What are the subtleties of Satan against the holy things of God, I am next to discover. Duties and services are opposed two ways: (1.) By prevention, when they are hindered. (2.) By corruption, when they are spoiled. He hath his arts and cunning, which he exerciseth in both these regards:—
1. First, then, Of Satan’s policy for the preventing of religious services. He endeavours by various means to hinder them. As,
(1.) First, By external hindrances. In this he hath a very great foresight, 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 xi. 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 ascribe 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 Thes. ii. 18, ‘We would have come unto you, even I Paul, once and again, but Satan hindered us.’ At the same rate, understanding the purposes of faithful men for the promoting the good of men’s 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.
(2.) Secondly, 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.
[1.] First, Sometimes he takes the advantage 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 humours. 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, Mat. xxvi. 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 ver. 43, ‘their eyes were heavy.’
[2.] Secondly, 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 stupefaction 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 hath a description of it: Contrahitur animus, subtrahitur gratia, defervescit novitius fervor, ingravescit torpor 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 jostle 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 Luke xxi. 34, ‘to yourselves, lest at any time your heart be overcharged with surfeiting and drunkenness, and the cares 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 it is 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 carelessness. 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 humour, many times the gift is not offered at all, 1 Pet. iii. 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 knowledge, giving honour to the wife as the weaker vessel;’ the reason of which advice he gives in these words, ‘that your prayers be not hindered.’ Prayers are hindered partly in their success when they prevail not, partly they are hindered when the duty of prayer is put by and suspended; and this doubtless the apostle aims at, to teach us that contentious quarrellings in a family hinder the exercise of the duty of prayer. Elisha, 2 Kings iii., discomposed himself in his earnest reproof of Jehoram, for with great vehemency he had spoken to him: ver. 13, 14, ‘What have I to do with thee? get thee to the prophets of thy father. Were it not that I regard the presence of Jehoshaphat, 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, ver. 15, the reason whereof, as P[eter] Martyr and others suppose,[200] was this, that however what he spake 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. Music 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. Knowledge 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 fountainhead of all their backwardness: Luke xxiv. 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 justify the disregard of duty, and offers reasons which it thinks cannot be answered.