Satans Temptations in Three Parts, Part 1 · Chapter 18
CHAP. XVIII. Satan's ſecond grand deſign againſt Duties, is to ſpoil them. (1) In the manner of undertaking; and how he effects this. (2) In the act or performance, by diſtracting outwardly, and inwardly. His various ways therein, by vitiating the Duty it ſelf. How he doth that. (3) After performance; the manner thereof.
THE chief of Satans ways for the hindring and preventing of Duty have been noted;2. Satans deſign to ſpoile Duties. what he comes ſhort in this deſign, he next labours to make up, by ſpoyling and depraving them: and this he doth endeavour three ways.
Firſt,1 In the manner of putting us upon them. By putting us upon Services in ſuch a manner as ſhall render them unacceptable, and diſpleaſing unto God, and unprofitable to us: As (1) by a careleſs and raſh undertaking of Service. We are commanded to take heed to our ſelves how we hear, or pray; and to watch over our hearts, that they be in a fit poſture for meeting with God. Becauſe the heart, in Service, is that which God moſt looks at, and our ſervices are meaſured accordingly; if then by a heedleſs undertaking; we adventure upon them, not keeping out foot when we go into the houſe of God, Eccleſ 5. 1.we offer no other than the Sacrifice of fools; and give occaſion to God to complain that we do but draw neer to him with our lips, while our hearts are far from him.
Secondly, The like ſpoil of Duty is made, when we adventure upon it, in our own ſtrength, and not in the ſtrength of Chriſt. Satan ſees the pride of our heart, and how much our gifts may contribute to it, and how prone we are to be confident of a right performance of what we have ſo often practiſed before: and therefore doth he more induſtriouſly catch at that advantage, to make us forget, that our ſtrength is in God; and that we cannot come to him acceptably, but by his own power. Chriſtians are often abuſed this way; when their ſtrength is to ſeek, Duty is oft perverſly ſet before them, that they may act as Sampſon did, when his locks were cut, who thought to ſhake himſelf, and to go out as at other times, and ſo fell into the hands of the Philiſtines.
Thirdly, If he can ſubſtitute baſe ends and Principles, as motives to Duty, inſtead of theſe that God hath commanded, he knows the Service will become ſtinking and loathſome to God. Faſting, Prayers, Alms, Preaching, or any other Duty may be thus tainted, when they are performed upon no better grounds, than to be ſeen of Men, or out of Envy, or to ſatisfie humour, or when from cuſtom, rather than conſcience. How frequently did the Prophets tax the Jews for this, that they faſted to themſelves? and brought forth fruit to themſelves? How ſeverely did Chriſt condemn the Phariſees upon the ſame account? telling them, that in hunting the applauſe of Men, by theſe devotions, they had got all the reward they were like to have.
Fourthly, When we do our Services unſeaſonably, not only the grace and beauty of them is ſpoiled; but often are they rendred unprofitable. There are times to be obſerved, not only for the right management of common Actions, but alſo for Duties. What is Chriſtian Reproof, if it be not rightly ſuited to ſeaſon, and opportunity? The ſame may be ſaid of other Services.
