul's practice, upon his firſt undertaking of the Miniſtry,Gal. 1. 16. when it pleaſed God to call him to preach his Son Chriſt among the Heathen, we ſhall ſee, (1) That he was aware of ſuch objections as theſe. (2) That fleſh and blood are apt to comply with them, and to take notice of them. (3) And that the beſt way to avoid them is, to ſtop the Ears againſt them, and not to hearken to them, or conſult with them. (4) And that he that muſt do it to purpoſe, muſt without delay, immediately reſolve againſt ſuch hinderances; it being moſt difficult for Men that will be inclining to ſuch motions, and hearkning to what the Devil offers, under pretence of Self-preſervation, to diſingage themſelves after they have ſuffered their Souls to take the impreſſion.
Thirdly,3 From the outward meanneſs of Services. The meanneſs of Religious Appointments (as to the outward view) is alſo made uſe of, to beget a loathing of them. In this the Devil hath this advantage, that however they are all glorious within, and as the curtains of Solomon; yet are they as to their outward appearance like the tents of Kedar, without any of that Pomp and Splendor which the Sons of Men affect and admire. Chriſt himſelf when he had vailed his glory by our Fleſh, was of no exteriour form or beauty. The Miniſtration of his Word, which is the Scepter of his Kingdom, ſeems contemptible, and a very fooliſhneſs to men; inſomuch, that Paul was forced to make an Apology for it,1 Cor. 2. 1, 4, 6. in that it wanted thoſe outward braveries of excellency of ſpeech and wiſdom, by ſhewing it was glorious in its power, and was indeed an hidden wiſdom (though not like that wiſdom which the Princes of Wiſdom, and Philoſophy affected) among ſuch as were perfect. The Sacraments both of the old and new Teſtament ſeemed very low and contemptible things to a common eye; neither need we any other evidence to ſhew, that Men are apt to diſreliſh them, and to entertain ſtrange thoughts of them upon this very account, than this, that ſome raiſe up Batteries againſt theſe Ordinances upon this ground, that becauſe they ſeem low and mean to them, therefore they think it improbable, that God ſhould have indeed appointed them to be uſed in the literal ſenſe, or that at beſt they are to be uſed as the firſt rudiments of Chriſtianity, and not enjoyned upon the more grown Chriſtians. Neither may I altogether paſs over that remarkable humour, that is in ſome, to give additional ornaments of outward Garb and Form, for the greater honour and luſtre of theſe injunctions of Chriſt; ſo that while they endeavour to ſhew their greateſt reſpects to them, they betray their inward thoughts to have carryed ſome ſuſpition of their reality becauſe of their plainneſs; and by this means whilſt they endeavour to put an honour upon Chriſts Inſtitutions, they really deſpiſe them, and ſhew their reſpects to their own inventions. But that we may be further ſatisfied, that Satan works by this Engine, let us conſider, that of 1 Cor. 1. 23. The Jews were for Signs from Heaven, to give a Credit and Teſtimony to that Doctrine which they would receive. The Greeks (who were then the only people for Learning) were for Philoſophical Speculations, and Diſputes. Now (ſaith the Apoſtle) the Doctrine of the Goſpel (which is the Preaching of Chriſt crucified) becauſe it came not within the compaſs of what both theſe expected, therefore the Devil ſo wrought upon this advantage, that both contemned it, It was to the Jews a ſtumbling-block, and to the Greeks fooliſhneſs. Of this alſo he ſpeaks more fully, 2 Cor. 11. 3. Where he ſhews, that the minds of the Corinthians were ready to be corrupted with Error, againſt the plain import of the Goſpel; and that which they took offence at, was its Simplicity: they looked upon it as contemptible, becauſe not containing ſuch gorgious things as might ſuit a ſoaring and wanton fancy. Now he reſolves all this into a cheat of Satan, taking the advantage of this, (as he did upon Eve from the ſeeming inconſiderableneſs of the prohibition of eating a little Fruit) to perſwade them, that ſo mean a thing as the Goſpel could not be of God. I fear (ſaith he) leſt by any means, as the Serpent beguiled Eve through his ſubtilty, ſo your minds ſhould be corrupted from the ſimplicity that is in Chriſt.
