Satans Temptations in Three Parts, Part 2 · Chapter 3

Satans Temptations in Three Parts · Part 2 · Chapter 3

p. 203CHAP. III. Of Satan's improving theſe Advantages for Errour. 1. By deluding the Underſtanding directly: which he doth (1.) by countenancing Errour from Scripture. Of his cunning therein. (2) By ſpecious pretences of Myſteries; and what theſe are. Of perſonal flatteries. (3.) By affected Expreſſions. Reaſon of their prevalency. (4) By bold Aſſertions. The Reaſons of that Policy. (5) By the excellency of the Perſons appearing for it, either for Gifts or Holineſs. His method if managing that deſign. (6.) By pretended Inſpiration. (7) By pretended Miracles. His cunning herein. (8) By peace and proſperity in ways of Errour. (9) By lyes againſt Truth, and the Profeſſors of it.

WHat are the general Advantages which Satan hath to forward his deſign of Errour we have ſeen. It now remains, that we take an account of the various ways, by which he improves thoſe Advantages, and thoſe may be referred to two Heads. (1) They are ſuch Stratagems, as more directy work upon the Underſtanding to delude and blind it. Or (2) they are ſuch as indirectly by the power of the Will and Affections do influence it.

Firſt, Thoſe Stratagems, that more immediatly concern the Underſtanding, are the uſe of ſuch Arguments, which carry in them a probability to confirm an Errour; though indeed they are but Fallacies, Sophiſms, or Paralogiſms: of which the Apoſtle ſpeaks, Col. 2. 4. Leſt any beguile you,—that is, leſt they impoſe upon you, by falſe Reaſonings. His uſual way of proceeding in this caſe is,

Firſt, when he hath to do with Men that are brought up with p. 204profeſſion and belief of Scripture; he is then careful to give an Errour ſome countenance or pretence from Scripture: it is not his courſe to decry the Scriptures with ſuch Men, but to ſuppoſe their Truth and Authority, as the moſt plauſible way to his Deſign: for by this means he doth not only prevent a great many ſtartling objections, which would otherwiſe riſe up againſt him, (ſeeing Men brought up with Scripture, cannot eaſily be brought to call them falſe,) but with conſiderable advantage, he doth thereby authorize and juſtifie his Errour: for nothing can give more boldneſs or confidence to a miſtake, then a belief that it is backed with Scripture.

That this is one of his grand Stratagems, may be ſufficiently evinced from the infinite number of Errours that pretend to Scripture warrant. Thoſe that are above, or beyond Scripture, (which acknowledg no dependance upon it) are but few, and rare: and indeed, among Chriſtians, Errour cannot well thrives without a pretence of Scripture. Men would have enough to do to perſwade themſelves to ſuch Errours, but it would be impoſſible to make a Party or perſwade others; ſuch Errours would preſently be hiſſed out of the World. Upon this account is it, that Atheiſm ſculks and conceals it ſelf, (except where generally tolerated Prophaneneſs gives it more than ordinary encouragement,) which is not to be aſcribed to any ſhame-faced modeſty, that Atheiſms can be ſuppoſed to nouriſh; but to the generall diſlike of others, who ſo ſtick to the Authority of the Bible, that they reject all direct contradictions to it with great abhorrency. Hence alſo it is, that ſome Erroneous perſons are forced to contradictions in their practice againſt their profeſſed Principles, becauſe they find it impoſſible to propagate their Errours, without ſome pretence or other to Scripture. They that would undermine thoſe Sacred Records, are forced to make uſe of their Authority for proof of what they would ſay. The Papiſts have a quarrel at them, and envy them the title of Perfection and Perſpicuity, upon deſign to intoduce Traditions, and to ſet up the Popes Judicial Authority in matters of Faith; and when they have ſaid all they can, to ſubject the Scriptures to the Popes Determination, they are forced at laſt to be beholden to the Scriptures, to prove the Popes Determination: they would prove the Scriptures by the Church; and then the Church by the Scriptures: which is a Circle they have been often told of, and of which, ſome of the wiſer ſort among themſelves p. 205are aſhamed. Others alſo, that will not allow the Scriptures to be a general ſtanding Rule, are yet forced to make it (in ſome caſes) a Rule to themſelves, and eagerly plead it to be ſo to others. They that pretend to be above Ordinances, and decry outward-Teachings as unneceſſary, or hurtful: yet, they Teach outwardly, becauſe they ſee they are not able to enlarge the Empire of Errour, without ſuch teaching. Thoſe very Errours that make it their chief buſineſs, to render the Scriptures no better than an old Almanack; they yet ſeek to Scripture to countenance their Blaſphemous Aſſertions; and if they get any ſcrap or ſhred of it, that may by their unjuſt Torture be wreſted to ſpeak any ſuch thing,2 Pet. 3. 16.2 Pet 3:16 or any thing toward it, they think all their follies are thereby patronized; and commonly, ſuch Men either fix upon ſuch places as give warning of the neceſſary concomitances of the Spirit, and Heart, with the outward Act of ſervice; (and from hence, ſeparating what God hath joyned together, they ſet up Spiritual Sabbaths, Spiritual Baptiſm, Spiritual Worſhip, to cry down, and caſhier the external Acts of ſuch Ordinances:) or they pretend kindred to Scripture, as propheſying, or foretelling thoſe new Adminiſtrations which they are about to ſet up. Let H. Nicholas be an inſtance of this, who though he decryed the Service of the Law under God the Father, and the Service of the Belief under Chriſt; and in the room of both theſe, would ſet up another Adminiſtration, under the Spirit; yet, (that he might be the better believed) he applyed ſeveral Scriptures to his purpoſe, as Prophetically foretelling H. Nicholas, and his ſervices; and would have Men imagine, that he was that Angel flying in the midſt of Heaven with the Everlaſting Goſpel, Rev. 14. 6. And that Prophet enquired after by the Jews, Joh. 1. 21. Art thou that Prophet, and that Man ordained to Judg the World? Act. 17. 31. And that the times of his Diſpenſation, were the times of Perfection, and Glory ſpoken of in 1 Cor. 13. 9. and Heb. 6. 1. The like pretences for new Adminiſtrations had Saltmarſh, and ſeveral others.

Satan fixing his Foot upon this Deſign, and taking advantage of Mens Ignorance, Curioſity, and Pride, &c. it is impoſſible to tell what he may do; he hath introduced many Hereſies already, and none knows what may be behind; many paſſages of Scripture are dark, to the wiſeſt of Men: a great many more are ſo to the common ſort of Chriſtians. A great many wits are imployed p. 206by him, as Adventurers for new Diſcoveries; and a ſmall pretence is ground enough for a bold Undertaker to erect a new Notion upon; and a new Notion in Religion, is like a new Faſhion in Apparel, which bewitcheth the unſteady with an itch to be in it, before they well underſtand what it is: So that 'tis alike impoſſible to ſtint the juſt number of Errours, as to adjuſt the various pretences from Scripture upon which they may be countenanced. Leaving therefore this task to thoſe that can undertake it, I ſhall only note a particular or two of Satans cunning in affixing an Errour upon Scripture.

Firſt, In any grand deſign of Error, he endeavours to lay the Foundation of it as near to Truth as he can; but yet ſo, that in the tendency of it, it may go as far from it as may be. As ſome Rivers whoſe firſt Fountains are contiguous, have notwithſtanding a direct contrary courſe in their Streams. For inſtance, in thoſe Errors that tend to overthrow the doctrine of the Goſpel, concerning Chriſt and Ordinances (and theſe are things which the Devil hath a great ſpite at) he begins his work with plauſible pretences of Love and Admiration of Chriſt and Grace; he proceeds from thence to the pretence of purer Enjoyments, from thence to a diſlike of ſuch Preachers and Preaching, as threaten Sin, and ſpeak out the wrath of God againſt Iniquity, and theſe are preſently called Legal Preachers, and the doctrine of Duty a Legal Covenant; having them once at this point, they eaſily come to immediate Aſſiſtances, and ſpecial Gifts, which they pretend to have above others; being thus ſet up, they are for free Grace, and the enjoyment of God in Spirit; from thence they come to Chriſtian Liberty, and by degrees Duties are unneceſſary, there is no Chriſt but within them, and being freed from the Law, whatever they do is no Tranſgreſſion. This is a Path that Satan hath trodden of old, though now and then he may vary in ſome Circumſtances, and be forced to ſtop before he come to the utmoſt of his Journey. You may obſerve this Method in the late Errors of New-England, See the Book ca…led Wonder Working Providence for New-England.in the Familiſts of Germany, and in thoſe of Old-England; in all which at the long-run Men are led as far from Scripture, as Darkneſs is from Light. Now this is not only to be ſeen in a progreſſive multiplication of Errors, but often may we perceive the ſame ſubtilty of Satan in a ſimple Error, as when he takes up part of a Truth which ſhould ſtand in conjunction with another, and ſets it up alone againſt its own Companion, where we ſhall have the name and pretence kept up, but the thing quite deſtroyed. p. 207God requires Services of Men, and preſcribes to their uſe, Prayer, Hearing, Sacraments, but becauſe in theſe God is diſhonoured when Men only draw near with their Lips, he further tells us, that he is not a Jew which is one outwardly, neither is that Circumciſion which is of the Fleſh, &c. This part are ſome Men ſo fixed upon, that they think they are diſcharged of the other, and in practice go quite from theſe duties, and yet ſtill they profeſs they are for Ordinances and the Worſhip of God; juſt ſo are ſome Men for Chriſt, but then 'tis but the name, not the thing; they own Chriſt they ſay, but then 'tis Chriſt in them, and Chriſt come in their Fleſh, but not that Chriſt that died at Jeruſalem, as a Sacrifice for the Sins of Men.

Secondly, Satan takes great care that an Errour be (in all the ways of its propagation) cloathed with Scripture phraſes; and the leſs the Errour can pretend to any plauſible ground of Scripture, the more doth he endeavour to adorn it with Scripture Language, (I underſtand this chiefly of ſuch Errors, as are deſigned for the Multitude) ſo that though Scripture be not uſed to prove the Errour, yet are Deceivers taught to expreſs their conceptions by it, and to accomodate the Words and Sentences of it to their purpoſes; for beſides pride and confidence, Scriptural Eloquence is a neceſſary ingredient to make a powerful Deluder. Obſerve the Ring-leaders of Errors, and you ſhall find that ordinarily, ſuch have at firſt been ſtudious of the Scriptures; and though never able to digeſt them, yet when they turned their Ears from Truth, they have carried their Scripture Language (which they had before brought themſelves unto by long cuſtom) away with them, and ſtill retain it, and expreſs their Opinions by it.

Now this is a great advantage to Satan. For Firſt, By this means the ignorant Multitude are often caught without any more ado; if they hear Scripture Expreſſions they are apt to think that all is Truth which is ſpoken by them; and they the rather believe it, becauſe they will imagine ſuch Teachers to be well verſed in Scripture, and conſequently either ſo honeſt, or ſo knowing that they neither can, nor will delude them. Secondly, There is a Majeſty in Scripture which (in ſome ſence) doth ſtick to the very expreſſions of it; Men may perceive that generally Hearers are more affected with Scripture Eloquence, than with Play-Book Language; it hath (as it were) a charm in the words, which makes the Ear attentive, more than a quaint diſcourſe, ſtarched up in the dreſ… p. 208of common Rhetorick: One gives us an Obſervation to that purpoſe of his own Preaching,Savonarola triumph. Crucis. lib. 2. c. 2. and ſo may many others. While then Men hear ſuch language, they have a reverence to it. And as Phyſitians cover their Pills with Gold that the Patient might more willingly take them; ſo do Men often ſwallow down Errour without due conſideration, becauſe conveyed to them in a Language which they reſpect.

