Satans Temptations in Three Parts, Part 2 · Chapter 4
CHAP. IV. Of Satan's ſecond way of improving his Advantages, which is by working upon the Underſtanding indirectly by the Affections. This he doth (1.) By a ſilent inſenſible introduction of Errour. His method herein. (2.) By entangling the Affections with the external garb of Errour, a gorgeous dreſs, or affected plainneſs. (3.) By fabulous imitations of Truth. The deſign thereof. (4.) By accommodating Truth to a complyance with Parties that differ from it. Various inſtances hereof. (5.) By driving to a contray extream. (6.) By bribing the Affections with Rewards, or forcing them by Fears. (7.) By engaging Pride and Anger. (8.) By adorning Errour with the Ornaments of Truth.
THe uſual Arguments by which Satan doth directly blind the Underſtanding to a perſwaſion to accept Darkneſs for Light, we have now conſidered. It remains that ſome account be given of the ſecond way of prevailing upon the Underſtanding, and that is by ſwaying it through the power and prevalency of the Affections. In order to this he hath many Devices, the principal whereof are theſe:
Firſt, By ſilent and inſenſible procedure he labours to introduce Errours; and leſt Men ſhould ſtartle at a ſudden and full preſentment of the whole, he thinks it policy to inſinuate into the Affections, by offering it in parcels. Thus he prevents wonderment and ſurpriſal, (leſt Men ſhould boggle and turn away,) and doth by degrees familiarize them to that, which at firſt would have been rejected with abhorrency. We read in the Parable of the Tares, that the envious Man which ſowed them (who was Satan) took his opportunity while Men ſlept, and then went away in the dark; inſomuch that the diſcovery was not made at the ſowing, but at their coming up. In purſuance of this policy, we find the principal Inſtruments of Satan have followed the footſteps of their Maſter; they creep in unawares, Jude 4. they privily bring in damnable Hereſies, 2 Pet. 2. 1. and as if they were guilty of ſome modeſt ſhamefaſtneſs, they creep into houſes, 2 Tim. 3. 6. The ſteps by which the Devil creeps into the boſoms of Men to plant Errour in the Heart, are theſe:
Firſt, He endeavours to gain the Heart by the ingenious ſweet and delightful ſociety of thoſe that are corrupted already. Errour hath a peculiar Art to woo the good-will before it diſcloſe it ſelf; it firſt ſteals the Ear and Affections to the Perſon, and thence inſenſibly derives it to the Opinion. Truth is Maſculine, and perſwades by teaching, but Errour doth often teach by perſwading. 'Tis very difficult to affect the Perſon, and not to beſtow upon the Errour better thoughts than it deſerves. Thoſe therefore that are cunning in the Art of Seduction, make extraordinary pretences of affectionate kindneſs, and (as the Apoſtle noted concerning the Seducers of his time, Gal. 4. 17.) they zealouſly affect (thoſe whom they would delude) but not well: Their Art doth alſo teach them not to be over-haſty in propounding their Opinions, nor ſo much as to touch upon them till they perceive they have gained a firm perſwaſion of their aimity, and of the reality of thoſe kindneſſes which they have made ſhew of: but when they have once gained this point of advantage, they take opportunity more freely to propound and preſs their Doctrines. Thus are Men at laſt beguiled with enticing words.
'Tis alſo part of the ſame Deſign, that Satan ſometimes makes uſe of Women Seducers: For, (1.) They are more apt to be deluded themſelves; ſilly Women are ſoon led captive. (2.) Being deceived, they are moſt earneſtly forward in the heat of zeal to propagate their Opinions. (3.) And by the advantage of their Nature they are moſt engaging, their affectionate Perſwaſions uſually have a peculiar prevalency. The daughters of Moab (through Balaam's counſel) were made choice of, as the fitteſt Inſtruments to ſeduce Iſrael to Idolatry. Solomon, though a wiſe Man, was prevailed with by the importunity of his Wives, againſt his former practice and knowledg, to favour falſe Worſhip. The Woman Jezabel, Rev. 2. 20. was Satan's under-Agent, to teach and ſeduce God's Servants to commit Fornication, and to eat things ſacrificed to Idols. (4.) Beſides, they have a greater influence upon their Children, to leaven them with their own Opinions.