Fourthly,4 From the Sins of Profeſſors. The Sins of Profeſſors, through the craft of Satan, beget a loathing of theſe holy things. If God loath his own Appointments, and cannot bear them, becauſe of the Iniquities of thoſe that offer them; no wonder, if Men be tempted to diſgraceful apprehenſions of them, when they obſerve ſome that pretend an high care, and deep reſpect for them, live prophanely. The Sins of Eli's Sons wrought this ſad Effect upon the People, that Men (for their ſakes) abhorred the offerings of the Lord, 1 Sam. 2. 17. Thoſe that fell off to Error, and thence to abominable Practices, cauſed the way of Truth to be evil ſpoken of, 2 Pet. 2. 2. The Prieſts that departed out of the way, cauſed many to ſtumble at the Law, Mal. 2. 8. Nay, ſo high doth Satan purſue this ſometimes, that it becomes an inlet to direct Atheiſm.5 From a prophane diſpoſition.
Fifthly, Satan alſo works mightily in the prophane diſpoſitions of Men, and acts that Principle to a diſregard and wearineſs of the Services of God; a flagitious wicked life naturally leads to it: thoſe that eat up Gods people as bread, Pſal. 14. 4. called not upon God. This eats out at laſt the very exteriour and formal obſervation of Religious Duties, in this Satan bends his force againſt them: (1) By heightning the Spirits of Men to an inſolent defiance of God by a continued proſperity: He draws out the pride and vanity of their Spirits,Jer. 2. 31. to a bold contempt, Who is the Lord that we ſhould ſerve him? We are Lords, we will come no more at thee: our tongues are our own, &c. Thus they ſet their mouthes againſt Heaven. Eliphaz tells us this, as the uſual carriage of thoſe that lived in peace and jollity; Job 21. 15. Therefore ſay they unto God, Depart from us, for we deſire not the knowledge of thy wayes; who is the Almighty that we ſhould ſerve him? (2) By hiding from them the neceſſities of Duty. Job ſpeaking of the Hypocrite, Job. 27. 10. deſcribes him by theſe neglects of Duty, Will he delight himſelf in the Almighty? will be always call upon God? Of this he gives the reaſon, verſ. 9. He will call and cry when trouble comes upon him. When diſtreſſes make Duties neceſſary, then he will uſe them; in his Affliction he will ſeek him early, Hoſ. 5. 15. As the Iſraelites did, Pſal. 78. 34. When he ſlew them, then they ſought him, and enquired early after God. But when he is not thus pinched (and Satan will endeavour in this caſe, that he be as far from the Rod of God, as he can make him) he gives over ſeeking God, and loaths it; nay, accounts it as ridiculous ſo to do: they mock at his counſel, and contemn his advice of waiting upon him.
Sixthly,6 From the manner of performance. Satan picks quarrels in Men, at the manner of performance of Duty. When Duty cannot be ſpoken againſt, then he endeavours to deſtroy it by the Modes, Circumſtances, and way of performance: as (1) If thoſe that act in them diſcover any weakneſs (as who doth not, when he hath done his beſt?) this he endeavours to blemiſh the Duty withal. The bodily preſence of Paul was objected againſt him, as being contemptible, and his ſpeech as weak; but the deſign of that objection lay higher, the Devil thereby endeavouring to render the Duties of his Miniſtry as contemptible, and not to be regarded. (2) If the Circumſtances pleaſe not, he teacheth them to take pet with the Subſtance, and like Children to reject all, becauſe every thing is not ſuitable to their wills. (3) If it be managed in any way not grateful to their expectations; if too cuttingly and plain, then they think they be juſtified to ſay, they hate it, as Ahab did Micaiah: if any way too high or abſtruſely, then likewiſe they fling off. On this Point the Devil perſwaded many of Chriſts followers to deſert him, Jo. 6. 66. becauſe he had ſpoken of himſelf in compariſons, that they judged too high; when he ſaid, He was that Bread that came down from Heaven, verſ. 58. they ſaid, That was a ſaying not to be born: and on that occaſion, they went back, and walked no more with him.