Secondly, Satans ſecond care for the advancement of Errour, (after he hath given it all the countenance he can from Scripture) is to gild it over with ſpecious pretences, he ſets it off with all the bravery he can, and then urgeth that as an Argument of its Truth. Men are apt to judg that what doth better their Spiritual Condition cannot be a Lye or deluſion; and the Argument were the more conſiderable, if the advantages were ſuch as he pretends them to be: but the very noiſe and boaſt of advantages pleaſe the unwary, without a due enquiry into their reality. The Apoſtle in Rom. 16. 18. reduceth all this Policy of the Deceiver to two heads: (1.) Good words, foreign, words that ſet out the profit and advantage of the thing. (2.) And fair Speeches foreign Speeches that flatter the Condition of the party. His Art, as to the firſt of theſe, is to tell them that the Notions offered to them are ſpecial Diſcoveries, rare Myſteries, which have been hidden from others; and thence infers, that it muſt of neceſſity conduce much to their happineſs, and Spiritual Perfection to know and embrace them. Thoſe that troubled the Church in Pauls days with falſe Doctrines, uſed this ſlight of boaſting, as appears by that expreſſion in 1 Tim. 6. 20. Oppoſitions of Science; it ſeems they called their opinions (though they were but prophane, and vain-bablings) by the name of Science or Knowledg, implying that all others, even the Apoſtles themſelves were in the Dark, and came ſhort of their Illumination. The like we have in Rev. 2. 24. of that abominable Propheteſs Jezebel, who recommended her blaſphemous filthy Doctrines, under the name of Depths, Profundities, or hidden Knowledg, though the Spirit of God told that Church they were not ſuch; but if Depths, they were depths of Satan, (as 'tis added there by way of Correction) and not of the Spirit of God. We may trace theſe …oo…ſteps of Satan in all conſiderably prevailing Errors: for what hath been more common than to hear Men ſpeak of the deſigns they have been carrying on, under the ſpecious Titles Of Chriſt's coming to ſet up a Righteous Kingdom; The Churches coming out of Babylon, p. 209and out of the Wilderneſs; the dawning of the day of the Lord; the day of Reformation, the time of the Reſtitution of all things; with abundance of Brags of the ſame kind. I ſhall add no particular Inſtance of this nature; but a few ſtrains of H. Nicholas, with whom ſuch high promiſing vaunts were ordinary. His Service of Love, he compares to the moſt Holy, (whereas Johns Doctrine of Repentance was but a preparation to the Holy; and the Service of Chriſt he allowed to be no more than as the Holy of the Temple) this his Service he calls, the perfection of Life, the completion of Prophecies, the perfect concluſion of the Works of God, the Throne of Chriſt, the true Reſt of the Choſen of God, the laſt Day, the ſure Word of Prophecy, the New Jeruſalem, and what not?

If we make further enquiry into the nature of theſe fair promiſing Myſteries, we ſhall find that Satan moſt frequently pitcheth upon theſe three. Firſt, He befools Men into a belief, that the Scriptures do under the Vail of their Words and Sentences, contain ſome hidden Notions, that are of purpoſe ſo diſguiſed, that they may be locked up from the generality of Men, at leaſt from learned and wiſe Men; and that theſe Rarities cannot be diſcerned from the uſual ſignifications of the Words and Phraſes, (as we underſtand other Books of the ſame Language) but they fancy theſe Sacred Writings to be like the Writings of the Aegyptians, As Ibis a ſcarabeo accipitris pulchritudinem participat: by which they ſignified the Moon borrowing its Light from the Sun.by which they abſconded their Myſteries, eſpecially like that kind of Writing, whereby under words of common known ſence, they intended things which the Words themſelves could not ſignify; and that which occaſions this imagination is this, that we read frequently of Myſteries in Scriptures, and hidden Wiſdom, and the ſpecial Revelation of them to God's Children which are very great Truths, but yet not to be ſo underſtood, as this Deluſion ſuppoſeth: for theſe expreſſions in Scripture intend no more than this, that the deſign of God to ſave Man by Chriſt is in it ſelf a Myſtery, which never would have been found out without a ſpecial Revelation; and that though this Myſtery is now revealed by the Goſpel, yet as to the application of it to the Hearts of Men in Converſion, by the Operation of the Spirit, it is yet a Myſtery. But none of theſe intend any ſuch ſuggeſtion, that there are private Notions of Truth or Doctrine that are lying under ground (as it were) in Scripture words, which the words in the common Language will not acquaint us withal; nay, the contrary is expreſly affirmed, when we are told that all is plainly laid open to the very ſimple, ſo that from the Scriptures they may p. 210as well underſtand the fundamental principles of Religion, as they may underſtand any other thing which their language doth expreſs to them.

However in this Satan takes advantage of Mens Pride and Curioſity, to make them forward in the acceptation of ſuch offers, eſpecially when ſuch things are repreſented, as the only ſaving diſcoveries which a Man cannot be ignorant of but with hazard of Damnation.

Secondly, In this boaſt of Myſtery, Satan ſometimes takes another courſe ſomewhat differing from the former, and that is to put Men upon Allegorical reflections and alluſions, by which the Hiſtorical Paſſages of Scripture are made (beſides the import of the Hiſtory) reſemblances of ſpiritual Truths; which ſuppoſeth the Letter of Scripture to be true, (but ſtill as no better than the firſt Rudiments to train up Beginners withal,) yet withal, that the ſpiritual meaning of it raiſeth the skilful to a higher Form in Chriſt's School. At this rate all are turned into Allegories. If they fall upon the firſt of Geneſis, they think they then truly underſtand it, when they apply the Light and Darkneſs, and God's ſeparating of them, with ſuch other Paſſages, to the regeneration of the Soul. The like work make they with the Sufferings of Chriſt. But then the crafty Adverſary at laſt enticeth them on to let go the Hiſtory, as if it were nothing but a Parable, not really acted, but only fitted to repreſent Notions to us. Allegories were a Trap which the Devil had for the Jews, and wherein they wonderfully pleaſed themſelves. How much Origen abuſed himſelf and the Scriptures by this humour is known to many; and how the Devil hath prevailed generally by it upon giddy people in later times, I need not tell you.

The pretence that Satan hath for this dealing is raiſed from ſome paſſages of the New Teſtament, wherein many things of the Old Teſtament are ſaid to have had a Myſtical ſignification of things expreſſed or tranſacted then, and ſome things are expreſly called Allegories. Hence Papiſts determine the Scripture to have, beſides the Grammatical Sence, (which all of us do own) and beſides the Tropological ſence (which is not divers or diſtinct from the Grammatical; as when from Hiſtories, we deduce inſtructions of holy and ſober carriage) an Allegorical and Analogical ſenſe: in which dealing men conſider not, that the Spirit of God his interpreting a paſſage or two allegorically, will never juſtify any Mans boldneſs in preſuming to do the like to any other paſſage of Scripture; and beſide, p. 211when any hath tryed his skill that way, another may with equal probability carry the ſame Scripture to a different interpretation, and by this means, the Scripture ſhall not only become obſcure, but altogether uncertain and doubtful, and unable to prove any thing; ſo that this doth extreamly diſhonour Scripture, by making it little leſs than ridiculous. Porphyry, and Julian made themſelves ſport with it,Whittaker de…ſ. lit. ſententia adv. Duraeum. lib. 2. p. 88. Parum a docta quadam inſania diſcrepat. upon the occaſion of Origens allegorizing, and no wonder, ſeeing that humour (as one calls it) is no better than a learned Foolery. Notwithſtanding this, Men are ſometime tranſported with a ſtrange delight in turning all into Allegories, and picking Myſteries out of ſome by-paſſages and circumſtances of Scripture, where one would leaſt expect them: which I can aſcribe to no ſecond cauſe more, than to the working and power of Fancy, which as it can frame Ideas and Images of things, out of that that affords no real likeneſs or proportion, (as Men that create to themſelves Similitudes and Pictures in the Clouds or in the Fire) ſo doth it pleaſe it ſelf in its own work, and with a kind of natural affection, it doth kiſs and hug its own Baby. It hath been my wonder ſometimes to ſee how fond Men have been of their own Fancies, and how extreamly they have doted upon a very bauble. I might note you examples of this, even to nauſeouſneſs, in all Studies, as well as in this of Religion. Thoſe that affect the ſublimities of Chymiſtry, do uſually by a ſtrange boldneſs ſtretch all the ſacred Myſteries of Scripture (as of the Trinity, of Regeneration, &c.) to repreſent their Secrets and Proceſſes, as may be ſeen ſufficiently in their Writings:Vid. Lumen Chymicum. Crollii Baſil, Chymic. in prefatione. Glauber de ſignatura Salium. p. 31. 38. One of them I cannot forbare to name, and that is Glauber; who doth ſo pleaſe himſelf with ſome idle whims about Sal and Sol, that at laſt he falls in with Bernardinus Gomeſius, (whom he cites and approves) who in this one word foreign (which ſignifies Salt) finds the Trinity, the Generation of the Son, the two natures of Chriſt, the calling of the Jews and Gentiles, the proceſſion of the Spirit, and the communications of the Spirit in the Law and Goſpel, and all this he gathers from the ſhapes, ſtroaks and poſitions of theſe three Letters: a very ſubtile invention! Not unlike to this, were ſome of the dotages of the Jewiſh Cabala, which they gathered from the different writing of ſome Letters in the ſacred Text, from the tranſpoſing of them, and from their Myſtical Arithmetick. R. Elias from the letter Aleph, mentioned ſix times in Gen. 1. 1. collected his Notion of the Worlds continuance for 6000 years, becauſe that letter foreign ſtands for a thouſand in the Hebrew p. 212computation.Lud. Cappelli Spec. in Eph. 6. 19.Eph 6:19 Another Rabbi (mentioned by Lud. Cappellus) hath a profound ſpeculation concerning the firſt letter of Geneſis, which (as he ſaith) doth therefore begin with Beth, and not with Aleph, to ſhew the unexceptionable verity of God's Word, againſt which no Mouth can juſtly open it ſelf, and this he gathers from the manner of the pronunciation of that letter foreign, which is performed by the cloſure of the Lips. It were not poſſible to imagine, that wiſe Men ſhould be thus carried away with childiſh Follies, if there were not ſome kind of inchantment in Fancy, which makes the hit of a Conceit, (though never ſo ſilly) intoxicate them into an apprehenſion of a rare Diſcovery. And doubtleſs this is the very thing that doth ſo tranſport the Allegorizers and Inventers of Myſteries, that they are raviſhed either with the diſcovery of a New-nothing, or with the rare invention of an Aenigmatical Interpretation.

Thirdly, The Devil hath yet another way of coining Myſteries, and that is a pretence of a more full diſcovery of Notions and Ways, which (as he tells thoſe that are willing to believe him,) are but glanced at in the Scripture; and this doth not only contain his boaſt of unfolding Prophecies, and the dangerous applications of them to Times and Places that are no way concerned, (which hath more than once put Men upon dangerous undertakings) but alſo his large promiſe of teaching the Way of the Lord more perfectly, and of leading Men into a full comprehenſion of thoſe tremendous Myſteries, wherein the Scripture hath as induſtriouſly concealed the Reaſons, Way, and Manner of their Being, as it hath fully aſſerted that they are, (ſuch are the Decrees of God, the Trinity, &c.) as alſo of unfolding and teaching at large thoſe things that the Scripture ſeems only to hint at. In all which points we have inſtances enough at hand, which will ſhew us how the Devil hath played his Game, either by making Men bold in things not revealed, or by drawing Men to diſlike ſolid Truths, and by puffing them up with notions, till at laſt they were prepared for the impreſſion of ſome grand Deluſion. All this while I have only explained the firſt head of Satan's ſpecious pretences,foreign, good words. which conſiſts in the promiſe of Diſcoveries and Myſteries.

The next head of pretences,foreign, fair Specious. are thoſe that relate to the perſons inamoured with theſe ſuppoſed Myſteries. With theſe he ſtrokes their heads, and cauſeth them to hug themſelves in a Dream of an imaginary happineſs. For if they have the knowledg of Myſteries p. 213which are locked up from other Men, they cannot avoid this Concluſion, That they are the only Favourites of Heaven; that they only have the Spirit, are only taught of God, &c. Such ſwelling words of vanity have ever accompanied Deluſion. And indeed, we ſhall find the confidence of ſuch Men more ſtrong, and their falſe embracements more rapturous, than ordinarily the ways of Truth do afford, upon this account; that in ſuch caſes, Fancy is elevated, and the delights of a raiſed Fancy are exceſſive, and Enthuſiaſtical. 'Tis a kind of Spiritual Frenzy, which extends all the Faculties to an extraordinary Activity; the Devil doing all he can to further it, by his utmoſt Contributions. Joy, delight, hope, love, are all raiſed to make an hubbub in the heart; whereas on the contrary, Truth is modeſt, humble, ſober, and affords a more ſilent joy, though more even and laſting.

Here might I ſet Errour before you in its rant, and give you a taſte of the high flown ſtraines of it. Montanus (as vile as he was) had the confidence to call himſelf the Comforter. Novatus and his Brother would be no leſs than Moſes and Aaron. The Gnoſticks called themſelves the Illuminati. The Swinkfieildians aſſumed the title of the Confeſſors of the Glory of Chriſt. The Family of Love had their Evangelium Regni, the Goſpel of the Kingdom. The Fratricelli, diſtinguiſhed themſelves from others by the term Spiritual. Muntzer aſſerted, That all of his Opinion, were Gods Elect: and that all the Children of their Religion were to be called the Children of God; and that all others were ungodly, and deſigned to Damnation. H. Nicholas affirms, That there was no knowledg of Chriſt nor Scripture, but in his Family. To this purpoſe moſt of them ſpeak, that forſake the wayes of Truth; and though theſe ſwellings are but wind and vapour, yet thoſe heights are very ſerviceable to the Devils purpoſes: who by this means confirms thoſe whom he hath already Conquered, and then fits them out with the greater confidence to allure others; and Men are apt enough to be drawn by fair ſhews, and confident boaſtings. But I proceed.

