The Christians in Complete Armor, Religious treatise · Introduction 4 · Chapter 7
CHAP. VII. Of Satans plot to defile the Chriſtians ſpirit with heart-ſinnes.
The ſecond Point followes.
THat theſe wicked Spirits do chiefly annoy the Saints with,Doct. 2. and provoke them to ſpiritual ſinnes. Sinnes may be called ſpiritual upon a double account; either from the ſubject wherein they are acted, or from the object about which they are converſant.
Firſt, in regard of the ſubject; when the ſpirit or heart is the ſtage whereon ſinne is acted, this is a ſpiritual ſinne; ſuch are all impure thoughts, vile affections and deſires; though the object be fleſhly luſt, yet are ſpiritual ſinnes, becauſe they are purely acts of the ſoul and ſpirit, and break not forth unto the outward man.
Secondly, in regard of the object, when that is ſpiritual and not carnal, ſuch as are idolatry, errour, ſpiritual pride, unbelief, &c. both which Paul calls the filthineſſe of the ſpirit, and diſtinguiſheth them from filthineſſe of the fleſh, 2 Cor. 7.1.
SECT. I.
Firſt, of the firſt, Satan labours what he can to provoke the Chriſtian to heart-ſinnes▪ to ſtirre up and foment theſe inward motions of ſinne in the Chriſtians boſome; hence it is he can go about no duty but theſe (his Impes I may call them) haunt him, one motion or other darts in to interrupt him, as Paul tells us of himſelfe, When he would do good, evil was preſent with him; if a Chriſtian ſhould turne back, when ever theſe croſſe the way of him, he ſhould never go on his journey to heaven. It is the chief game the devil hath left to play againſt the children of God; now his field-army is broken, and his commanding power taken away which he had over them, to come out of theſe his holds where he lies ſculking, and fall upon their rear with theſe ſuggeſtions. He knows his credit now is not ſo great with the ſoul, as when it was his ſlave; then no drudgery work was ſo baſe that it would not do at his command, but now the ſoul is out of his bondage, and he muſt not think to command anothers ſervant as his own: No, all he can do is to watch the fitteſt ſeaſon (when the Chriſtian leaſt ſuſpects) and then to preſent ſome ſinful motion handſomely dreſt up to the eye of the ſoul, that the Chriſtian may (before he is aware) take this brat up and dandle it in his thoughts, till at laſt he makes it his own by embracing it; and this he knowes will defile the ſoul, and may be this boy ſent in at the window may open the door to let in a greater thief; or if he ſhould not ſo prevaile, yet the guilt of theſe heart-ſinnes, yea their very neighbour-hood will be a ſad vexation to a gracious heart, whoſe nature is ſo pure that it abhorres all filthineſſe (ſo that to be haunted with ſuch motions is, as if a living man ſhould be chain'd to a ſtinking carcaſe, that where ever he goes he muſt draw that after him) and whoſe love is ſo dear to Chriſt that it cannot bear the company of thoſe thoughts without amazement and horrour, which are ſo contrary and abuſive to his beloved. This makes Satan ſo deſirous to be ever raking in the unregenerate part, that as a dunghil ſtirr'd it may offend them both with the noiſome ſtreames which ariſe from it.
SECT. II.