Secondly, Satan alſo obſerves a gradual motion in fixing any particular Errour. If he attempt it immediately without an external Agent, he firſt puts Men upon the reading or conſideration of ſome dark Paſſages that ſeem to look favourably upon his deſign; then he ſtarts the Notion or Objection; then begets a ſcruple or queſtioning: Having once proceeded thus far, he follows his Deſign with probable Reaſons, till he have formed it into an Opinion: When 'tis come to this, a little more begets a perſwaſion, that perſwaſion he ripens into a reſoluteneſs and obſtinacy, and then at laſt fires it with zeal for the deluding of others. Having thus laid the foundation by one Errour, he next endeavours to multiply it, and then brings in the Inferences that unavoidably follow: for as one Wedg makes way for another, ſo from one Falſhood, another will eaſily force it ſelf, and from two or three, who knows how many? And though the conſequences are uſually more abſurd than the principles, yet are they with a ſmall labour brought into favour, where the principles are firſt confidently believed; ſo that thoſe Errours, which becauſe of their ugly look, Satan durſt not at firſt propound, leſt he ſhould ſcare Men off from their reception, he can now with an undaunted boldneſs recommend. It cannot be imagined that ever Men would at firſt have entertained Opinions of contempt of Ordinances and Libertiniſm, and therefore we may obſerve they uſually come in the rear of other Opinions, which by a long tract of Art prepare their way.
Yet may we note, that though Satan uſually is forced to wait the leaſure of ſome Mens timerouſneſs and baſhfulneſs, and therefore cannot ripen Errour to an haſty birth as he deſires, (hence is it, that one Man often doth no more for his time, but only brew it, or it may be makes only the rude draught of it, and another vents and adorns it: for ſo it was betwixt Laelius and Fauſtus Socinus, betwixt David George and his Succeſſors:) And though he be ſo confined to the firſt principles of Errour, which he hath inſtilled, that he cannot at preſent enlarge them beyond their own juſt conſequences; yet there are ſome choice principles of his, which if he can but faſten upon the Mind, they preſently open the gap to all kind of Errours imaginable; they are like the firing a Train of Gunpowder, which in a Moment blows up the whole Fabrick of Truth: ſuch are the deluſions of Enthuſiaſm, Inſpirations and Prophetick Raptures; let theſe be once fixed, and then there is nothing ſo Inhumane, Irreligious, Mad, or Ridiculous, but Satan can with eaſe perſwade Men to it, and alſo under the higheſt pretences of Religion and Certainty; the experience of all Ages, hath made any further proof of this altogether needleſs.
This is his way when he acts alone. But if he uſe Inſtruments, though he is alſo gradual in his procedure, yet 'tis in a different method: for there he ſometimes proceeds from the abuſe of ſomething innocent and lawful (by the help of a long tract of time) to introduce the groſſeſt Falſhood. Thus may we conceive he brought Idolatry to its height: firſt Men admired the wiſdom or famous acts of their Progenitors, or Benefactors; next, they erected Pillars, or Images of ſuch Perſons, to perpetuate the Names, Honour and Memory of them and their Actions. Another Age being at a greater diſtance from the things done, and conſequently greater Strangers to the true ends and reaſons of ſuch practices, which being (as it uſually falls out in ſuch caſes) abuſed by falſe reports or miſrepreſentations of things, (for Time covers things of this nature with ſo thick a Miſt, that 'tis difficult to diſcover the true Metal of an original Conſtitution) they in a devout ignorance gave the Images a greater reſpect than was at firſt intended; then did they ſlide into a conceit they were not of the ordinary rank of Mortals, or at leaſt they were exalted to a condition which ordinary Mortals were not capable of; thus they ſuppoſed them Deities, and gave them worſhip of Prayers and Sacrifices: hence they went further, and multiplied Gods, and that of ſeveral ſorts, according to the natures of things that were good or hurtful to them; and then at laſt conſulting how mean their offerings were, and how unlikely to pleaſe their Godſhips, they concluded Humane ſacrifices moſt ſutable, eſpecially to expiate greater provocations, and in times of great calamity.