The third Stratagem of Satan for promoting Errour, is to aſtoniſh Men with ſtrange Language, and affected expreſſions. It was an old device of Satan to coyn an unintelligible gibberiſh as the proper vehicle of ſtrange Enthuſiaſticks Doctrine, and this he artificially ſuits to his pretended Myſteries; without this his rare Diſcoveries would be too flat and dull to gain upon any Man p. 214of competent underſtanding. For if theſe Dotages were cloathed in plain words, they would either appear to be direct non-ſence, or ridiculous folly. It concerns him when he hath any feats of Deluſion in hand, to ſet them off with a canting ſpeech, as juglers uſe their hard words, of Ailif, Caſyl, Zaze, Preſto, Millat, &c. to put their ignorant Admirers into a belief of ſome unknown power by which they do their Wonders. And this is in ſome ſort neceſſary; extraordinary matters are above expreſſion, and ſuch wild expreſſions put Men into an expectation of things ſublime. This knack Satan hath conſtantly uſed. Montanus had his ſtrange Speeches. And all along downward to our times, we may obſerve, That Errour hath had this gaudy dreſs; the Familiſts eſpecially abound with it, you may read whole Books full of ſuch a kind of ſpeaking, as the Book called Theologia Germanica, or German Divinity; the Books of Jacob Behmen, The bright Morning Star, &c. Neither are the Papiſts free; one of late hath taken the paines to ſhew them this, and other follies: among them you may find ſuch talk as this, of being becloſed in the mid-head of God, Dr. Stilling-fleet Idolatry of the Church of Rome.and in his meek-head; of being ſubſtantially united to God, of being oned to God; as alſo of the abſtractedneſs of Life, of paſſive Ʋnions, of the Deiform fund of the Soul; of a ſtate of introverſion: of a Super-eſſential life, a ſtate of nothingneſs, &c. Juſt like the raveings of H. Nicholas, David George, and others, who confidently diſcourſe of being godded with God, of being conſubſtantiated with the Deity, and of Gods being manned with them.

I have oft conſidered, what reaſon might be given for the takeingneſs of ſuch expreſſions, and have been forced to ſatisfie my ſelf with theſe: Firſt, Many miſtake the knowledge of words, for the knowledge of things. And well may poor ignorant Men believe, they have attained, no man knows what, by this device; when among Learned Men, the Knowledg of words is eſteemed ſo great a pitch of Learning, and they nouriſh a great many Controverſies that are only verbal. Secondly, Some are pleaſed to be accounted Ʋnderſtanders by others, and reſt in ſuch high words, as a badge of Knowledge. Thirdly, Some are delighted with ſuch an hard Language upon an hope, That it will lead them to the knowledg of the things at laſt: they think ſtrange expreſſions, are a ſign of deep Myſteries. I knew one, that ſet himſelf to the reading of Jacob Behmens Books, (though at preſent p. 215he confeſſed, he was ſcarce able to make common ſenſe of three lines together,) upon a ſecret enticement that he had from the Language,Dicas cos mera tonitrua ſonare, nam communi ſermone ſpreto, exoticum neſcio quod idioma ſibi fingunt, viſi ſunt ſuos diſcipulos ſupra coelum rapere. Calvin. in Jud. 13.Judg 13 to come to ſome excellent diſcovery, by much pains and reading. Fourthly, Some that have their Fancies heated, have by this means broken confuſed impreſſions of ſtrange things in their imaginations, and conceive themſelves to know things beyond what common Language can expreſs: as if with Paul, rapt up into the third Heaven, they hear, and ſee Wonders unutterable. But what reaſon ſoever prevails with Men to take up ſuch a way of ſpeaking, Satan makes them believe, that it containes a rich Mine or Treaſury, not of common Truths, but of extraordinary Profundities.

Fourthly, In ſtead of Argument to confirm an Errour, ſometimes we have only bold Aſſertions, that it is Truth, and a confident condemning the contrary as an Errour; urging the danger of Mens rejecting it, backed with threatning of Hell and Damnation: and all this in the words of Scripture. To be ſure they are right, and all other Men are wrong. This kind of confidence and fierceneſs hath been ſtill the complexion of any remarkable way of Deluſion; for that commonly confines their Charity to their own Party, (which is a great token of an Errour) not only may you obſerve in ſuch extraordinary Proclamations of Wrath againſt thoſe that will not believe them: (a practice uſed by the Mad Fanaticks of Munſter; who, (as our Quakers were wont to do) go up and down the ſtreets, crying, Wo, wo; Repent, repent; come out of Babylon; the heavy Wrath of God; the Axe is laid to the root of the Tree.) But in their more ſetled Teaching, they pronounce all to be Antichriſt, and of the carnal Church, that do oppoſe them. Take for this H. Nicholas his words, all Knowledg (beſides his) is but witchery and blindneſs, and all other Teachers, and Learners, are a falſe Chriſtianity, and the Devils Synagogue; a neſt of Devils, and wicked Spirits; a falſe Being, the Antichriſt, the Kingdom of Hell, the Majeſty of the Devil, &c. This piece of Art, not only our Quakers, (to whom nothing is more familiar, than to ſay to any oppoſer, Thou art Damn'd, thou art in the Gall of bitterneſs, the Lake of fire and brimſtone is prepared for thee, &c.) but alſo the Papiſts commonly practiſe, who ſhut all out of Heaven that are not of their Church; and when they would affright any from Proteſtaniſm, they make not nice to tell him, p. 216That there is no poſſibility of Salvation, but in their way.

The Reaſons of this Policy are theſe, (1) The Heart is apt to be ſtartled with threatnings, and moved by commands; eſpecially, thoſe that are of a more tender and frightful Spirit: and though they know nothing by themſelves, yet theſe beget fears, which may ſecretly betray Reaſon, and make Men leave the right way becauſe of affrightment. (2) The confidence of the Aſſertors of ſuch things, hath alſo its prevalency: for Men are apt to think that they would not ſpeak ſo, if they were not very certain, and had not real experience of what they ſaid: and thus are Men threaped out of their own Perſwaſions. (3) The native Majeſty of Scripture, in a buſineſs of ſo great hazard, adds an unexpreſſible force to ſuch threatnings: and though (being miſapplyed) they are no more Scripture Threatnings; yet, becauſe God hath ſpoken his diſpleaſure in thoſe words, Men are apt to revere them: as Men cannot avoid to fear a Serpent or Toad, (though they know the Sting and Poyſon were taken out) becauſe Nature did furniſh them with a Sting or Venom.

Fifthly, 'Tis an uſual trick of Satan to derive a credit and honour to Errour, from the excellencies (ſuppoſed, or real) of the Perſons that more eminently appear for it. So that it fetcheth no ſmall ſtrength from the qualities of thoſe that propagate it. The Vulgar (that do not uſually dive deep into the Natures of Things) content themſelves with the moſt Superficial Arguments, and are ſooner won to a good conceit of any Opinion, by the reſpects they carry to the Author, than by the ſtrongeſt Demonſtration.

The excellencies that uſually move them, are either their gifts or their holineſs. If the Seedſmen of an Errour be Learned, or Eloquent and Affectionate in his ſpeaking, Men are apt to ſubſcribe to any thing he ſhall ſay, from a blind devotional admiration of the Parts wherewith he is endowed. And often, where there is no Learning, or where Learning is decryed, (as ſavouring too much of Man) if there be Natural fluency of ſpeech, with a ſufficient meaſure of confidence, it raiſeth them ſo much the higher in the eſteem of the common ſort, who therefore judge him to be immediately taught of God, and divinely furniſhed with gifts. At this point began the Diviſions of the Church of Corinth, they had ſeveral Officers ſeverally gifted; ſome were taken with one Mans gift, others with another Mans; ſome are p. 217for Paul, as being profound, and nervous in his Diſcourſes; others for Apollo, as Eloquent, a third ſort were for Cephas, as (ſuppoſe) an Affectionate Preacher: thus upon perſonal reſpects were they divided into Parties. And if theſe ſeveral Teachers were of different Opinions, their adherents imbraced them upon an affectionate conceit of their Excellencies. And generally Satan hath wrought much by ſuch conſiderations as theſe. This he urgeth againſt Chriſt himſelf, when he ſet up the wiſdom and learning of the Rulers and Phariſees, as an argument of Truth in their way of rejecting ſuch a Meſſias; Joh. 7. 48. Have any of the Rulers, or of the Phariſees believed on him? There is no inſinuation more frequent than this; theſe are learned, excellent, able Men, and therefore what they ſay, or teach, is not to be disbelieved; and though this be but Argumentum ſtultum, a fooliſh Argument, yet ſome that would be accounted wiſe, do make very great uſe of it. The crack of Learned Doctors among the Papiſts, is one Topick of perſwaſion to Popery, and ſo to other Errours, as appears by this, That all Errours abound with large declamations of the praiſes of their Founders and Teachers: and the moſt illiterate Errours uſually magnifie the excellent inſpirements, and gifts of utterance of their Leaders.

But the other excellency of Holineſs in the Teachers of Errour, is more generally and more advantagiouſly improved by Satan, to perſwade Men, that all is true Doctrine which ſuch Men profeſs. Of this Deluſion Chriſt forewarned us, They ſhall come in Sheeps cloathing; that is, under the mask of ſeeming holineſs; (at leaſt at firſt;) notwithſtanding, beware of them, Math. 7. 15. Thoſe complained of by Paul, 2 Cor. 11. 15. though they were Satans Miniſters, yet that they and their Doctrine might be more plauſibly entertained, they were transformed as the Miniſters of Righteouſneſs: this cunning we may eſpie in Hereticks of all ages. The Scribes and Phariſees uſed a pretence of Sanctity as a main piece of Art, to draw others to their way; their Alms, Faſtings, long Prayers, ſtrict Obſervations, &c. were all deſigned as a Net to catch the Multitude withal. The lying Doctrines of Antichriſt were foretold by Paul, to have their ſucceſs from this ſtratagem; all that Idolatry and Heatheniſm which he is to introduce, 1 Tim. 4. 2.1 Tim 4:2muſt be, (and hath been) through the hypocriſie of a painted holineſs; Rev. 13. 11.Rev 13:11and where he intends moſt to play the Dragon, he there moſt artificially counterfeits the innocency and ſimplicity of p. 218the Lamb. Arch-hereticks have been Arch-pretenders to Sanctity. And ſuch pretences have great influence upon Men: for Holineſs and Truth are ſo near of kin, that they will not readily believe that it can be a falſe Doctrine which an holy Man Teacheth; they think that God that hath given a Teacher Holineſs, will not deny him Truth: Nay, this is an eaſie and plauſible meaſure, which they have for Truth and Errour. To enquire into the intricacies and depths of a Diſputation, is too burdenſome and difficult for ordinary Men, and therefore they ſatisfie themſelves with this conſideration, (which hath little toyl in it, and as little certainly) That ſurely God will not leave holy Men to a deluſion. It would be endleſs to give all the inſtances that are at hand in this Matter; I ſhall only add a few things of Satans method in managing this Argument, as

Firſt, When he hath a Deſign of common, or prevailing Deluſion, he mainly endeavours to corrupt ſome perſon of a more ſtrict ſerious, and religious carriage, to be the Captain and Ringleader; ſuch Men were Pelagius, Arrius, Socinus, &c. He mainly endeavours to have fit inſtruments. If he be upon that deſign of blemiſhing Religion, and to bring Truth into a diſ-eſteem; then (as one obſerves) he perſwades ſuch into the Miniſtry,Acontius Stratagem Satanae. Lib. 8. pag. 406 Oxon. as he fore-ſees are likely to be idle, careleſs, prophane, and ſcandalous; or doth endeavour to promote ſuch Miniſters into more conſpicuous places, and provokes them to miſcarriage, that ſo their Example may be an Objection againſt Truth, while in the mean time, he is willing, that the Oppoſers of Truth ſhould continue their ſmooth carriage; and then he puts a Two-edged Sword into the hands of the unſtable: can that be Truth where there is ſo much Wickedneſs? and can this be Errour, where there is ſo much Holineſs?