Seventhly,7 By a wrong repreſentation of the geſtures of Worſhippers. The Devil brings a nauſ…ating of the Duties of Worſhip, by a wrong repreſentation of them, in the carriage and geſtures of thoſe that engage in them. It ſeems ſtrange to ſome, that are but as idle ſpectators, to obſerve the poſtures of Saints: ſeriouſly lifting up their eyes to Heaven, or humbly mourning, and ſmiting on their breaſts; theſe the Devil would render ridiculous, and as the ſuſpicious managements, of an Hiſtrionical or Hypocritical Devotion: as Men at a diſtance beholding the ſtrange variety of actions and poſtures of ſuch as dance, being out of the ſound of their Muſick, ſhall think them a company of mad Men, and frantick People. Such perverſe proſpects doth he ſometimes afford to thoſe, that come rather to obſerve what others do, than to concern themſelves in ſuch duties; that, not ſeeing their private influences, nor the ſecret ſpring that moves them, they judge them fooliſh; and from thence they contract an inward loathing of the Duties themſelves.
Fifthly,The fifth way to hinder Duty, by Sophiſtical Arguings; as, 1 By heightning the dignity of God's Children. In order to the hindring or preventing of Duty, Satan uſeth to impoſe upon Men, by fallacious Arguings: and by a piece of his Sophiſtry, he endeavours to cheat them out of their Services. I ſhall note ſome of his remarkable dealings in this kind: as
Firſt, He heightens the dignity of God's Children; upon a deſign to ſpoil their Duty. He tells them, they are partakers of the Divine Nature. That they are in God and Chriſt, and have the communications of his Spirit; and therefore they need not now drink of the Ciſtern, ſeeing they enjoy the Fountain; and that theſe ſervices (in their attainments) are as uſeleſs, as ſcaffolds are when once the Houſe is built. To proſecute this he takes advantage, (1) of the natural pride of their hearts; he puffs them up with conceits of the excellency of their condition;1 Cor. 8. 7. a thing which all Men are apt to catch at with greedineſs,Col. 2. 18. upon the leaſt imaginary grounds: if a Man have but a little knowledg, or have attained to any vain Speculations, he is preſently apt to be vainly puffed up by his fleſhly mind. The ſame hazard attends any conceited excellency, which a Man apprehends he hath reached unto. Thoſe Monſters of Religion, mentioned by Peter and Jude, that made no other uſe of the grace of God but to turn it into wantonneſs; Jud. 4. verſ.yet were they ſo tumified with the apprehenſions of their Priviledges, that whilſt they deſigned no other thing, than plain licentiouſneſs, and a wantonneſs in the luſts of the Fleſh; yet (it ſeems) they encouraged themſelves, and allured others, from a ſuppoſed liberty which their Priviledges gave them; and to this purpoſe had frequently in their mouthes, great ſwelling words of vanity, 2 Pet. 2. 18. even whilſt they walked after their own luſts, Jud. verſ. 16. (2) To ſtrengthen their proud conceits, the Devil improves what the Scriptures ſpeak, of the differences of God's Children; that ſome are ſpiritual, ſome are carnal; ſome weak, others ſtrong; 1 Cor. 2. 1.ſome perfect, ſome leſs perfect; ſome little Children, ſome young men, Phil. 3. 15.ſome Fathers. The end of all this, is to make them apprehend themſelves Chriſtians of an higher rank and order, which alſo makes way conſequently for a further inference,1 Jo. 2. 12, 13. (viz.) That there muſt needs be immunities and priviledges ſuitable to theſe heights and attainments. To this purpoſe, (3) he produceth thoſe Scriptures that are deſign'd by God, to raiſe up the minds of Men, to look after the internal Work and Power of his Ordinances, and not to center their minds and hopes in the bare formal uſe of them, without applying their thoughts to God and Chriſt; unto whom, they are appointed to lead us. Such as theſe Scriptures, Rom. 2. 