[5.] 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 inquire whether their hearts are upon God. Thus by playing with fancy, they are really less attentive upon their duty.
[6.] 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 anything 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 apostle’s advice to the unmarried persons, to continue in single life,—times of persecution and distress nearly approaching,—that they might ‘attend upon the Lord without distraction,’ 1 Cor. vii. 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.
2. Secondly, The other way, besides this of distraction, by which Satan spoils our duties in the act of performance, is by vitiating duty itself; and this he commonly doth three ways.
(1.) 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, as the pharisees did with their cups, washing and adorning the outside, 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 are 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 or wisdom,’ 1 Cor. ii. 2, that he determines another course of preaching; not notions, or rhetoric, and enticing words, but the doctrine of Christ crucified in sincerity and plainness, 1 Cor. ii. 2. It is not indeed the outward cost and fineness of ordinances that God regards. ‘Incense from Sheba, and the sweet cane from a far country,’ Jer. vi. 20, 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. vi. 20,) in buying incense and the sweet cane, Isaiah (chap, xliii. 24) seems to deny, ‘Thou hast bought me no sweet cane with money’—that is, though thou didst it, yet it was to thyself, rather than to me: I accepted it not, and so was it all one as if thou hadst not done it.
(2.) Secondly, Duties and services are more apparently vitiated by human additions; a thing expressly contrary to the second commandment, and yet is there a strange boldness in men this way, which sometimes riseth to such a 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 Paul’s time was insinuating itself into Christians, managed by a great deal of deceit [Col. ii. 8] and ‘show of wisdom,’ ver. 23, which accordingly he doth earnestly forewarn them of. There are indeed several degrees of corrupting a service or ordinance by human additions, according to which it is more or less defiled: yet the least presumption this way is an offence and provocation.
(3.) 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 noticed 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., [1 Tim. v. 23.] 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, John xiii. 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 extreme, 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 disadvantageous to themselves and the service.
III. Thirdly, When Satan’s 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,
(1.) First, When he makes us proud of them. We can scarce perform any service with a tolerable suitableness, but Satan is at hand to instil thoughts of applause, vainglory, and boasting: and we readily begin to think highly of ourselves and performances; as if we were better than others, whom we are apt to censure as low and weak in comparison of ourselves. Though this be an apparent deceit, yet it is 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 putrify and breed worms, and so be good for nothing, after that we have been at the pains of gathering it.
(2.) 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,’ [Luke xii. 19.] Satan is willing, for a further advantage, that we think ourselves secure from him; and as after a full meal we are apt to grow drowsy, so after services we are apt to think ourselves out of harm’s way. The church after a high feast with Christ, presently falls asleep, and highly miscarries in security and neglect, Cant. v. 2. By this means do the best of saints sometimes lose the things they have wrought, and throw down what they formerly built up.