Secondly, in Proſecution of this Deſign, he uſually puts Men upon ſome more than ordinary ſtrictneſs, that the pretence of holineſs may be the more augmented; in this caſe a courſe of ordinary Sanctity is not enough, they muſt be above the common Practice; ſome ſingular Additions of ſeverity and exactneſs above what is written, are commonly affected to make them the more remarkable. Chriſt notes this in the Phariſees, concerning all their Devotions, and the wayes of expreſſing them; their Phylacteries ſpoken of,Jerom. Theoph. Lyra. &c. Mat. 23. 5. (as ſome think) were not intended by that Text of Deut. 6. 8. but only that they ſhould p. 219remember the Law, and endeavour not to forget it; as they do that tye a thred, or ſuch like thing about their Finger for a Remembrancer; according to Prov. 3. 3. Bind them about thy neck, write them upon the Table of thine heart. However, if they were literally enjoyned, they would have them (as Chriſt tells them) broader than others, as an evidence of their greater care. The Cathari boaſted of Sanctity and good Works, and rejected ſecond Marriages; the Apoſtolici were ſo called, from a pretended ſtricter imitation of the ſingular holineſs of the Apoſtles. The Valeſians made themſelves Eunuches (according to the Letter) for the Kingdom of God. The Donatiſts accounted that no true Church, where any ſpot or infirmity was found. The Meſſalians or Euchytae were for conſtant praying. The Nudipedales for going bare-foot, &c. The Papiſts urge Canonical Hours, Whippings, Pennances, Pilgrimages, voluntary Poverty, abſtinence from Meats, and Marriage in their Prieſts and Votaries. In a word, all noted Sects have ſomething of ſpecial ſingularity, whereby they would difference themſelves from others, as a peculiar character of their greater ſtrictneſs; and for want of better ſtuff, they ſometimes take up affected geſtures, devotional looks, and outward garbs; all which have this note, That what they moſt ſtand upon, God hath leaſt, or not at all required at their hands; their voluntary Humility, or neglecting of the Body, being but will-worſhip, and a ſelf-deviſed piece of Religion.

Thirdly, When once Men are ſet in the way of exerciſing ſeverities, Satan endeavours (by working upon their fancies) to preſs them on further to a delight and ſatisfaction in theſe**At que hac ratione ſeducta eſt, aſtu Sat mae, innumera hominum multitudo, quae ut viam vitae ambularet, arctam illam ingreſſaeſt, quae inſtinctu Satanae per humanas eſt ad inventionis inducta, poſteaquam vidit Satan viam ſuam quae ad mortem ducit, traduci, eo quòd ſit lata, & quod multi per illam ambulent, caepiſſent que quidam arctam & ſtrictam quaerere, quae non tereretur à multis, callido conſilio effecit, ut pro vera via vitae. arriperetur ea, quae quidem eſſet ſtata via verò vitae non eſſet, &c. Muſculus in Mat. 7. 13.Matt 7:13 wayes of ſtrictneſs, ſo that the practiſer themſelves are not only confirmed in theſe uſages, and the opinions that are concomitant with them; but others are the more eaſily drawn to like and profeſs the ſame things. Any ſerious temper under any Profeſſion of Religion, eaſily comes to be devout, and readily complies with opportunities of evincing its Devotion by ſtrictneſs. And therefore we ſhall find among Heathens, a great devotional ſeverity, and ſuch as far exceeds all of that kind, which the Papiſts do uſually brag of, the Magi abſtained from Wine, eat not the fleſh of living Creatures, and profeſſed Virginity. The Indian Brachmans did the like, and beſides uſed themſelves to incredible hardſhip; they laid upon skins, ſuſtained the violence of the Sun, and Storms, and exerciſed themſelves therewith; ſome ſpending p. 220Thirty ſeven years in this courſe, others more. We read ſtrange things of this nature concerning the Aegyptian Prieſts, and others. The Mahumetans are not without their Religious Orders, which pretend a more holy and auſtere Life than others; and though of ſome (as of the Torlachs and Dervizes) ſeveral private Villanies are reported, yet of others, (as of the Order of Calender) we are aſſured from Hiſtory, That they profeſs Virginity, and expoſe themſelves to Hardſhip, and a ſtricter Devotion in their way; and generally 'tis ſaid, of all of them, That they go meanly clad, or half naked; ſome abſtinent in Eating, and Drinking, profeſſing Poverty, renouncing the World: ſome can endure cutting and ſlaſhing, as if they were inſenſible; ſome profeſs perpetual Silence, though urged with Injuries, and Tortures; others have Chains about their Necks and Arms, to ſhew, that they are bound up from the World, &c. If ſuch things may be found among Heathens, no wonder that Errour boaſts of them, for in both there is the ſame reaſon of Mens pleaſing themſelves in ſuch hardſhips (which is from a Natural Devotion, aſſiſted by Satans cunning,) and the ſame Deſign driven on by it; for the Devil doth confirm Heathens and Mahumetans in their falſe Worſhip, by the reverence and reſpect they carry to ſuch practices.

Fourthly, Becauſe Religious Holineſs hath a beauty in it, and is very lovely; he doth all he can to affect Men with the higheſt revernce for theſe pretences of Religious ſtrictneſs: ſo that they that will not be at pains to practiſe them, can beſtow an exceſſive reſpect and admiration upon thoſe that are grown famous in the uſe of ſuch things; and by that means, being almoſt adored, they are without doubt perſwaded, that all they teach or do is right, and in a doting fondneſs they multiply Superſtitious Errours. Idolatry is ſuppoſed to have a great part of its riſe from this: While Men endeavoured to expreſs their thankful and admiring remembrances of ſome excellent Perſons, by ſetting up their Pictures, Purchas Pilg. Lib. 1. cap. 10. out of Euſebius.their Poſterity began to worſhip them as Gods: Pilgramages were firſt ſet on foot by the reſpects that Men gave to places that were made famous by Perſons and Actions of more than ordinary Holineſs: and becauſe the Devil found Men ſo very apt to pleaſe themſelves in paying ſuch Devotional Reverences, he wrought upon their Superſtitious humour to multiply to themſelves the occaſions thereof, and by fabulous Traditions p. 221ſent them to places no otherwiſe made memorable than by Dreams and Impoſtures. Much of this you might ſee if you would accompany a Caravan from Cairo to Mecca and Medina, Vid. Purchas Pilg. 3. chap. 5.where you would ſee the zealous Pilgrims with a great many Oriſons and Prayers compaſſing Abrahams houſe; kiſſing a Stone, which (they are told) fell from Heaven, bleſſing themſelves with a relique of the old Veſture of Abrahams Houſe; waſhing themſelves in the Pond, which (as their Tradition goes) the Angel ſhewed to Hagar; ſaluting the Mountain of Pardons; throwing Stones in defiances of the Devil, as (their Legend tells them) Iſmael did; their Prayers on the Mountain of Health; their viſit to the Prophets Tomb at Medina, &c. The like might you obſerve among the Papiſts, in their Pilgrimages to Jeruſalem and the Sepulchre, to the Lady of Loretto's Chappel and other places. By ſuch devices as theſe the unobſervant people are tranſported with a pleaſure, inſomuch that they not only perſwade themſelves they are very devout in theſe Reverences, but they alſo become unalterably fixed to theſe Errours that do ſupport theſe delightful Practices, or as conſequences do iſſue from them.

Sixthly, A more plauſible Argument for Errour (than the Learning and Holineſs of the Perſons that profeſs it) is that of Inſpiration, in which the Devil ſoars a loft, and pretends the higheſt divine warrant for his falſhoods: for God is Truth, and we know that no lye is of the Truth. Now to make Men believe that God by his Holy Spirit doth in any manner dictate ſuch Opinions, or certainly reveal ſuch things for Truths: is one of the higheſt Artifices that he can pretend to, and ſuch a confirmation muſt it be (to thoſe that are ſo perſwaded,) that all diſputes and doubtings muſt neceſſarily be ſilenced.

That the Devil can thus transform himſelf into an Angel of Light, we are aſſured from Scripture, which hath particularly cautioned us againſt this cheat. The Apoſtacy of the later times, 1 Tim. 4. 1. the Apoſtle foretells ſhould be carried on by the prevalency of this pretence, Some ſhall depart from the Faith, giving heed to ſeducing Spirits. That by Spirits there, Doctrines are intended rather than Doctors, Apoſtacy of the latter times pag. 7.is Mr. Medes interpretation: but it will come all to one if we conſider that the word Spirit carryes more in it, than either Doctrine or Doctor; for to call either the one or the other a Spirit would be intollerably harſh, if it were not for this, that that Doctor is hereby ſuppoſed to pretend an infallability from the Spirit of God, or (which is all one) that he received his Doctrine by ſome p. 222immediate Revelation of the Spirit; ſo that by ſeducing Spirits muſt be, Men or Doctrines that ſeduce others to believe them, by the pretence of the Spirit, or Inſpiration: and that text of 1 Joh. 4. 1. doth thus explain it, believe not every Spirit, but try the Spirits whether they are of God; which is as much as if he had ſaid, believe not every Man or Doctrine that ſhall pretend he is ſent of God, and hath his Spirit; and the reaſon there given makes it yet more plain, becauſe many falſe Prophets are gone out into the World: So that theſe Spirits are falſe Prophets, Men that pretend inſpiration. And the warning, believe not every Spirit, tell us, that Satan doth with ſuch a dexterity counterfeit the Spirits Inſpirations, that holy and good Men are in no ſmall hazard to be deceived thereby. Moſt full to this purpoſe is that of 2 Theſſ. 2. 2. That ye be not ſoon ſhaken in Mind, or be troubled, neither by Spirit, nor by Word, nor by Letter as from us, as that the day of Chriſt is at hand; where the ſeveral means of ſeduction are particularly reckoned,Prideaux Orat. X. deſpir. Seductoribus. as diſtinct from the Doctrine and Doctors, and by Spirit can be meant no other than a pretence of Inſpiration or Revelation.

'Tis evident then that Satan by this Artifice, uſeth to put a ſtamp of divine Warrant upon his adulterate Coyn; and if we look into his practice, we ſhall in all ages find him at this work. Among Heathens he frequently gained a repute to his ſuperſtitious Idolatrous worſhip by this device: The Men of greateſt note among them feigned a ſpiritual commerce with the Gods. Empedocles endeavoured to make the people believe that there was a kind of Divinity in him, and affecting to be eſteemed more than a Man, caſt himſelf into the burnings of Mongebel, that they might ſuppoſe him to have been taken up to the Gods. Pythagoras his Fiction of a Journey to Hell was upon the ſame account. Philoſtratus and Cedrenus report no leſs of Apollonius, than that he had familiar converſes with their ſuppoſed Dieties: and the like did they believe of their Magi and Prieſts; inſomuch that ſome cunning Politicians (obſerving how the vulgar were under a deep reverence to ſuch pretences) gave it out that they had received their Laws by divine Inſpirations. Numa Pompilius feigned he received his Inſtitutions from the Nymph Aegeria: Lycurgus from Apollo: Minos the Lawgiver of Candy, baoſted that Jupiter was his Familiar. Mahomet alſo ſpeaks as high this way as any, his Alcoran muſt be no leſs than a Law received from God, and to that end, he pretends a p. 223ſtrange Journey to Heaven, and frequent converſe with the Angel Gabriel.

If we trace Satan in the Errours which he hath raiſed up under the profeſſion of the Scriptures, we may obſerve the ſame method, the Valentinians, Gnoſticks, Montaniſts talked as confidently of the Spirit, as Moſes or the Prophets could do, and a great deal more; for ſome of them blaſphemouſly called themſelves the Paraclete, or Comforter. Among the Monſters which later Ages produced, we ſtill find the ſame ſtrain; one ſaith he is Enoch, another ſtiles himſelf the great Prophet, another hath raptures, and all immediately inſpired. The Papiſts have as much of this cheat among them as any other, and ſome of their learned Defenders avouch their Lumen Propheticum, and Miraculorum Gloria, Propheſies and Miracles, to be the two eyes, or the Sun and Moon of their Church; nay by a ſtrange tranſportment of Folly, (to the forfeiture of the reputation of Learning and Reaſon) they have ſo multiplied Revelations, that we have whole Volumns of them, as the Revelations of their Saint Brigit and others; and by wonderful credulity they have not only advanced apparent dreams and dotages to the honour of Inſpirations or Viſions, but upon this ſandy Foundation they have built a great many of their Doctrines, as Purgatory, Tranſubſtantiation, auricular Confeſſion, &c. By ſuch warrants have they inſtituted Feſtivals, and founded ſeveral Orders; the particulars of theſe things you may ſee more at large in Dr. Stillingfleet and others. And that there might be nothing wanting that might make them ſhameleſly impudent, they are not content to equal their Fooleries with the Scriptures of God, as that the rule of their St. Francis (for I ſhall only inſtance in him, omitting others for brevity ſake) was not compoſed by the Wiſdom of Man, but by God himſelf, and inſpired by the Holy Ghoſt; but they advance their Prophets above the Apoſtles, and above Chriſt himſelf. Their St. Benedict (if you will believe them) was rapt up to the third Heavens, where he ſaw God Face to Face, and heard the choire of Angels; and their St. Francis was a none-ſuch for Miracles and Revelations. Neither may we wonder that Satan ſhould be forward in urging this cheat, when we conſider.