Fifthly, Services are ſpoiled, when Men ſet upon them without reſolutions of leaving their Sins. Eze. 14 3.While they come with their Idols in their heart, and the ſtumbling-block of their iniquity before their face, God will not be enquired of by them. He requires of thoſe that preſent their Services to him, that (at leaſt) they ſhould not affront him, with direct purpoſes of continuing in their Rebellions againſt him: nay, he expects from his Servants, that look for a Bleſſing in their Duties;Heb. 10. 22. that they come with their hearts ſprinkled from an evil conſcience, Jam. 1. 21.and their bodies waſhed with pure water. If they come to hear the Word, they muſt lay aſide all filthineſs, and ſuperfluity of naughtineſs: 1 Tim. 2. 8.if they pray, they muſt lift up pure hands. If they come to the Lords Supper; they muſt eat that Feaſt with the unleavened bread of ſincerity and truth. Cor. 5. 8.And albeit, he may accept the Prayers of thoſe, that are ſo far convinced of their Sins (though they be not yet ſanctified) that they are willing to lay down their Weapons, and are touched with a ſence of Legal Repentance: for thus he heard Ahab, and regarded the Humiliation of Nineveh.) Yet while Men cleave to the love of their iniquity, and are not upon any terms of parting with their Sins, God will not look to their Services, but abhor them. For thus he declares himſelf, Iſa. 1. 11. To what purpoſe is the multitude of your Sacrifices? Bring no more vain oblations.—I cannot away with them, it is iniquity, even the ſolemn meeting,—my ſoul hateth them, they are a trouble to me, I am weary to bear them: when you ſpread forth your hands, I will hide mine eyes from you, yea when you make many Prayers, I will not hear. The ground of all this is, that their heart was no way ſevered from the purpoſes of Sinning, Your hands are full of blood, verſ. 15. Satan knowing this ſo well, he is willing that they engage in the Services of God; if they will keep up their Allegiance to him, and come with intentions to continue wicked ſtill: for ſo while he cannot prevent the actual performance of Duty, (which yet notwithſtanding he had rather do, becauſe he knows not but God may by that means ſometime or other reſcue theſe Slaves of Satan out of his hand) he makes their Services nothing worth, and renders them abominable to God.
Sixthly, In the manner of undertaking, Duties are ſpoiled, when Men have not a ſubmiſſive ingenuity in them, by giving themſelves up to the direction and diſpoſal of the Almighty; but rather confine and limit God to their wills and deſires. Sometimes Men by attempting of Services to God, think thereby to engage God to humour them in their wills and ways. With ſuch a mind did Ahab conſult the Prophets about his expedition to Ramoth-Gilead; not ſo much ſeeking Gods mind and counſel for direction, as thinking thereby to engage God to confirm and comply with his determination. With the ſame mind did Johanan and the reſt of the people conſult the Lord, concerning their going down to Aegypt, Jer. 42. 5. Though they ſolemnly proteſted Obedience to what God ſhould ſay, whether it were good or evil; yet when the return from God, ſuited not with their deſires and reſolutions, they denied it to be the Command of God; and found an evaſion to free themſelves of their engagement, Jer. 43. 2. Such dealings as theſe being the evident undertakings of an Hypocritical heart, muſt needs render all done upon that ſcore, to be preſumptuous temptings of God; no way deſerving the name of Service.
Secondly,2. In the act of performance. Not only are Services thus ſpoiled, in thoſe wrong grounds and ways of attempting, or ſetting about them, but in the very act, or performance of them, while they are upon the Wheel, (as a Potters Veſſel in the Prophet) they are often marred: and this Satan doth two ways.Two wayes. (1) By diſturbing our thoughts, which ſhould be attentive and fixed upon the Service in hand. (2) By vitiating the Duty it ſelf.
Firſt,1. By Diſtraction. By diſtracting or diſturbing our thoughts. This is an uſual Policy of Satan. Thoſe Fowls which came down upon Abrahams Sacrifice,Gen. 15. 12. are ſuppoſed (by Learned Expoſitors) to ſignifie thoſe means and ways by which the Devil doth diſorder and trouble our thoughts in Religious Services. And Chriſt himſelf compares the Devil ſtealing our thoughts from Duty, to the Fowls of the Air, Matth. 13. 