CHAPTER 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 subtleties for that end, by external 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 a high fury, and for the overthrow of them employs no small part of his power and subtlety, 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:—

1. First, By this means, if he prevail, _he deprives us of our weapons_. This is a stratagem of war which we find the Philistines practised against Israel: they took away all their smiths, lest the Hebrews should make them swords or spears; hence was it that in the battle there was ‘neither sword nor spear found in the hand of any of the people that were with Saul and Jonathan,’ 1 Sam. xiii. 19, 22. The word of God is expressly called ‘the sword of the Spirit,’ [Eph. vi. 17.] 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 armoury, wherein hang a thousand bucklers, all shields of mighty men,’ Cant. iv. 4; and the apostle expressly calls them ‘weapons of our warfare,’ 2 Cor. x. 4, of purpose given us for ‘the pulling down of strongholds,’ 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 Samson’s were, our strength is departed, and we become weak as other men, [Judges xvi. 17,]—we are open to every incursion and inroad that he pleaseth to make against us.

2. Secondly, If he hinders these, _he intercepts our food and cuts off our provisions_. The word is called ‘milk, sincere milk of the word.’ It is that by which we are born, nourished, and increase; it is 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 smoke,’ ‘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 iii. 12. If our spiritual food fail us, of our own accord we yield up ourselves to any lust that requires our compliance.

3. 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 ruin 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 out this, 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 enjoins 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 i. 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 xvi. 17, many days together publicly 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 afterwards met withal; ver. 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 profanations. I shall not in this insist upon the conjecture of Tilenus,[198] that _Sylva Dodonœa_, a place highly abused by the devil, and respected for an oracle, was the seat or a religious place of Dodanim, mentioned in Gen. x. 4; nor upon that supposal, mentioned also by the same author, that the oracle of Jupiter Hammon was the place where Cham [Ham] practised that religious worship which he learned in his father’s house. We have at hand more certain evidences of the devil’s spite. Such was his abuse of the tabernacle by the profane sons of Eli, who profaned that place with their uncleanness and filthy adulteries. Such was his carriage to the ark while it was captivated by the Philistines. Of like nature were his attempts against the temple itself. Solomon in his latter days was tempted to give an affront to it: he built a high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, 1 Kings