Firſt, What a reverence Men naturally carry to Revelations, and how apt they are to be ſurpriſed with an haſty credulity. An old Prophecy, pretended to be found in a Wall, or taken out of an old Manuſcript (of I know now what uncertain Author,) is uſually p. 224more doted on, than the plain and infallible rules of Scripture: this we may obſerve daily, and Forreiners do much blame the Engliſh for a facile belief of ſuch things, but it is a general fault of mankind, and we find even wiſe Men forward in their perſwaſions upon meaner grounds, than thoſe that gain credit to old Prophecies. For their antiquity and ſtrangeneſs of diſcovery, eſpecially at ſuch times wherein the preſent poſture of Affairs ſeem to favour ſuch predictions with a probadility of ſuch events, are more likely to get credit, than theſe artificial imitations of the Ways and Garbs of the old Prophets, and the cunning Legerdemain of thoſe that pretend to Inſpirations, by ſeeming Extaſies, Raptures, and confident Declarations, &c. nevertheleſs arrant Cheats, have by theſe ways deceived no mean Men.Lib. 2. cap. 45. p. 87. Alvarus acknowledgeth that he honoured a Woman as a Saint, that had Viſions and Raptures, as if really inſpired (and the ſame apprehenſions had the Biſhop and Fryars) who was afterward diſcovered to be a naughty Woman: who ſhall then think it ſtrange that the unobſervant Multitude ſhould be deluded by ſuch an Art?

Secondly, Eſpecially if we conſider that God himſelf took this courſe to ſignify his mind to Men;foreign. his Prophets were divinely inſpired, and the Scriptures were not of any private interpretation: the words that the Pen Men of Scriptures wrote, were not the interpretations of their own private thoughts; for the Prophecy came not in old time by the will of Man, but holy Men of God ſpake as they were moved by the Holy Ghoſt, 2 Pet. 1. 20, 21. Now though the Prophecies of Scripture are ſealed, and no more is to be added to them upon any pretence whatſoever; yet ſeeing there are Promiſes left us, of the giving of the Spirit, of being taught and led by the Spirit; it is an eaſy matter for Satan to beguile Men into an expectation of prophetick inſpirations, and a belief of what is pretended ſo to be: for all Men do not, or will not underſtand, that theſe promiſes of the Spirit, have no intendment of new and extraordinary immediate Revelations, but only of the efficacious applications of what is already revealed in Scripture. This kind of Revelation we acknowledg and teach, which is far enough from Enthuſiaſm, (that is, a pretended Revelation of new Truths) and we have reaſon to aſſert,Whitaker de Author. Script. contra Stapletonum. lib. 1. cap. 10. p. 121. that internal perſwaſions without the external word, are to be avoided as Satan's cozenages. But for all this, when Mens minds are ſet a gadding, if they meet with ſuch as magnify their own Dreams, and call their Fancies, Viſions, the ſuitableneſs of this to their humour, p. 225makes them to reject our interpretations of theſe Promiſes as falſe, and to perſwade themſelves that they are to be underſtood of ſuch Inſpirations as the Prophets of old had; and then they preſently conclude they are to believe them, leſt otherwiſe they ſhould reſiſt the Holy Ghoſt.

Thirdly, But the advantage which the Devil hath to work Deluſion upon by this pretence, is an high motive to him to practiſe upon it. For Inſpirations, Viſions, Voices, Impulſes, Dreams, and Revelations are things wherein wicked Impoſtors may by many ways and artifices play the counterfeits undiſcovered; 'tis eaſy to propheſy falſe Dreams, Jer. 23. 31.Jer 23:31and to ſay, thus ſaith the Lord, when yet they do but lye, and the Lord never ſent them, nor commanded them; nay 'tis eaſy by tricks and illuſions, to put that honour and credit upon their deſigns, which they could not by their bare aſſertions, backed with all their art of ſeeming ſeriouſneſs: the inventions of Men (that have been formerly ſucceſsful in this deceit) being now laid open to our knowledg, may make us more wary in our truſt. Among the Heathens you may find notable ways of deceits of this nature. The Story of Hanno and Pſappho is commonly known, they tamed Birds, and learned them to ſpeak, Hanno and Pſappho are Gods; and then ſet them at liberty, that Men hearing ſuch ſtrange voices in the Woods from Birds, might imagine that theſe Men were declared Gods by ſpecial diſcovery. Mahomets device of making a Dove to come frequently to his Ear, (which he did, by training her up to an uſe of picking Corn out of it,) ſerved him for an evidence (among the vulgar beholders, who knew not the true cauſe of it) of his immediate Inſpiration by the Angel Gabriel, who (as he told them) whiſpered in his ear in the ſhape of a Dove. The like knavery he practiſed for the confirmation of the truth of his Alcoran, by making a Bull (taught before to come at a call or ſign) to come to him, with a Chapiter upon his Horns. Hector Boetius tells us of a like ſtratagem of a King of Scots, who (to animate his fainting Subjects againſt the Picts that had beaten them,) cauſed a Man clothed in the ſhining skin of Fiſhes, and with rotten Wood (which as a Glow-worm in the Night, repreſents a faint Light) to come among them in the dark, and through a Reed or hollow Trunk (that the Voice might not appear to be humane) to incite them to a vigorous onſet: this they took to be an Angel, bringing them this command from Heaven, and accordingly fought and prevailed. Crafty Benedict, (who was afterward p. 226Pope under the name of Boniface the eighth) made ſimple Celeſtine the fifth give over the Popedom, by conveying to him a Voice through a Reed to this purpoſe: Celeſtine, Celeſtine, renounce the Papacy, give it over, if thou wouldſt be ſaved, the burthen is beyond thy Strength, &c. The ſilly Man taking this for a Revelation from Heaven, quitted his Chair and left it for that crafty Fox Benedict. Not very many years ſince, the ſame trick was played in this Country to a Man of Revelations, Paul Hobſon.who called himſelf David in Spirit, when he had wearied his Entertainer with a long ſtay, he quitted himſelf of his Company, (as I was credibly informed) by a Policy which he perceived would well ſuit with the Man's conceitedneſs; for through a Reed in the night time he tells him, that he muſt go into Wales, or ſome ſuch Country, and there preach the Goſpel; the next Morning the Man avouches a Revelation from God to go elſewhere, and ſo departs. Theſe inſtances ſhew you how cunningly a cheating knave may carry on a pretence of Revelation or Viſion. And yet this is not all the advantage which the Devil hath in this matter, though it is an advantage which he ſometime makes uſe of when he is fitted with ſuitable Inſtruments. But he works moſt dangerouſly when he ſo acts upon Men, that they themſelves believe they have Viſions, Raptures and Revelations, for ſome are really perſwaded that it is ſo with them. Neither is it ſtrange, that Men ſhould be deluded into an apprehenſion that they hear and ſee what they do not; in Feavers, Frenzies, and Madneſs, we clearly ſee it to be ſo: and who can convince ſuch Perſons of their miſtakes, when with as high a confidence as may be, they contend that they are not deceived? Shall we think it ſtrange that Satan hath ways of conveying falſe apprehenſions upon Mens minds? no ſurely, do we not ſee that the Senſes may be cheated, and that the Fancies of Men may be corrupted? is it not eaſy for him to convey Voices to the Ear, or ſhapes and repreſentations to the Eye? and in ſuch caſes, what can ordinarily hinder a belief that they hear or ſee ſuch things? but he needs not always work upon the Fancy by the Senſes. If he hath the advantage of a crazy diſtempered Fancy (as commonly he hath in Melancholly Perſons) he can ſo ſtrongly fix his ſuggeſtions upon them, and ſo effectually ſet the Fancy on work to embrace them, that without any appearance of Madneſs, they will perſwade themſelves that they have diſcoveries from God, Impulſes by his Spirit, Scriptures ſet upon their Hearts, and what not? and becauſe they feel the workings of theſe p. 227things within them, it is impoſſible to make them ſo much as ſuſpect that they are deceived. Do but conſider the power of any Fancy in a Melancholick Perſon, and you may eaſily apprehend how Satan works in ſuch deluſions. Melancholy doth ſtrangely pervert the imagination, and will beget in Men wonderful miſapprehenſions, and that ſometimes doth bewitch them into peremptory uncontroulable belief of their Fancy; 'tis a vehement, confident humour, what way ſoever it takes, the imagination thus corrupted hath an enormous ſtrength, ſo that if it fix upon things never ſo abſurd or irrational, 'tis not reducible by the ſtrongeſt reaſons. If ſuch a Man conceits himſelf dead, or that he is transformed to a Wolf or Cat, or that he is made of Glaſs (as many in this Diſtemper have done;) there is no perſwaſion to the contrary, that can take place with him. Now if this humour be taken up with Divine matters (as uſually it doth, for it hath a natural inclination to religious things) it ſtill acts with fierceneſs and confidence, and there are many things often concomitant to ſuch actings, that if it miſconceit Inſpiration or Prophecy, the Parties themſelves are not only bound up under that perſwaſion, but even unwary Spectators are deluded. For ſometime a Melancholy imagination is not wholly corrupt, but only in reſpect of ſome one or two particulars, whilſt in other things it acts regularly, and then neither they nor others (that are unacquainted with ſuch caſes) are ſo apt to ſuſpect that they are miſtaken in theſe things, while they act rationally and ſoberly in other matters. Sometime they have vehement fits of ſurpriſal (for the humour hath its ebbings and flowings) and this gives them occaſion to apprehend that ſometing doth ſupernaturally act or raiſe them, and then when the things they ſpeak, are for the matter of them, of religious concern, and odd notions (for the humour flies high, and bounds not it ſelf with ordinary things,) and withal uttered in Scripture Rhetorick and with fervency and urgency of Spirit, when theſe things concur, there is ſuch an appearance of Inſpiration, that the Parties themſelves and others reſt fully perſwaded that it is ſo.

Seventhly, Pretended and counterfeit Miracles the Devil makes much uſe of, to countenance Errour, and this is alſo one of his ſtrong-holds; for he ſuggeſts that God himſelf bears witneſs by theſe Signs, Wonders, and Miracles to ſuch erroneous Doctrine, as ſeems to be concerned by them.

p. 228That the Devil cannot work a true Miracle hath been diſcourſed before,Miraculum voco, quicquid arduum aut inſolitum, ſupra ſpem aut facultatem mirantis apparet. Aug. de utilitat. cred. contra Manich. cap. 16. but that he can perform many ſtrange things, and ſuch as may beget admiration, none denies; and that by ſuch unwonted actions, he uſually endeavours to juſtify falſe Doctrines, and to ſet them off with the appearance of divine approbation, we are ſufficiently forewarned in the Scriptures. Jannes and Jambres reſiſted Moſes by falſe Miracles. In Deut. 13. 1. God ſpeaks of the Signs and Wonders of falſe Prophets, who would by that means ſeek to ſeduce the People to follow after other Gods. Chriſt alſo in Matth. 24. 24. foretells that falſe Chriſts and falſe Prophets ſhall ariſe, and ſhew great Signs and Wonders, inſomuch that (if it were poſſible) they ſhall deceive the very Elect, and puts a ſpecial note of caution upon it, Behold, I have told you before. And to the ſame purpoſe is that of Paul concerning Antichriſt, 2 Theſ. 2. 9. where he tells us of powerful Signs and Wonders by the working of Satan; who doth all the while only lye and cheat, that he may draw Men to Errour.

If we make enquiry how Satan hath managed this Engine, we ſhall obſerve not only his diligence in uſing it, on all occaſions to countenance all kind of Errours both in Paganiſme and Chriſtianity, but alſo his ſubtile dexterity by cheating Men with Forgeries and Falſhood.