4.that gather up the Seed as ſoon as it is ſown. There are many reaſons that may perſwade us, that this is one of his Maſter-pieces of Policy. As (1) in that the buſineſs of Diſtraction is oft, eaſily done; our thoughts do not naturally delight in Spiritual things, becauſe of their depravement; neither can they eaſily brook to be pent in, or confined ſo ſtrictly, as the nature of ſuch imployments doth require; ſo that there is a kind of preternatural force upon our thoughts, when they are Religiouſly imployed; which as it is in it ſelf laborious: (like the ſtopping of a Stream, or driving Jordan back;) ſo upon the leaſt relaxing of the Spring, that muſt bend our thoughts Heaven-ward, they incline to their natural bend and current. As a Stone rolled up a Hill, hath a renitentia, a ſtriving againſt the hand that forceth it, and when that force ſlackens, it goes down-ward. How eaſily then is it for Satan to ſet our thoughts off our Work? If we ſlacken our Care never ſo little they recoyle, and tend to their old Byas; and how eaſie is it for him to take off our hand? when 'tis ſo much in his power to inject thoughts and motions into our Hearts; or to preſent Objects to our Eyes, or Sounds to our Ears, which by a natural force raiſeth up our apprehenſion to act: for in ſuch caſes, non poſſumus non cogitare: we cannot reſtrain the act of thinking, and not, without great heedfulneſs, can we reſtrain the purſuit of thoſe thinkings and imaginations. (2) Satan can alſo do it inſenſibly; our diſtractions or roveings of thoughts creep and ſteal upon us ſilently, we no more know oft, when they begin, than when we begin to ſleep; or when we begin to wander in a journey, where oft we do not take our ſelves to be out of the way, till we come to ſome remarkable turning. (3) And when he prevailes to divide our thoughts from our Duty, he always makes great advantage; for thus he hinders (at leaſt) the comfort and profit of Ordinances. While we are buſied to look to our hearts, much of the Duty goeth by, and we are but as thoſe, that in Publick Aſſemblies are imployed to ſee to the order and ſilence of others, who can be ſcarce at leaſure to attend for their own advantage. Beſides, much of the ſweetneſs of Ordinances are abated by the very trouble of our Attendance. When we are put to it (as Abraham was) to be ſtill driving away thoſe Fowls that come down upon our Sacrifice, the very toil will eat out, and eclipſe much of the comfort. Thus alſo he (at leaſt) provides matter to object againſt the ſincerity of the Servants of God; and will aſſurly find a time, to ſet it home upon them to the purpoſe, that their hearts were wandring in their Services. Thus he further gets advantage for a temptation to leave off their Duty, and will not ceaſe to improve ſuch diſtractions (as we have heard) to an utter overthrow of their Services. Nay, if he prevail to give us ſuch diſtractions as wholly takes away our minds, and ſerious attentions from the Service, then is the ſervice become nothing worth, though the outward circumſtances of attendance be never ſo exact and Saint-like. Who could appear in a more religious dreſs, than thoſe in Ezek. 33. 31. who came and ſate, and were pleaſed with Divine Services (as to all outward diſcovery) as Gods People; yet was all ſpoiled with this, that their hearts were after their Covetouſneſs.
Now this Diſtraction Satan can work two wayes.
Firſt,1. Outward diſturbances. By outward Diſturbances. He can preſent Objects to the Eyes, on purpoſe to entice our thoughts after them. The cloſing of the Eyes in Prayer, is uſed by ſome of the Servants of God, to prevent Satan's Temptations this way.Vid. Clarks Lives. And we find, in the Story of Mr. Rothwel, that the Devil took notice of this in him, That he ſhut his eyes to avoid diſtraction in prayer. Which implies, a Conceſſion in the Devil, that by outward Objects he uſeth to endeavour our diſtraction in Services. The like he doth by noiſes and ſounds. Neither can we diſcover how much of theſe Diſturbances, (by Coughings, Hemmings, Tramplings, &c. which we hear in greater Aſſemblies) are from Satan, by ſtirring up others to ſuch noiſes. We are ſure the Damſel that had an unclean Spirit, Act. 16. that grieved and troubled Paul (going about theſe Duties) with her Clamours, was ſet on by that Spirit within her, to diſtract and call off their thoughts from the Services, which they were about to undertake. Beſides, the common ways of giving trouble to the Servants of God in outward Diſturbances, he ſometimes (though rarely) doth it in an extraordinary manner: thus he endeavoured to hinder Mr. Rothwel from praying for a Poſſeſſed Perſon, by rage and blaſpheming. The like hinderance we read, he gave Luther, and others: and truly ſo ſtrict an attendance in the exerciſe of our Minds, ſpiritual Sences, and Graces, is required in matters of Worſhip: and ſo weak are our hearts in making a reſiſtance, or beating off theſe aſſaults, that a very ſmal matter will diſcompoſe us, and a ſmaller diſcompoſure will prejudice and blemiſh the Duty.