28. He is not a Jew, which is one outwardly; neither is that circumciſion which is outward in the fleſh: but he is a Jew, which is one inwardly, and circumciſion is that of the heart, in the ſpirit, and not in the letter. And Rom. 6. 7. we ſhould ſerve in newneſs of ſpirit, and not in the oldneſs of the letter. 2 Cor. 5. 16. Wherefore henceforth know we no man after the fleſh, yea though we have known Chriſt after the fleſh, yet now henceforth know we him no more. Epheſ. 4. 13. He gave ſome Apoſtles, and ſome Prophets, &c. for the perfecting of the Saints—till we all come in the unity of the faith, and of the knowledge of the Son of God unto a perfect man. By a perverſe Interpretation of theſe, and ſome other Scriptures of like import, he would perſwade them, That the great thing that Chriſt deſigned by his Ordinances, was, but to train up the weaker Chriſtians by theſe rudiments (as the A, B, C, to Children) to a more ſpiritual and immediate way of living upon God: and that theſe become altogether uſeleſs, when Chriſtians have gotten up to any of theſe imaginary degrees of a ſuppoſed Perfection. Enough of this may be ſeen in the writings of Saltmarſh, Winſtanly, and others, in the late times. How great a Trade Satan drove by ſuch miſapprehenſions not long ſince, cannot eaſily be forgotten; ſo that God's Worſhip did almoſt lye waſt; and in many places, the way to Sion did mourn.
Secondly,2 By pleading an inequality of Duty. He will ſometimes confeſs an equality of priviledge among the Children of God, and yet plead an inequality of duty, that God is as good and ſtrong to us, and that we have all an equal advantage by Chriſt, he will readily acknowledge. But then when we ſhould propound the diligence of the Saints in their Services for our pattern (as of Davids praying ſeven times a day, Greenham. pag. 35.Daniels three times, Anna's ſerving God with faſtings and prayers night and day, &c.) He tells us, theſe were extraordinary Services, and (as it were) works of ſupererrogation, more than the Command of God laid upon them. So that we are not tyed to ſuch ſtrictneſs; and we being naturally apt to indulge our ſelves in our own eaſe, are too ready to comply with ſuch Deluſions. And by degrees Men are thus brought to a confident belief, that they may be good enough, and do as much as is required, though they ſlacken their pace, and do not Faſt, Pray, or Hear ſo often, as others have done.
Thirdly,3. By heightning one Duty above others. Another Sophiſm of his, is to heighten one Duty, to the ruine of another. He ſtrives to make an inteſtine War among the ſeveral parts of the Services we owe to God; and from the excellency of one, to raiſe up an enmity, and undervaluing diſregard of another. Thus would he ſever, as inconſiſtent, thoſe things that God hath joyned together. As among falſe Teachers, ſome ſay, Lo here is Chriſt; and others, Lo he is there. So we find Satan dealing with Duties, he puts ſome upon ſuch high reſpects to Preaching, that (ſay they) Chriſt is to be found here, moſt frequently, rather than in Prayer, or other Ordinances; others are made to have the like eſteem for Prayer: and they affirm, in this is Chriſt eſpecially to be met withal. Others ſay the like of Sacraments, or Meditation. In all theſe Satan labours to beget a diſlike and neglect of other Services. Thus (in what relates to the Conſtitution of Churches) he endeavours to ſet up purity of Churches, to the Deſtruction of Ʋnity; or Ʋnity to the ruine of Purity. A notable Example hereof we have in the Euchytae, (a Sect of praying Hereticks, Theod. Eccleſ. Hiſtoria.which aroſe in the time of Valentinian and Valens) who upon the pretence of the Commands of Chriſt and Paul, for Praying continually, or without ceaſing and fainting, owned no other Duty as neceſſary; vilifying Preaching and Sacraments, as things (at beſt) uſeleſs and unprofitable. The like attempts he makes daily upon Men,Luk. 18. 1. where though he prevail not ſo far, as to bring ſome neceſſary Duties of Service into open contempt; 1 Theſ. 15. 17.yet he carries them into too much ſecret neglect, and diſregard.