Heatheniſh Idolatry among other helps for its advancement, wanted not this, the Oracles and reſponſes (which were common before the coming of Chriſt) were eſteemed as miraculous confirmations of the truth of the Dieties which they worſhipped; the moveings and ſpeakings of their Statua's were arguments that the operative preſence of ſome celeſtial Numen was affixed to ſuch an Image. In ſome places the ſolemn Sacrifices are never performed without a ſeeming Miracle. As in Nova Zembla where the Prieſts trances, Johnſons relat. in Hacluit. Tom. 1.his running a Sword into his Belly, his making his Head and Shoulder fall off his body into a Kettle of hot Water by the drawing of a Line, and then his reviving again perfect and entire without maime or hurt, are all ſtrange aſtoniſhing things to the beholders. But beſides ſuch things as theſe which are ſtanding conſtant Wonders, we read of ſome that have had as it were a Gift of Miracles, that they might be eminently inſtrumental to promote and honour Paganiſme. All Hiſtories agree that Simon Magus did ſo many ſtrange things at Rome (as the cauſing an Image to walk, turning Stones into Bread, transforming himſelf into p. 229ſeveral Shapes, flying in the Air, &c.) that he was eſteemed a God. Philoſtratus and Cedremus report great things of Apollonius, as that he could deliver Cities from Scorpions, Serpents, Earthquakes, &c. and that many Miracles were wrought by him; this Man Satan raiſed up in an extraordinary manner to revive the Honour of Paganiſme, that it might at leaſt vie with Chriſtianity. And though few ever attained to that height which Apollonius and Simon Magus reached unto, yet have we ſeveral inſtances of great things done now and then, by ſome ſingular Perſons upon a ſpecial occaſion,Cornel. Tacit. Hiſtor. lib. 4. which Satan improved to his advantage. Veſpaſian cured a Lame and Blind Man. Adrianus cured a blind Woman, and which is more, after he was dead by the touch of his Body, a Man of Pannonia who was born Blind received his Sight.Ae…ius ſpartianus in vit. Adrians. Valerius Maximus tells of many ſtrange things, and particularly of a Veſtal Virgin that drew Water into a Sieve. As Livy tells of another (Claudia by name) who with her Girdle drew the Ship to the Shore which carryed the Mother of their Gods,De ſecundo bello Punico. when neither ſtrength of Men nor Oxen could do it.

Errours under profeſſion of Chriſtianity have been ſupported and propagated by the boaſt of Miracles. A clear inſtance for this we have in Popery, that Religion being a perpetual boaſt of Wonders. To let paſs their great Miracle of Tranſubſtantiation (which as one hath lately demonſtrated,Mr. Baxter, full and eaſy ſatisfaction. cap. 4. is a bundle of Miracles, or contradictions rather) becauſe it appears not to the Senſes of any Man, and conſequently is not capable of being an Argument to prove any of their opinions. We have abundance of ſtrange things related by them, as proofs of ſome Doctrines of theirs in particular, as Purgatory, Invocation of Saints, Tranſubſtantiation, &c. and of their profeſſion in the general, Devils caſt out, Blind and Lame cured, Dead raiſed, and what not; it would be endleſs to recite particulars; it would take a long time to tell what their St. Francis hath done, how he fetched Water out of a Rock, how he was homaged by Fowls and Fiſhes, how he made a Fountain in Marchia run Wine, and how far he exceeded Chriſt himſelf in wonderful feats;Nihil fecit Chriſtus quod Fanciſcus non fecit, imò plura fecit quam Chriſtus. Barthol. de piſis lib conformitat. fol. 1149. Chriſt did nothing which St. Francis did not do, nay he did many more things than Chriſt did: Chriſt turned Water into Wine but once but St. Francis did it thrice: Chriſt was once transfigured, but St. Francis twenty times: he and his Brethren raiſed above a thouſand to Life, caſt out more than a thouſand Devils, &c. Their Dominious raiſed three dead Men to Life. Their Zeverius while he was alive did many Miracles, p. 230and after he was dead, his Body lay fifteen Months ſweetly ſmelling, without any taint of corruption. 'Tis irkſome to repeat their Stories; abundance of ſuch ſtuff might be added out of their own Writings: the deſign of all which is to prove, (to thoſe that are ſo Prodigal of their Faith as to believe them) that they only are the true Church, and that by this note (among others) they may be known to be ſo.

But let us turn aſide a little to obſerve Satans cunning in this pretence of Miracles; let things be ſoberly weighed, and we may ſee enough of the cheat.Vel figmenta hominum mendacium, vel portenta fallacium ſpirituum. This great boaſt is (as Auſtin hath it) reſolved into one of theſe two, either the figments of lying Men, or the craft of deceitful Spirits.

As to the firſt of theſe, 'tis evident, that a great many things, that have been taken by the vulgar for mighty Wonders, were nothing but the knaveries of Impoſtors, who in this matter have uſed a threefold cunning.

Firſt, By meer jugling and Forgery in confederacies and private contrivances they have ſet upon the Stage Perſons (before inſtructed to act their parts) or things aforehand prepared, to pretend to be what they were not, that others might ſeem to do what they did not, and all to amaze thoſe that know not the bottom of the matter. Of this nature was Mahomets Dove and Bull, who were privately trained up to that obedience, and familiarity which they uſed to him. The Pagan Prieſts were not altogether to ſeek in this peice of art. Lucian tells us of one Alexander, who nouriſhed and tamed a Serpent, and made the People of Pontus believe that it was the God Aeſculapius; and doubtleſs the Idol Prieſts improved their private artificial contrivances. As of the movings of their Images (as that of Venus made by Daedalus, Ariſt lib. 1. de …ima.which by the means of Quickſilver incloſed, could ſtir it ſelf) their eating and drinking (as in the Story of Bel in the Apochryphal adjections to the Book of Daniel) their reſponſes, and ſeveral other appearances (as of the Paper Head of Adonis or Oſiris) which (as Lucian reports) comes ſwimming down the River every year from Aegypt to Byblos, &c. theſe and ſuch like they improved as evidences of the Power, Knowledg, and reality of their Gods. And though in the prevalency of Idolatry, where there was no conſiderable party to oppoſe, their cheats were not always diſcovered, yet we have no reaſon to imagine that the Prieſts of thoſe days were ſo honeſt, that they were only deceived by the Devils craft, and did not in a villanous deſign purpoſely p. 231indeavour the deluſion of others. If we had no other grounds for a juſt ſuſpition in theſe caſes, the famous inſtances of the abuſe of Paulina at the Temple of Iſis in Rome, in the Reign of the Emperour Tyberius, by the procurement of Mondus, who corrupted the Prieſt of Anubis to ſignify to her the love of their God, and under that coverture gratified the Luſt of Mondus, Antiquitat. Judaei. lib. 18. cap. 14.mentioned by Joſephus. And that of Tyrannus Prieſt of Saturne in Alexandria, who by the like pretence of the love of Saturne, Eccleſ. Hiſt. lib. 11. c. 25.adulterated moſt of the faireſt Dames of the City, mentioned by Ruffinus. Theſe would ſufficiently witneſs that the Prieſts of thoſe times were apt enough to abuſe the people at the rate we have been ſpeaking of. In Popery nothing hath been more ordinary; who knows not the Story of the Holy Maid of Kent, and the Boy of Bilſon? How common is it with them to play tricks with Women troubled with Hyſterical Diſtempers? and to pretend the caſting out of Devils, when they have only to deal with a natural Diſeaſe? Not very many years ſince they practiſed upon a poor young Woman at Durbam, and made great boaſts of their Exorciſms, Reliques, and Holy-water againſt the Devil (with whom they would have all believe ſhe was poſſeſſed) when the event diſcovered, that her Fits were only the Fits of the Mother. I my ſelf (and ſome others in this place) have ſeen thoſe Fits allayed by the Fume of Tobacco blown into her Mouth, to the ſhame and apparent detection of that Artifice. I might mention the Legerdemain of Antonius of Padua, who made his Horſe adore the Hoſt, for the converſion of an Heretick; the finding of the Images of St. Paul and St. Dominick in a Church at Venice with this Inſcription for Paul, By this Man you may come to Chriſt; and this for Dominick, But by this Man you may do it eaſilier: and the Honour put upon Garnet, by his Image on Straw, found at his Execution, (in all probability) by him that made it and threw it down, or by his Confederate: but theſe are enough to ſhew the honeſty of theſe kind of Men.

Secondly, They have alſo a cunning of aſcribing effects to wrong cauſes, and by that means they make thoſe things Wonders that are none. Mahomet called his Fits of Falling-Sickneſs, Extaſies or Trances. Auſtin tells us the Heathens were notable at this: the burning Lamp in the Temple of Venus, De civitat. Dei: lib. 21. c. 6.though only the work of Art, was interpreted to be a conſtant Miracle of that Deity. The Image which (in another Temple) hung in the Air, by ignorant Gazers was accounted a Wonder, when indeed the Loadſtone p. 232in the Roof and Pavement (though unſeen) was the cauſe of it.Purchas Pilg. Aſia. lib. 1. cap. 17. The Sydonians were confirmed in their conſtant annual Lamentations of Adoms, by a mock Miracle of the redneſs of the River Adonis, at one time of the year conſtantly, they take it to be Blood, when it is nothing elſe but the colouring of the Water by the duſt of red Earth or Minium, Heylin Coſmography. pag. 689.which the Winds conſtantly at that time of the year from Mount Libanus do drive into the Water. Neither are the Papiſts out in this point; I will only inſtance in that obſervation of Dr. Jeniſon, Height of Iſraels Idolatry. c. 12.to confirm the Doctrine and Practice of Invocation: they take the advantage of Sovereign Baths and Waters, and where they eſpy any Fountain good againſt the Stone, or other Diſeaſes, preſently there is the Statue or Image of ſome Saint or other erected by it, by whoſe Vertue the Cure and Miracle muſt ſeem to be done; or ſome Chappel is erected to this or that Saint, to whom Prayers before, and thanks after waſhing, muſt be offered.

Thirdly, Where the two former fail, Men that devote themſelves to this kind of Service, imitate their Father the Devil, and fall to plain lying, and deviſed Fables. Idolatry was mainly underpropped by fabulous Stories; and no wonder, when they eſteemed it a pious fraud, to nouriſh Piety towards the Gods, in which caſe (as Polibius ſaith) though their Writers ſpeak Monſters, Hiſt. lib. 16.and write childiſh, abſurd, and impoſſible things, yet are they to be pardoned for their good intent. Among the Papiſts what leſs can be expected, when the ſame principle is entertained among them? Canus, Loc. l. 11. c. 6.and Ludovicus vives mentioned by him, (as alſo ſome few others) do exceedingly blame that blind Piety of coining Lyes for Religion, and feigning Hiſtories for the credit of their opinions; but while they with great freedom and ingenuity do tax the Fables of their own Party, they do plainly acknowledg that they are too much guilty of feigning, inſomuch that not only the Author of the Golden Legend is branded with the Characters of a Brazen Face, and a Leaden Heart, but alſo Gregories Dialogues, and Bedes Hiſtory are blamed by him,Vid. Chamier pauſtra. tom. 5. lib. 2. cap. 15. as containing Narrations of Miracles taken upon truſt from the reports of the vulgar. And indeed the Wonders they talk of, are ſo ſtrange, ſo unlikely, ſo ridiculous, and abſurd ſome of them, that except a Man offer violence to his Reaſon, and wilfully ſhut his Eyes againſt the clear evidences of Suſpition, he cannot think they are any thing elſe than Dreams and Fables, no better then Aeſops; you may meet with ſeveral p. 233Catalogues of them in Proteſtant Writers.Prideaux orat. de impoſt. mendaciis. Romes Tryumphs. Mr. Baxters ſafe Religion. p. 168. As their St. Swithins making whole a Basket of broken Eggs by the ſign of the Croſs. Patricius his making the ſtoln Sheep to bleet in the Thiefs Belly after he had eaten it. Their St. Brigets Bacon which in great Charity ſhe gave to an hungry Dog, was found again in her Kettle; Dionyſius after he was beheaded carryed his Head in his Hand three French Miles. St. Dunſtan took the Devil by the Noſe with his Tongues till he made him roar. Dominicus made him hold the Candle till he burnt his Fingers. St. Lupus impriſoned the Devil in a Pot all Night. A Chappel of the Virgin Mary was tranſlated from Paleſtine to Loretto. A conſecrated Hoſt (being put into a Hive of Bees to cure them of the Murren) was ſo devoutly entertained, that the Bees built a Chappel in the Hive, with Doors, Windows, Steeple and Bells, erected an Altar, and laid the Hoſt upon it, ſung their canonical Houres, and kept their Watches by Night as Monkes uſed to do in their Cloiſters, &c. Who would ever imagine that Men of any ſeriouſneſs could ſatisfy themſelves with ſuch childiſh Fopperies? theſe are the uſual ways by which Men of deſign have raiſed the noiſe of Miracles.