Secondly,2. Inward diſtractions. He diſtracts or diſturbs us alſo, by inward Workings, and injections of Motions, and repreſentations of things to our Minds: and as this is his moſt general and uſual way, ſo doth he make uſe of greater variety of contrivance and art in it: As,
Firſt, By the troubleſome impetuouſneſs and violence of his Injections, they come upon us as thick as Hail. No ſooner do we put by one Motion, but another is in upon us: he hath his Quiver full of theſe Arrows, and our hearts (under any Service) ſwarm with them, we are inceſſantly infeſted by them, and have no reſt. At other times, when we are upon worldly buſineſs, we may obſerve a great eaſe and freedom in our thoughts; neither doth he ſo much preſs upon us: but in theſe, Satan is continually knocking at our door, and calling to us, ſo that it is a great hazard, that ſome or other of theſe Injections may ſtick upon our thoughts, and lead us out of the way; or if they do not, yet 'tis a great moleſtation or toil to us.
Secondly, He can ſo order his dealings with us, that he provokes us ſometimes, to follow him out of the Camp, and ſeeks to enſnare us, by improving our own ſpiritual reſolution and hatred againſt him; even as courage whetted on and enraged, makes a Man venterſome beyond the due bounds of prudence, or ſafety. To this end, he ſometimes caſts into our thoughts hideous, Blaſphemous, and Atheiſtical ſuggeſtions, which do not only amaze us, but oftentimes engage us to diſpute againſt them; which, at ſuch time, is all he ſeeks for: for, whereas in ſuch caſes we ſhould ſend away ſuch thoughts with a ſhort Anſwer, Get thee behind me Satan; We by taking up the Buckler and Sword againſt them, are drawn off from minding our preſent Duty.
Thirdly, He doth ſometimes ſeek to allure, and draw our thoughts to the Object, by repreſenting what is pleaſant and taking. (1) He will adventure to ſuggeſt good things impertinently, and unſeaſonably, as when he puts us upon Praying, while we ſhould be Hearing; or while we are Praying, he puts into our hearts, things that we have heard in Preaching: theſe things, (becauſe good in themſelves) we are not ſo apt to ſtartle at, but give them a more quick welcome. (2) He alſo can allure our thoughts, by the ſtrangeneſs of the things ſuggeſted; ſometimes we ſhall have hints of things which we knew not before, or ſome fine and excellent notions, ſo that we can ſcarce forbear turning aſide after them, to gaze at them: and yet when all is done, except we wholly neglect the Duty for them, they will ſo vaniſh, that we can ſcarce remember them when the Duty is over. (3) Sometimes he ſuits our deſires and inclinations with the remembrances of things that are, at other times, much in our love and affection; and with theſe we are apt to comply: the pleaſure of them making us forget our preſent Duty. Thoughts of Eſtates, Honours, Relations, Delights, Recreations, or whatever elſe we are ſet upon at other times, will more eaſily prevail for audience now.
Fourthly, He hath a way to betray, and circumvent us, by heightning our own jealouſies and fears againſt him; and here he outſhoots us in our own bow: and by a kind of overdoing, makes us undoe our deſired work. For where he obſerves us fearful, and watchful againſt wandring, he doth alarm us the more: ſo that (1) inſtead of looking to the preſent part of Duty; we reflect upon what is paſt, and make enquiries, whether we performed that aright? or whether we did not wander from the beginning? Thus our ſuſpitions that we have miſcarried, bring us into a miſcarriage: by this are we deceived, and put off from minding what we are doing at preſent. Or (2) an eager deſire to fix our thoughts on our preſent Service, doth amaze and aſtoniſh us into a ſtupid inactivity, or into a ſaying, or doing, we know not what; as ordinarily it happens to perſons, that out of a great fearfulneſs to offend in the preſence of ſome great Perſonages, become unable to do any thing rig…t; or to behave themſelves tollerably well: or as an over-ſteady and earneſt fixing the Eye, weakens the ſight, and renders the object leſs truly diſcernable to us.