Fourthly,4 By ſevering the means from the end. He improves the grace of the Goſpel, to infer an unneceſſarineſs of Duty; and this he doth, not only from the advantage of a prophane and careleſs Spirit in ſuch as preſumptuouſly expect Heaven,Greenham. pag. 35. though they mind not the way that leads to it: for with ſuch it is uſual (as one obſerves) for Satan to ſever the means from the end, in things that are good, to make them believe, they ſhall have Peace, though they walk in the Imaginations of their Heart; to make them lean upon the Lord for Heaven, in the apparent neglect of Holineſs and Duty. As in evil things, he ſevers the end from the means, making them confident they ſhall eſcape Hell and Condemnation, though they walk in the path that leads thither. But beſides this, he abuſeth the underſtandings and affections of Men, by ſtrange and uncouth inferences; as that God hath received a ſatisfaction, and Chriſt hath done all; ſo that nothing is left for us to do. The Apoſtle Paul was ſo much aware of this kind of arguing, that when he was to magnifie the Grace of God, he always took care to fence againſt ſuch perverſe reaſonings; ſeverely rebuking and refelling ſuch objections: as in Rom. 3. 7, 8. Where ſpeaking, that our unrighteouſneſs did commend the righteouſneſs of God, he falls upon that reply, Why then am I judged as a ſinner? Which he ſharply refells, as an inference of ſlanderous imputation to the Goſpel, which hath nothing in it to give the leaſt countenance to that Concluſion, Let us do evil, that good may come. And adds, That Damnation ſhall juſtly overtake ſuch as practiſe accordingly. The like we have, Rom. 6. 1. Shall we continue in ſin, that grace may abound? which he rejected with the greateſt abhorrency, God forbid! From both which places we may plainly gather, that as unſound as ſuch arguings are, yet Men (through Satans ſubtilty) are too prone, upon ſuch pretences, to diſpute themſelves to a careleſs neglect of Duty. This might be enlarged in many other inſtances, as that of Maximus Tyrius, who diſputed all Duties unneceſſary upon this ground, That what God will give, cannot be hindred; and what he will not give, cannot be obtained; and therefore 'twere needleſs to ſeek after any thing. Much to the ſame purpoſe do many argue, If they be Predeſtinated to Salvation they ſhall be ſaved, though they do never ſo little; if they be not Predeſtinated, they ſhall not be ſaved though they do never ſo much. In all which inferences the Devil proceeds upon a falſe Foundation, of ſevering the Means, and the End, which the Decree of God hath joyned together: but the main of the Deſign, is to hide the neceſſity of Duty from them.