The other part of Satans cunning relates to himſelf and his own actions: Portenta fallacium ſpirituum.when his Agents can go no further in the Trade of Miracle-making, he as a Spirit, doth often make uſe of his Power, Knowledg, and Agility, by which he can indeed do things incredible, and to be wondred at. 'Tis nothing for him by his knowledg of affairs at a diſtance, of the private endeavours, or expreſſed reſolves of Princes, to prognoſticate future events: by his power over the bodies of Men, he can with the help of inclinations and advantages do much to bring a Man into a Trance, or take the opportunity of a Fit of an Apoplexy, and then like a cunning Jugler, pretend (by I know not what, nor whom) to raiſe a Man from death. He knows the ſecret Powers and Vertues of things, and by private applications of them may eaſily ſupply Spirits, remove obſtructions, and ſo cure Lameneſs, Blindneſs, and many other Diſtempers, and then give the honour of the Cure to what Perſon or Occaſion may beſt fit his deſign; ſo that either by the officious Lyes of his Vaſſals, or the exerting of his own Power on ſuitable Objects at fit times, he hath made a great noiſe of Signs and Wonders in the World. And this ſtratagem of his, hath ever been at hand to gain a repute to falſe doctrine. And the rather doth he inſiſt upon this,

p. 234Firſt, Becauſe true Miracles are a Divine Teſtimony to Truth. As Nichodemus argued Joh. 3. 2. No Man could do theſe Miracles that thou doeſt, except God be with him. And there were ſolemn occaſions wherein they were neceſſary; as when God gave publick diſcoveries of his mind before the Scriptures were written; and alſo when he altered the Oeconomy of the Old Teſtament, and ſetled that of the New. In theſe caſes it was neceſſary that God ſhould confirm his Word by Miracles. But now, though theſe ends of Miracles are ceaſed, though God hath ſo ſetled and fixed the rule of our Obedience and Worſhip, that no other Goſpel or Rule is to be expected, and conſequently no need of new Miracles, where the certain account of the Old Miracles are ſufficient atteſtations of old and unalterable Truths; nay though God have expreſly told us, Deut. 13. 1. that no Miracle (though it ſhould come to paſs, and could not be diſcovered to be a Lye) ſhould prevail with us to forſake the eſtabliſhed truths and ways of Scripture, or to entertain any thing contrary to it; yet doth Satan exerciſe herein a proud imitation of the Supream Majeſty, and withal doth ſo dazle the minds of the weaker ſort of Men, (who are more apt to conſider the Wonder, than to ſuſpect the Deſign) that (without due heed given to the cautions which God hath laid before us in that particular) they are ready to interpret them to be Gods witneſs to this or that Doctrine to which they ſeem to be appendant.

Secondly, Becauſe Satan hath a more than ordinary advantage to feign Miracles, he doth more induſtriouſly ſet himſelf to pretend them, and to urge them, for the accompliſhment of his ends. 'Tis an eaſy work to prevail with Men that are wholly devoted to their own Intereſt under the Mask of Religion, to ſay and do any thing that may further their deſign; and the buſineſs of Miracles is ſo imitable by Art, through the ignorance and heedleſneſs of Men, that with a ſmall labour Satan can do it at pleaſure. The ſecret Powers of Nature (ſuch as that of the Loadſtone) by a dexterous application brought into act, in a fitly contrived Subject, will ſeem Miraculous to thoſe that ſee not the ſecret ſprings of thoſe actions. There have been artificial contrivances of Motions, which had they been diſguiſed under a religious form, and directed to ſuch an end, might have paſſed for greater Miracles than many which we have mentioned. Such was the Dove of Architas which did fly in the Air,Heylin Coſmography. pag. 399 as if it had been a living Creature. Such was the Flie of Regiomontanus, and the Eagle preſented to the p. 235Emperour Maximilan, which in the compaſs of their little Bodies, contained ſo many Springs and Wheels as were ſufficient to give them Motion, and to direct their courſes as if they had been animated. Albertus Magnus his Artificial Man, and the Silver Gally, and Tritons made by a Goldſmith at Paris, were rare peices of Art, their Motions ſo certain and ſteady, that they ſeemed to have Life and Underſtanding. If Art can do all this, how much more may we ſuppoſe can Satan do? how eaſily can he make Apparitions, preſent ſtrange Sights to the Eye, and Voices to the Ear? and by putting out his Power do a thouſand things aſtoniſhing and wonderful?

Eightly, Sometime Satan pleads for Errour, from the eaſe, peace, or other advantages which Men pretend they have received, ſince they engaged in ſuch a way, or received ſuch a perſwaſion. This is an Argument from the effect, and frequently uſed to confirm the Minds of Men in their Opinions. Hence they ſatisfy themſelves with theſe reaſonings: I was before always under fears and uncertainties, I never was at peace or reſt in my Mind, I tryed ſeveral courſes, followed ſeveral Parties, but I never had ſatisfaction or comfort till now, and by this I know that I am in a right way. Others argue after the ſame manner from their abundance and outward proſperity: I met with nothing but croſſes and loſſes before, but now God hath bleſſed me with an increaſe of Subſtance, proſpered my Trade and Ʋndertakings, &c. Theſe, though apparently weak and deceitful Grounds, are reputed ſtrong and concluſive, to thoſe that are firſt reſolved upon an Errour. For Men are ſo willing to juſtify themſelves in what they have undertaken, that they greedily catch at any thing that hath the leaſt appearance of probability to anſwer their ends.

This plea of ſatisfaction is commonly from one of theſe two things.

Firſt, From inward Peace, and contentment of Mind. Satan knows that Peace is the thing to which a Man ſacrificeth all his labours and travel; this he ſeeks, (though often in a wrong way, and by wrong means:) he knows alſo that true Peace is only the Daughter of Truth, (the ways whereof are pleaſantneſs, and the Paths whereof are Peace;) neither is he ignorant of the delights which a Man hath, by enjoying himſelf in the ſweet repoſe of a contented Mind, that he may charm the Hearts of the erroneous into a confidence and aſſurance that they have taken a right courſe, p. 236he doth all he can to further a falſe peace in them, and to this purpoſe he commonly uſeth this method:

Firſt, He doth all he can to unſettle them from the Foundation of Truth upon which they were bottomed; he labours to render things ſuſpitious, doubtful or uncertain: this ſome have noted from 2 Theſ. chap. 2. ver. 2. where Satans firſt attempts are to ſhake their Minds, Sclater in loc. foreign for foreign.not only by diſquiet, (of which we are next to ſpeak) but by alteration of their judgment, (for Mind is ſometimes taken for Sentence, Opinion, Judgment, as 1 Cor. 2. 16. we have the Mind of Chriſt, and 1 Cor. 1. 10. in the ſame Mind, and in the ſame Judgment.

Secondly, His ſecond approach is to raiſe a ſtorm of reſtleſs diſquiet upon that uncertainty; and in order to his intended deſign he uſually fills them with the utmoſt anxiety of Mind, and makes their Thoughts (like a tempeſtuous Sea) daſh one againſt another. foreign.This peice of his Art is noted in the forecited place, that ye be not ſhaken in mind or troubled; the word ſignifies a great perplexity. And this is an uſual method which the falſe Teachers among the Galatians practiſed, they firſt troubled them, and then endeavoured by the advantage of that trouble to pervert the Goſpel of Chriſt.Gal. 1. 7. & 5. 12.Gal 1:7Gal 5:12 To effect both theſe, he doth amuſe them with all the objections that can be raiſed. If he can ſay any thing of the Antiquity of the Errour, the Number, Wiſdom, Learning or Authority of thoſe that embrace it, they are ſure to hear of theſe things to the full; the danger of continuing as they were, and the happineſs of the new Doctrine, are repreſented with all aggravating circumſtances; and theſe ſo often, that their thoughts have no reſt: and if this reſtleſneſs does wound or weaken them, he purſues with an high hand. Theſe ways of diſturbing the unſettled mind, are hinted to us in the aforeſaid place, Spirit, Word, Letter, any thing that carries a ſeeming Authority to unſettle, or power to amaze and diſtreſs. And we may here further note, that where the minds of Men are diſcompoſed with other fears or diſquiets, Satan is ready to improve them to this uſe, ſo that commonly when the Word of God begins to work at firſt upon the conſciences of Men, to awaken them to the conſideration of their Sin and Danger, the Adverſary is then very buſy with them to inveagle them into ſome Errour or other.

Thirdly, Having throughly prepared the mind with reſtleſs fears, he then advanceth forward with the proffers of peace and comfort in p. 237the way of Errour which he propoſeth; and in this caſe Errour will boaſt much, Come to me, and ye ſhall find reſt for your ſouls. How grateful and welcome the confident proffers of eaſe and ſatisfaction are to a toſſed and diſquieted mind any Man will eaſily imagine? 'Tis uſually thus, Men that are tired out, will eaſily embrace any thing for eaſe. A Man in this caſe may be wrought upon like Wax to receive any Impreſſion; he will faſten on any thing true or falſe that doth but promiſe comfort.

Fourthly, The compleatment of his method is to pleaſe the Man in the fruition of the peace promiſed: and this he labours to do, not only to fix the Man in his deluſion, but to make that Man brag of eaſe to be a ſnare to others. And 'tis eaſy for the Devil to do this: for, Firſt, The novelty of a new Opinion doth naturally pleaſe, eſpecially if it give any ſeeming commendation for diſcovery or ſingularity. We ſee Men are fond of their own Inventions, and delighted to be lifted up above others. Secondly, Satan can eaſily allay the ſtorm which he himſelf raiſed: he gives over to moleſt with anxious thoughts, on the contrary he ſuggeſts thoughts of ſatisfaction. Thirdly, And whatever he can do in a natural way to raiſe up our paſſions of joy and delight, he will be ſure to do it now, to raviſhment and exceſs if he can; and then he not only makes theſe Men ſure, (for what argument can ſtand before ſuch a confidence?) but hath an active inſtrument for the allurement of ſuch as cannot diſcover theſe methods.

Secondly, Outward proſperity is the other common plea for Errour. Though ſucceſſes, plenty and abundance of worldly comforts, argue of themſelves neither love nor hatred, truth nor falſhood, becauſe the wiſe Providence of God, for holy ends and reaſons (often undiſcerned by us) permits often the Tabernacles of Robbers to proſper, and permits thoſe that deal treacherouſly with the Truths of God, to be planted, to take root, to grow, yea, to bring forth Fruit; nevertheleſs if in a way of Errour they meet with outward Bleſſings, they are apt to a ſcribe all to their Errours, and to ſay as Iſrael, Hoſ. 2. 5. I will go after my Lovers that gave me my Bread and my Water, my Wool and my Flax, mine Oyl and my Drink, without any ſerious conſideration of God's common Bounty, which upon far other accounts, gives them Corn, and Wine, and Oyl, and multiplies their Silver and Gold, which they prepared for Baal, ver. 8. I ſhall not need to add any thing further for the proof and explanation of this, than what we have in Jer. 44. 17. where the p. 238Jews expreſly advance their Idolatrous Worſhip as the right way, and confirm themſelves even to obſtinacy in the purſuit of it, upon this reaſon; We will certainly do whatſoever thing goeth out of our own Mouth, to burn Incenſe to the Queen of Heaven—for then had we plenty of Victuals, and were well, and ſaw no evil: but ſince we left off to burn Incenſe to the Queen of Heaven, and to pour out our drink-offerings unto her, we have wanted all things, and have been conſumed by the Sword, and by the Famine.

Ninthly, Inſtead of better arguments, Satan uſually makes Lyes his refuge: and theſe reſpect either the Truth which he would cry down, or the Errour which he would ſet up.

Thoſe Lyes that are managed againſt Truth, are of two ſorts; miſtakes and miſrepreſentations of its Doctrines, or Calumnies againſt the Perſons and Actions of thoſe that take part with it.