Ʋſe 1 Firſt, let this be for trial of thy ſpiritual ſtate. What entertainment findes Satan when he comes with theſe ſpirituals of wickedneſſe, and ſolicites thee to dwell on them? canſt thou diſpenſe with the filthineſſe of thy ſpirit, ſo thy hands be clean? or doſt thou wreſtle againſt theſe heart-ſinnes as well as others? I do not ask whether ſuch gueſts come within thy door, for the worſt of ſinnes may be found in the motions of them, not only paſſing by the door of a Chriſtian, but looking in alſo, as holy motions may be found ſtirring in the boſome of wicked men: but I ask thee whether thou canſt finde in thy heart to lodge theſe gueſts and bid them welcome. 'Tis like thou wouldſt not be ſeen to walk in the ſtreet with ſuch company, not lead a whore by the hand through the Town, not violently break open thy neighbours houſe to murder or rob him: but canſt thou not under thy own roofe, in the withdrawing room of thy ſoul let thy thoughts hold up an unclean luſt, while thy heart commits ſpeculative folly with it? canſt thou not draw thy neighbour into thy den, and there rend him limb from limb by thy malice, and thy heart not ſo much as cry murder, murder? In a word canſt thou hide any one ſinne in the vance roofe of thy heart, there to ſave the life of it when enquired after by the Word and Spirit, as Rahab hid the ſpies, and ſent the King of Jerichoes meſſengers to purſue them, as if they had been gone? Perhaps thou canſt ſay, the adulterer, the murderer is not here, thou haſt ſent theſe ſinnes away long ago, and all this while thou hideſt them in the love of thy ſoul; know it or thou ſhalt another day know it to thy coſt, thou art ſtark naught. If there were a ſpark of the life of God or the love of Chriſt in thy boſome, though thou couldſt not hinder ſuch motions in thy ſoul, yet thou wouldſt not conceale them, much leſſe nouriſh them in thy boſome; when over-powered by them thou wouldſt call in help from heaven againſt theſe deſtroyers of thy ſoul.
Ʋſe 3 Secondly, ſhew your loyalty, O ye Saints, to God by a vigorous reſiſtance of, and wreſtling againſt theſe ſpirituals of wickedneſſe. Firſt, conſider, Chriſtian, heart-ſinnes are ſinnes as well as any; The thought of fooliſhneſſe is ſinne, Prov. 24.9. Mercury is poiſon in the water diſtill'd, as well as in the groſſe body. Uncleanneſſe, covetouſneſſe, murder, are ſuch in the heart as well as in the outward act; every point of hell, is hell. Secondly, conſider thy ſpirit is the ſeat of the holy Spirit. He takes up the whole heart for his lodging, and 'tis time for him to be gone when he ſees his houſe let over his head. Defile not thy ſpirit, till thou art weary of his company. Thirdly, conſider, there may be more wickedneſſe in a ſinne of the heart, then of the hand and outward man; for the aggravation of theſe is taken from the behaviour of the heart in the act. The more of the heart and ſpirit is let out, the more malignity is let in to any ſinfull act. To back-ſlide in heart, is more then to back-ſlide; 'tis the comfort of a poor ſoul when tempted and troubled for his relapſes, that though his foot ſlides back, yet his heart turnes not back, but faceth Heaven and Chriſt at the ſame time; ſo to erre in the heart, Heb. 3.10.is worſe then to have an errour in the head; therefore God aggravates Iſraels ſinne with this, They do alwayes erre in their heart. Their hearts runne them upon the errour, they liked idolatry, and ſo were ſoon made to believe what pleaſed them beſt. As on the contrary, the more of the heart and ſpirit is in any holy ſervice, the more real goodneſſe there is in it, though it f…ll ſhort of others in the outward expreſſion. The widowes two mites ſurpaſſed all the reſt, Chriſt himſelfe being judge; ſo in ſinne, though the internal acts of ſinne in thoughts and affections ſeem light upon mans balance if compared with outward acts, yet theſe may be ſo circumſtanciated that they may exceed the other in Gods account; Peter layes the accent of Magus his ſinne on the wicked thought, which his words betrayed to be in his heart, Pray God, if perhaps the thought of thy heart may be forgiven, Act. 8.22. Sauls ſinne in ſparing Agag, and ſaving the beſt of the ſheep and oxen, which he was commanded to deſtroy, was materially a farre leſſe ſinne then Davids adultery and murder, yet it is made equal with a greater then both, even witchcraft it ſelfe, 1 Sam. 15.23. and whence receiv'd his ſinne ſuch a dye, but from the wickedneſſe of his heart, that was worſe then Davids when deepeſt in the temptation? Fourthly, if Satan get into thy ſpirit and defile it, O how hard wilt thou finde it to ſtay there? thou haſt already ſipt of his broth, and now art more likely to be overcome at laſt to ſit down and make thy full meale of that, which by taſting hath vitiated thy palate already. It were ſtrange if while thou art muſing and thy heart hot with the thoughts of luſt, the fire ſhould not break forth at thy lips, or worſe.