Fifthly, Sometimes the exerciſe of Fancy acting or working according to ſome miſtake which we have entertained; as to the manner of performance, doth ſo hold our thoughts doing, that we embrace a cloud or ſhadow, when we ſhould have looked after the ſubſtance. I will give an inſtance of this, in reference to Prayer; which (I have obſerved) hath been a ſnare and miſtake to ſome, and that is this; Becauſe in that Duty, the Scripture directs us to go to God, and to ſet him before us: therefore have they thought it neceſſary to frame an Idea of God in their thoughts, as of a perſon preſent to whom they ſpeak. Hence their thoughts are buſied, to conceive ſuch a repreſentation; and when the ſhadow of imagination vaniſheth, their thoughts are again buſied to enquire, whether their hearts are upon God? Thus by playing with Fancy, they are really leſs attentive upon their Duty.
Sixthly, Satan can lay impreſſions of Diſtraction upon Men, before they come to Religious Services, which ſhall then work, and ſhew their power to diſturb, and divide our hearts; which is by a ſtrong prepoſſeſſion of the heart, with any thing that we fear, or hope, or deſire, or doth any way trouble us: theſe will ſtick to us, and keep us company in our Duties, though we ſtrive to keep them back. And this was the ground of the Apoſtles advice, to the unmarried perſons, to continue in a ſingle life, (times of Perſecution and Diſtreſs nearly approaching,) that they might attend upon the Lord without diſtraction: 1 Cor. 7. 37.implying, that the thoughtfulneſs, and more than ordinary carefulneſs, which would ſeize upon the minds of Perſons under ſuch ſtraits and hazards, would unavoidably follow them in their Duties, and ſo diſtract them.
Secondly,2. Duties ſpoiled in the performance, by vitiating the Duty. The other way, (beſides this of diſtraction) by which Satan ſpoils our Duties in the act of performance, is, by vitiating Duty it ſelf: and this he commonly doth three ways.
Firſt, When he puts Men upon greater care for the outward garb and dreſs of a Service, than for the inward work of it; he endeavours to make ſome Devotionaries deal with their Duties,3. Wayes of vitiating the Duty. as the Phariſees did with their Cups, waſhing and adorning the out-ſide, while the inſide is altogether neglected. Thus the Papiſts generally are for the outward pomp and beauty of Services; being only careful, that all things ſhould have their external bravery: as the Tombs of the Prophets were painted and beautified, which yet were full of rottenneſs. And the generality of Chriſtians more taken up with this, than with the Service of the heart: Paul was ſo ſenſible of this Snare, in the work of Preaching, (where ordinarily Men cared for excellency of ſpeech, 1 Cor. 2. 2.or wiſdom) that he determines another courſe of Preaching;1 Cor. 2. 2. not Notions, or Rhetorick, and enticing words, but the Doctrine of Chriſt Crucified in ſincerity and plainneſs. 'Tis not indeed the outward coſt and fineneſs of Ordinances that God regards;Jer. 6. 20. Incenſe from Sheba, and the ſweet Cane, from a far country are not to any purpoſe, where the heart doth not moſt deſign a ſpiritual Service; for theſe are rather a ſatisfaction to the humours of Men, than to pleaſe God: an offering to themſelves rather than to him. And therefore is it, that what Jeremiah confeſſed they did, (Chap. 6. 20.) in buying Incenſe and the ſweet Cane, Iſaiah (Chap. 43. 24.) ſeems to deny, Thou haſt bought me no ſweet Cane with money; that is, though thou didſt it, yet it was to thy ſelf, rather than to me: I accepted it not, and ſo was it all one as if thou hadſt not done it.
Secondly, Duties and Services are more apparently vitiated by humane additions: a thing expreſly contrary to the ſecond Commandment, and yet is there a ſtrange boldneſs in Men this way, which ſometimes riſeth to ſuch an height, that the plain and clear Commands of God are violated, under the ſpecious pretence of Decency, Order, and Humility; and nothing doth more take them, than what they deviſe and find out. Satan knows how diſpleaſing this is to God, and how great an inclination there is in Men to be forward in their Inventions, and ſelf-deviſed Worſhip; that he can eaſily prevail with the incautious. This was the great miſcarriage of the Jewiſh Nation all along the old Teſtament: and of the Phariſees, who though they declined the Idolatries of their Fathers; yet were ſo fond upon their Traditions, that they made their Worſhip vain, as Chriſt tells them. And this humour alſo in Pauls time was inſinuating it ſelf into Chriſtians; managed by a great deal of deceit, Col. 2. 8. and ſhew of wiſdom, verſ. 23. which accordingly he doth earneſtly fore-warn them of. There are indeed ſeveral degrees of corrupting a Service or Ordinance by humane Additions; according to which, 'tis more or leſs defiled: yet, the leaſt preſumption this way, is an offence and Provocation.