Thoſe Lyes that are proper to beſpatter a Truth withal, are ſuch as tend to render it unlovely, inconvenient, or dangerous. Satan hath never been awanting to raiſe up miſts and fogs to eclipſe the ſhining beauty of Truth. Sometime he perſwades Men that it is a novelty, and contrary to the tradition of the Fathers: and then if an Errour had been once upon the ſtage before, and had again been hiſſed out of the World, when it peeps out again into the World, its former impudency is made an argument for its antiquity, and Truth is decryed as novel. Or, if it be but an Errour of yeſterday, and hath only obtained an Age or two, then the Ghoſts of our forefathers are conjured up as witneſſes, and the plea runs currant, What is become of your Fathers? or, are you wiſer than your Fathers? are they all Damned? Theſe were inſiſted on by the Heathens: the Gods of the Country, and the Worſhip of their Fathers, they thought ſhould not be forſaken for Chriſtianity, which they judged was but a novelty in compariſon of Paganiſme. Of the ſame extract is that old ſong of the Papiſts, Where was your Religion before Luther? And to this purpoſe they talk of the ſucceſſion of their Biſhops and Popes. And other Errours grow a little pert and confident, if they can but find a pattern or ſample for themſelves among the old Hereſies. Sometimes he endeavours to bring Truth into ſuſpition, by rendering it a dangerous encroachment upon the rights and priviledges of Men, as if it would turn all upſide down, and introduce Factions and Confuſions. This clamour was raiſed againſt the Goſpel, that it would ſubvert the Doctrine of Moſes and p. 239the Law. Sometimes he cloaths the opinions of Truth with an ugly dreſs, and miſrepreſents it to the World, as guilty of ſtrange inferences and abſurdities, which only ariſe from a wrong ſtating of the queſtions: and where it doth really differ from Errour, he endeavours to widen the differences to an inconvenient diſtance, ſo that if it go a Mile from Errour, Satan will have it to go two; if Truth teach Juſtification by Faith, Errour repreſents it as denying all care of Holineſs and good Works; if Truth ſay, bare moral Vertues are not ſufficient without Grace, Errour preſently accuſeth it, as denying any neceſſary uſe of Morality, or affirming that moral Vertues are obſtructions and hinderances to Salvation. It were eaſie to note abundance of ſuch Inſtances.

As for calumnies againſt the Perſons and Actions of thoſe that are Aſſertors of Truth, 'tis well known for an old thread-bare deſign, by which Satan hath gained not a little. Machiavil borrowed the policy from him, and formed it into a Maxime, for he found by experience that where ſtrong Slanders had ſet in their Teeth, though never ſo unjuſtly, the Wounds were never throughly healed: for ſome that heard the report of the Slander, never heard the Vindication, and thoſe that did, were not always ſo unprejudiced as to free themſelves from all ſuſpition, but ſtill ſomething remained uſually upon their Spirits for ever after; and that, like a ſecret venome, poyſons all that could be ſaid or done by the Perſons, that (wrongfully) fell under their prejudice, and did not a little derogate from the authority and power of the Truths which they delivered.

The Friends of Truth have always to their coſt found it ſo. Chriſt himſelf eſcaped not the lyes and cenſures of Men when he did the greateſt Miracles; they raiſed this calumny againſt him, That he caſt out Devils by Beelzebub the Prince of Devils: Joh. 8. 48.John 8:48when he ſhewed the moſt compaſſionate condeſcentions, they called him a Man gluttonous, a Wine-bibber, a friend of Publicans and Sinners; and at laſt upon a miſinterpretation of his ſpeeches, (I will deſtroy this Temple, and in three days I will build it up, Mat. 26. 61.) they arraigned and condemned him for Blaſphemy: and his Servants have (according to what he foretold) drunk of the ſame Cup; the more eminent in ſervice, the greater draught. Paul, a choſen veſſel, met with much of this unjuſt dealing; he was accuſed Act. 21. 28. as ſpeaking againſt the People, the Law, and the Temple; and, Chap. 24. 5. called a peſtilent Fellow, a mover of Sedition, p. 240a prophaner of the Temple. Neither can we wonder at this, that the greateſt Innocency, or higheſt degree of Holineſs, is no Armour of proof againſt the ſharp Arrows of a lying Tongue: When we read this as one of Satan's great Characters, that he is the Accuſer of the Brethren, and that his Agents are ſo perfectly inſtructed in this Art, that they are alſo branded with the ſame mark of falſe Accuſers, Jude 10. 'Tis well known how the Primitive Chriſtians were uſed, they were accounted the filth and off-ſcouring of all things; there could be nothing that could render them odious or ridiculous but they were aſperſed with it, as that they ſacrificed Infants, worſhipped the Sun, and uſed promiſcuous Ʋncleanneſs; nay, what ever Plague or diſaſter befel their Neighbours, they were ſure to carry the blame. And we might trace this Stragem down to our own days. Luther in his time was the common Butt for all the poyſoned Arrows of the Papiſts calumny; which ſo exceeded all bounds of Sobriety and Prudence, that they deviſed a Romance of his Death, how he was choaked of the Devil; that before he died, he deſired his Corps might be carried into the Church, and adored with divine Worſhip; and that after his Death the exceſſive ſtench of his Carcaſe forced all his Friends to forſake him. All this and more to this purpoſe they publiſhed while he was alive, whoſe Slanders (worthy only of laughter) he refuted by his own Pen. The like fury they expreſſed againſt Calvin, by their Bolſecus, whom they ſet on work to fill a Book with impudent lyes againſt him: Neither did Beza, Junius, or any other of note eſcape without ſome ſlander or other. How unjuſtly the Arrians of old accuſed Athanaſius of Uncleanneſs, and of bereaving Arſenius of his Arm,Theod. Hiſt. lib. cap. 30. is ſufficiently known in Hiſtory.

But the Devils malice doth not always run in the dirty channel of odious Calumnies, he hath ſometimes a more cleanly conveyance for his Lyes againſt holy Men. In proſecution of the ſame deſign, 'tis a fair colour for Errour, if he can abuſe the name and credit of renowned Champions of Truth, by fathering an Errour upon them which they never owned. By this means he doth not only grace a falſe Doctrine with the authority of an eminent Perſon, whoſe eſtimation might be a ſnare to ſome well-meaning Perſons, but weakens the Truth, by bringing a faithful Aſſertor of it into ſuſpition of holding (at leaſt in ſome points) dangerous Opinions; by which many are affrighted from entertaining any thing p. 241that they write or preach: For, though they may be confeſſedly ſound in the moſt weighty Doctrines, yet if it be once buzz'd abroad that they are in any thing unſound, this dead Fly ſpoils all the precious Ointment: and the matter were yet the leſs, if there were any juſt cauſe for ſuch a prejudice; but ſuch is Satans Art, that if a Man explains the ſame Truth but in different words and forms of ſpeech, than thoſe that others have been uſed unto; or if he caſts it into a more convenient Mould, that (by laying aſide doubtful or flexible expreſſions) it may be more ſafely guarded from the exceptions of the Adverſaries, eſpecially if he carefully chuſe his path betwixt the extreams on either hand; this is enough for Satan to catch at, and preſently he beſtows upon him the names of the very Errours which he moſt ſtrenuouſly oppoſeth; nay, ſometimes if he mention any thing above the reach or acquaintance of thoſe that hear him, 'tis well if he eſcapes the charge of Hereſie, and that he meets not with the lot of Virgilius Biſhop of Saltzbury, Vid. Harvaei Praefat. in Sang. Circulo. & Heylin Coſmogr. p. 399.who was judged no leſs than heretical, for venting his opinion concerning the Antipodes. I know Men do ſuch things in their zeal, but while they do ſo, they are concerned to conſider how Satan doth abuſe their good meaning to the diſſervice of Truth.

As Satan's deſign in beſpattering the Actions and Doctrines of good Men, is to bring the Truth they profeſs into a ſuſpition of falſhood, and to advance the contrary Errours to the place and credit of Truth; ſo doth he uſe a skill proportionable to his deſign. And though he be ſo impudent that he will not bluſh at the contrivance of the moſt groſs and malicious lye, yet withall he is ſo cunning, that he ſtudiouſly endeavours ſome probable riſe for his ſlanders, and commonly he takes this courſe:

Firſt, He doth all he can to corrupt the Profeſſors of Truth; if Riches or Honours will tempt them to be Proud, High-minded, Contentions, or Extravagant, he plyes them with theſe Weapons; if the pleaſures of the Fleſh and World be more likely to beſot them, or to make them ſenſual, earthly or looſe, he inceſſantly lays thoſe Baits before them; if Fears and Perſecutions can affright them out of duty; if Injuries and Provocations may prejudice them into a forward or wayward temper, he will certainly urge them by ſuch occaſions, and when he hath prevailed in any meaſure, he is ſure to aggravate every circumſtance to its utmoſt height, and upon that advantage to make additions of a great many things beyond what they can be juſtly accuſed of. This old p. 242device Paul, in Rom. 2. 24. takes notice of concerning the Jews, whoſe breach of the Law ſo diſhonoured God, that the Name of God was blaſphemed among the Gentiles through them. The Jews lived wickedly, and their wicked lives was a currant argument among the Gentiles to confirm them in Paganiſm; for they judged the Law of God could not approve it ſelf to be better than their own, when the Profeſſors of it were ſo naught. To prevent this miſchief,1 Tim. 6. 1.1 Tim 6:1 we are ſeriouſly warned to be carefully ſtrict in all our ſtations,Tit. 2. 5.Titus 2:5 that the Name of God and his Doctrine be not blaſphemed.

Secondly, Whatever miſcarriages any Profeſſor of Truth is guilty of, Satan takes care that it be preſently charged upon all the Profeſſion. If any one offend, it is matter of publick blame; much more if any Company or Party ſhall run into extravagancies, or do actions ſtrange and unjuſtifyable, thoſe that agree with them in the general name of their Profeſſion (though they differ as far from their wild Opinions and Practices as their enemies do) ſhall ſtill be upbraided with their Follies. We ſee this practiſed daily by differing Parties, according to what was foretold, in 2 Pet. 2. 2. Falſe Prophets ſeduce a great number of Chriſtians to follow their pernicious ways, and by reaſon of their wild ungodly behaviour, the whole way of Truth was evil ſpoken of.

Thirdly, The leaſt ſlip or infirmity of the Children of Truth the Devil is ready to bring upon the Stage; and they that will not charge themſelves as offenders for very great evils, will yet object to the diſparagement of Truth the ſmalleſt miſtakes of others; a mote in the eye of the lovers of Truth ſhall be eſpyed, when a beam in the eye of falſhood ſhall paſs for nothing.

Fourthly, Slanderous Aſperſions are ſometimes raiſed from a ſimple miſtake of Actions, and their grounds or manner of performance, and ſometimes from a malicious Miſrepreſentation. The Devil ſeldom acts from a ſimple miſtake, but he will either ſuborn the paſſionate Oppoſers to a wilful perverting of the true management of things, or will by a falſe account of things take the advantage of their prejudice, to make Men believe that ſuch things have been ſaid or done, which indeed never were. The Chriſtians in the Primitive times were reported to be bloody Men, and that they did kill Men in Sacrifice, and did eat their Fleſh and drink their Blood; and this was only occaſioned by their Doctrine and uſe of the Sacrament of the Body and Blood of Chriſt. They were accuſed for promiſcuous uncleanneſs with one another, p. 243and this only becauſe they taught that there was no diſtinction of Male and Female in reſpect of Juſtication, and that they were all Brethren and Siſters in Chriſt.Apolog. cap. 7, 8, 9, 39. This account Tertullian gives of the Calumnies of thoſe times, and others have noted the like occaſions of other abuſes of them. They were reported to worſhip the Sun, becauſe they in times of perſecution were forced to meet early in the Fields, and were often ſeen undiſperſed at Sunriſing. They were reported to worſhip Bacchus and Ceres, becauſe of the Elements of Bread and Wine in the Lords Supper. If they met in private places, and in the night, it was enough to occaſion ſurmiſes of Conſpiracy and Rebellion: ſo ready is Satan to take occaſion where none is given.

Fifthly, But if none of theſe are at hand, then a downright Lye muſt do the turn, according to that of Jer. 18. 18. Come and let us deviſe devices againſt Jeremiah: and when once the lye is coyned, Satan hath officious Inſtruments to ſpread it; Jer. 20. 10. Report, ſay they, and we will report it.

Theſe were the Lyes raiſed againſt Truth; but beſides this endeavour, he uſeth the ſame Art of lying to inhance the credit of Errour. Lying Inſpirations, Lying Signs and Wonders we have ſpoken of, I ſhall only mention another ſort of Lying, which is that of Forgery, an Art which Errour hath commonly made uſe of. Sometimes Books and Writings erroneous have been made to carry the names of Men that never knew or ſaw them. The Apoſtles themſelves eſcaped not theſe abuſes; you read of the counterfeit Goſpels of Thomas and Bartholomew, the Acts of Peter and Andrew, the Apoſtolical Conſtitutions, and a great many more. Later Writers have by the like hard uſage been forced to father the Brats of other Mens Brians.Coci cenſura Patrum. Dr. James de corrupt. Scrip. concilior. Prideaux de Pſeudo. Epigraphis. I might be large in theſe, but they that pleaſe may ſee more of this in Authors, that have of purpoſe diſcovered the frauds of ſpurious, ſuppoſitious Books; the deſign is obvious; Errour would by this means adorn it ſelf with the excellent names of Men of renown, that ſo it might paſs for good Doctrine with the unwary.