Fifthly,5 By ſuſpending and remitting Duties. By urging a neceſſity or conveniency for ſuſpending or remitting Duties. In temptations to Sin, he doth from a little, draw on the Sinner to more; but in omiſſions of Duty, he would entice us, from much to little; and from little, to nothing. Very buſie he is with us, to break, or interrupt our conſtant courſe of Duty. Duties in order, and Practice, are like ſo many Pearls upon one ſtring, if the thread be broken, it may hazard the ſcattering of all. If we be once put out of our way, we are in danger to roave far before we be ſet in our rank again. To effect this (1) He will be ſure to ſtraiten or hinder us in our opportunities if he can, and then to plead neceſſity for a Diſpenſation. 'Tis true indeed, neceſſities, when unavoidable (as the iſſue of Providence, rather than our negligence) may excuſe an omiſſion of Duty: becauſe in ſuch caſes, God accepting the will for the deed, will have mercy and not ſacrifice. But neceſſity is, moſt-what a pretence or cover to the ſlothfulneſs of Profeſſors; and the Devil will do all he can to gratifie them in that humour, and to prepare Excuſes for them, from ſuch hinderances or interruptions, as buſineſs, or diſturbances can make: yet if theſe be not in readineſs, he will (2) endeavour to take off our earneſtneſs, by ſuggeſting to us our former diligence, that we at other times have been careful and active: Or (3) by ſetting before us the greater negligence of thoſe that are below us. The meaning of both which inſinuations is to this one purpoſe, that we may make bold with ſome omiſſions, without any great hazard of our Religious intentions, or ſcandal and offence to others. Now, if he can by any of theſe wayes, bring us to any abatement of our wonted care and exerciſe, he will then ſtill preſs for more, and from fervency of Spirit, to a cold moderation; from thence he will labour to bring us down to ſeldom performances: from thence, to nothing. The Spiritual Sluggard that will be overcome to ſome neglects, ſhall be found a companion at laſt to a Waſter; Prov. 18. 9.and will be brought to a total neglect of all. The Church of Epheſus, Rev. 2. 4, 5. may ſadly give proof of this, they left their firſt love; and from thence declined ſo far, that at laſt God was provoked to remove the Candleſtick out of its place.
Sixthly, Satan puts tricks upon Men, (in order to the hindring of Duty) by putting us from a Service preſently needful, with the propoſal of another, in which, at that time, we are not ſo concerned. In ſeveral Duties of Chriſtianity, there is a great deal of skill required to make a right choice, for preſent or firſt performance; and to have a right judgment to diſcover the times and ſeaſons of them, is matter of neceſſary ſtudy. Our Adverſary obſerving our weakneſſes in this, (when no other art will prevail,) endeavours to put us upon an inconvenient choice, when he cannot make us neglect all. As (1) by engaging us in a leſs duty, that we may neglect a greater; he is willing that we (as the Phariſees) ſhould tithe Mint and Annis, upon condition that we neglect the greater things of the Law. This was the fault of Martha, Luk. 10. 41. who buſied her ſelf in making entertainment for Chriſt's welcome, and in the mean time neglected to hear his Preaching: which, as he notes, was the only neceſſary Duty of that time; one thing is neceſſary. She is not blamed, for doing that which was ſimply evil in it ſelf (for the thing ſhe did was a Duty;) but for not making a right choice of Duty; for that rebuke, Mary hath choſen the better part, is only a comparative diſcommendation; as Auſtin interprets, Non tu malam, ſed illa meliorem, the thing thou doeſt is not evil, if it had not put thee upon a neglect of a greater good. (2) He ſometimes puts Men upon what is good and neceſſary; but ſuch, as they cannot come at without Sin. Thus Sacrificing in it ſelf was a neceſſary duty: and ſuch was Sauls condition, that it concerned him at that time, to make his peace with God, and to enquire his mind. Yet when the Devil upon that pretence, put him upon offering a Sacrifice, 1 Sam. 13. 13.he put him upon no ſmall tranſgreſſion. The like game Satan ſometimes plays with private Chriſtians, who are perſwaded beyond their ſtation and capacity in reference to ſome Ordinances of God. (3) He ſometimes puts Men upon dangerous undertakings in purſuit of their fancy, of gaining an advantage for ſome ſervice; and ſo are they turned out of the way of preſent Obedience, in graſping at opportunities of Duty out of their reach. 1 Sam. 15. 15, 22.Saul ſpared the Sheep and Oxen of the Amalokites for Sacrifice, when Obedience had been more acceptable than Sacrifice. (4) There is a further cheat in the choice of Duty; when Satan employs them to provide for Duties to come, to the neglect of Duties preſently incumbent upon them; whereas we are more concerned in that, which, at preſent, is neceſſary; than in that, which may be ſo for the future; which is a miſtake, like that of caring for the morrow, while we uſe not what God puts in our hand for to day.