Queſt. But what help have we againſt this ſort of Satans temptations?
Anſw. I ſuppoſe thee a Chriſtian, that makeſt this queſtion; and if thou doſt it in the plainneſſe of thy heart it proves thee one. Who beſides will, or can deſire in earneſt to be eaſed of theſe gueſts? even when a carnal heart prayes for deliverance from them, he would be loath his prayer ſhould be heard. Not yet Lord, the heart of ſuch a one cries, as Austin confeſſed of himſelf. Sin is as truly the off-ſpring of the ſoule as children are of our bodies, and it findes as much favour in our eyes, yea more, for the ſinner can ſlay a ſon to ſave a ſin alive, Micah 6.7. and of all ſinnes none are more made on then theſe heart ſins.
Firſt, becauſe they are the firſt-born of the ſinful heart, and the chiefeſt ſtrength of the ſoule is laid out upon them.
Secondly, becauſe the heart hath more ſcope in them then in outward acts. The proud man is ſtaked down oft to a ſhort ſtate, and cannot ruffle it in the world, and appear to others in that pomp he would; but within his own boſome he can ſet up a ſtage, and in his own fooliſh heart preſent himſelf as great a Prince as he pleaſeth. The malicious can kill in his deſires as many in a few minutes, as the Angel ſmote in a night of Senacheribs hoſt. Nero thus could ſlay all Rome on the block at once.
Thirdly, theſe ſins ſtay with the ſoule when the other leave it; when the ſinner hath cripled his body with drunkenneſſe and filthineſſe. and proves miles emeritus, cannot follow the devils campany longer in thoſe wayes, then theſe curſed luſts will entertain the ſinner with ſtories of his old pranks and pleaſures. In a word, theſe inward luſts of the heart have nothing but the conſcience of a Deity to quell them. Other ſins put the ſinner to ſhame before men, and as ſome that believed on Chriſt, durſt not confeſſe him openly becauſe they loved the praiſe of men, ſo there are ſinners who are kept from vouching their luſts openly, for the ſame tenderneſſe to their reputation; but here is no feare of that, if they can but forget that heaven ſees them, or perſwade themſelves there is no danger from thence; the coaſt then is clear, they may be as wicked as they pleaſe. Theſe make inward ſins ſo hugg'd and embraced. If thou therefore canſt find thy heart ſet againſt theſe, I may venture to call thee a Chriſtian, and for thy help againſt them,
Firſt, be earneſt with God in prayer to move and order thy heart in its thoughts and deſires. If the tongue be ſuch an unruly thing that few can tame; O what is the heart where ſuch a multitude of thoughts are flying forth as thick as bees from the hive, and ſparks from the furnace! It is not in man, not in the holieſt on earth to do this without divine aſſiſtance. Therefore we finde David ſo often crying out in this reſpect to order his ſteps in his Word, to unite his heart to his feare, to en…ine his heart to his teſtimonies. As a ſervant, when the childe he tends is troubleſome, and will not be ruled by him, calls out to the father to come to him, who no ſooner ſpeaks but all is whiſt with him; No doubt holy David found his heart beyond his skill or power, that makes him ſo oft do its errand to God. Indeed God hath promiſed thus much to his children, to order their ſteps for them, Pſal. 37.22. only he looks they ſhould bring their hearts to him for that end. Commit thy work to the Lord, and thy thoughts ſhall be eſtabliſhed, Prov. 16.3. or ordered. Art thou ſetting thy face towards an Ordinance, where thou art ſure to meet Satan, who will be diſturbing thee with worldly thoughts, and may be worſe? Let God know from thy mouth whither thou art going, and what thy feares are; never doth the ſoule march in ſo goodly order, as when it puts it ſelf under the conduct of God.
