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.

NOTE.

Agreeably to Note at the beginning, there will be found below the more specific title page of Part II.—G.

_DÆMONOLOGIA 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 Error; 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.