Thirdly, Duties are vitiated in their exceſs. Natural Worſhip, which conſiſts in Fear, Love, Faith, Humility, &c. can never be too much: but Inſtituted Worſhip may, Men may Preach too much, and Pray too long, (a fault noted by Chriſt in the Phariſees, they made long Prayers) even in Duties; a Man may be righteous overmuch. Timothy was ſo, in his great pains and over abſtemious life, to the waſting of his ſtrength, which the Apoſtle takes notice of, and adviſeth againſt it, Drink no longer water, &c. The Corinthians were ſo, when out of a high deteſtation of the miſcarriage of the Inceſtuous Perſon, they were backward to forgive him, and to receive him into the Church again. Peter is another inſtance to us of exceſs; Jo. 13. 8. Firſt, in a modeſt humility, he refuſeth to let Chriſt waſh his feet: but after, underſtanding the meaning of it, then he runs to the other extream, and offers not only his feet, but his hands and his head. When the Servants of God are conſcious of defects in their Services, (as if they would make amends for theſe, by the length and continuance of their Services) they are eaſily drawn into an exceſs, every way diſadvantagious to themſelves, and the Service.
Thirdly,3. Duties ſpoyled after perfermance. When Satans Deſigns do not take to ſpoil the Duties, either by the manner of the attempt, or in the Act: he then ſeeks to play an after-game, and endeavours to ſpoil them, by ſome after-miſcarriage of ours, in reference to theſe Services. As
Firſt, When he makes us proud of them: we can ſcarce perform any Service with a tollerable ſuitableneſs, but Satan is at hand to inſtill thoughts of Applauſe, vain Glory, and Boaſting; and we readily begin to think highly of our ſelves, and performances; as if we were better than others, whom we are apt to cenſure, as low and weak in compariſon of our ſelves. Though this be an apparent deceit, yet 'tis a wonder how much the minds, even of the beſt, are apt to be tainted with it; even where there are conſiderable endeavours for humility, and ſelf-denial, theſe thoughts are apt to get too much entertainment. Now, though we run well, and attain ſome comfortable ſtrength, and watchfulneſs in the Services of God: yet, if they be afterward fly-blown with Pride, or if we think to embalm them with Praiſes, or reſerve them as matter of Oſtentation; though they be Angels food, yet (like the Manna of the Iſraelites, when kept too long) they will putrifie, and breed Worms, and ſo be good for nothing, after that we have been at the pains of gathering it.
Secondly, When well-performed Services are perverted to ſecurity, then are they alſo ſpoiled; we are ready to ſay of them, as the rich Man of his abundance, Soul take thine eaſe, thou haſt much laid up for many years. Satan is willing (for a further advantage) that we think our ſelves ſecure from him; and as after a full Meal, we are apt to grow drowſie: ſo after Services, we are apt to think our ſelves out of harms way.Cant. 5. 1. The Church after an High Feaſt with Chriſt, preſently falls aſleep, and highly miſcarries in Security, and Neglect: by this means do the beſt of Saints ſometimes loſe the things they have wrought, and throw down what they formerly built up.
DAEMONOLOGIA SACRA: OR, A TREATISE OF Satans Temptations:
The Second Part.
CONTAINING The manifold Subtilties and Stratagems of Satan, for the corrupting of the minds of Men with Errour; and for the deſtruction of the Peace and Comfort of the Children of God.
By R. G.
London, Printed by J. D. for Richard Randel, and Peter Mapliſden, Bookſellers in New-Caſtle upon Tine, 1677.