Secondly, ſet a ſtrong guard about thy outward ſenſes: theſe are Satans landing places, eſpecially the eye and the eare. Take heed what thou importeſt at theſe; vaine diſcourſe ſeldome paſſeth without leaving ſome tincture upon the heart, as unwholeſome aire inclines to putrefaction things ſweet in themſelves: ſo unſavoury diſcourſe to corrupt the minde that is pure; look thou breatheſt therefore in a clear aire. And for thy eye, let it not wander, wanton objects cauſe wanton thoughts. Job knew his eye and his thoughts were like to go together, and therefore to ſecure one, he covenants with the other, Job 31, 1.
Thirdly, often reflect upon thy ſelf in a day, and obſerve what company is with thy heart. A careful Maſter will ever and anon be looking into his work-houſe, and ſee what his ſervants are doing, and a wiſe Chriſtian ſhould do the ſame. We may know by the noiſe in the ſchool, the Maſter is not there: much of the miſ-rule in our boſomes ariſeth from the neglect of viſiting our hearts. Now when thou art parlying with thy ſoule, make this threefold enquiry.
Firſt, whether that which thy heart is thinking on be good or evil. If evil and wicked, ſuch as are proud, unclean, diſtruſtful thoughts, ſhew thy abhorrency of them, and chide thy ſoul ſharply for ſo much as holding conference with them, of which nought can come, but diſhonour to God, and miſchief to thy own ſoul, and ſtirre up thy heart to mourn for the evil neighbour-hood of them, and by this thou ſhalt give a teſtimony of thy faithfulneſſe to God. When David mourn'd for Abner, all Iſrael 'tis ſaid underſtood that day, that it was not of the King to ſtay Abner: Thy mourning for them will ſhew theſe thoughts are not ſo much of thee, as of Satan.
Secondly, if they be not broadly wicked, enquire whether they be not empty, frothy, vaine imaginations, that have no ſubſerviency to the glory of God, thy own good or others; and if ſo, leave not till thou haſt made thy ſelfe apprehenſive of Satans deſigne on thee in them; though ſuch are not for thy purpoſe, yet they are for his, they ſerve his turne to keep thee from better. All the water is loſt that runnes beſide the mill, and all thy thoughts are waſte which help thee not to do Gods work withal in thy general or particular calling. The Bee will not ſit on a flower where no honey can be ſuckt, neither ſhould the Chriſtian. Why ſitteſt thou here idle (thou ſhouldeſt ſay to thy ſoul) when thou haſt ſo much to do for God and thy ſoul, and ſo little time to diſpatch it in?
Thirdly, if thou findeſt they are good for matter thy heart is buſied about, then enquire whether they be good for time and manner, which being wanting they degenerate,
Firſt, for the ſeaſon; that is good fruit which is brought forth in its ſeaſon. Chriſt liked the work his mother would have put him upon as well as her ſelf, John 2. but his time was not come. Good thoughts and meditations miſplaced, are like ſome interpretations of Scripture, good truths, but bad expoſitions; they fit not the place they are drawn from, nor theſe the time. To pray when we ſhould hear, or be muſing on the Sermon when we ſhould pray, this is to rob God one way to pay him another.
Secondly, tarefully obſerve the manner. Thy heart may meditate a good matter, and ſpoile it in the doing. Thou art may be muſing of thy ſinnes, and affecting thy heart into a ſenſe of them, but ſo, that while thou art ſtirring up thy ſorrow thou weakeneſt thy faith on the promiſe, that is thy ſinne. He is a bad Chirurgion, that in opening a veine goes ſo deep that he cuts an artery, and lames the arme if not kills the man. Or thou art thinking of thy family and providing for that, this thou oughteſt to do and wert worſe then an infidel if thou neglecteſt, but may be theſe thoughts are ſo diſtracting and diſtruſtfull as if there were no promiſe, no providence to relieve thee. God takes this ill, becauſe it reflects upon his care of thee; O how near doth our duty here ſtand to our ſinne! ſo much care is neceſſary ballaſt to the ſoul, a little more ſinks it under the waves of unbeliefe; like ſome things very wholeſome, but one degree more of hot or cold would make them poiſon.