The burthenſom heap of ceremonious Superſtitions in Popery was the work of ſeveral Ages, they were not brought in all at once. One in a devotional heat fancied ſuch a Ceremony as a fit teſtimony of Zeal, or a proper incitement of his Affections; Another deviſeth a ſecond, and ſo all along; as the minds of Men were beſt pleaſed with their own inventions, and had ſo much credit or authority to recommend them to others, they encreaſed the ſum by new additions, till at laſt they are become a burthen not to be born; and ſtill as they receeded from the primitive purity, and became more careleſs and corrupt in their lives, (for from good Biſhops they declined to but tollerable Arch-Biſhops, Matth. Prideaux Introduct. to Hiſtory.till at laſt they are become incurable Babylonians,) ſo they departed gradually from the ſimplicity of the Goſpel, and abounded in contrivances of Ceremonies.
Thirdly, In corrupting eſtabliſhed Truths. Satan's proceedings are not by ſudden and obſervable leaps, but by lingring and ſlow motions; as Flowers and Plants grow inſenſibly, and as Men gradually wax old and feeble. Violent and haſty alterations he knows would beget Obſervation, Diſlike, and Oppoſition; neither will he make ſuch attempts, but where he is ſure of a ſtrong prevalent Party, which by force and power is able to carry all before it: In this caſe he is willing to enforce Errour by Fire and Sword. Thus he propagated Mahumetiſm at firſt, and ſtill continueth to do ſo by the conquering Arms of the Turks; but where he hath not this advantage, he betakes himſelf to another courſe, and ſtudieth to do his work ſo that he may not be obſerved. The poſſibility of ſuch a change, with the manner of effecting it, we may obſerve in many Churches, that have declined from the Doctrine which they at firſt received, but moſt of all in the Church at Rome, which at firſt was a pure Church, as the Apoſtle teſtifieth, but now ſo changed from the Truths upon which they were bottomed in their firſt Conſtitution, as if ſhe had not been the ſame Church. They boaſt indeed that as they were at firſt, ſo they are now; but nothing is more evident than the contrary: and the poſſibility of their inſenſible corruption is as demonſtrable as the alteration of Doctrine in any other Church. The manifold ways that Satan takes in this matter in the abuſe of Scripture, by raiſing perverſe Interpretations, and unnatural Inferences, and the advantages of a long ſucceſſion in Authority; of the negligence and ignorance of the common People; of the crafty ſubtilty of the Teachers, eſpecially when Religion began to be abuſed to ſecular Intereſt,Stratagem Satanae. lib. 4. is deſcribed by Acontius and others. If we ſhould ſingle out any of their noted Errours, and follow up the Hiſtory of it to its firſt original, we ſhall find, that whatever ſtrong current it hath now gotten, it was very ſmall and inconſiderable in the Fountain. The Invocation of Saints, though it be now an eſtabliſhed Article among them, yet its firſt riſe was from the unwary Proſopopoea's of of the Ancients, and the liberty of their Oratorical declamatory ſtile; theſe gave occaſion to ſome private Opinions, theſe Opinions to ſome private devotional liberty in Practice, and from private Opinions and Practices, at laſt it obtained ſo ſtrong a Party, that it procured a publick Injunction. The like method was uſed for the Doctrine of Tranſubſtantiation, whoſe beginning was from the abuſe of ſuch Sentences as this in ancient Writers, That after Conſecration it was no more Bread and Wine, but the Body and Blood of Chriſt; by which expreſſion the Authors intended no more than this, that the Bread and Wine in the Sacrament were relatively altered, and were more than ordinary Bread and Wine, becauſe they were repreſentatives of the Body and Blood of Chriſt: however, this gave them courage to interprect literally and ſtrictly theſe words of Chriſt, This is my Body: and thus by degrees from the Opinion of a few it became the judgment of many, and from the toleration of a private Opinion of ſome Doctors and unimpoſed, it obtained at laſt a Canon to make it Authentick, Publick Doctrine.
Fourthly, This inſenſible proceeding is in nothing more evident than in the power of Cuſtom and Education; Cuſtom doth by degrees take off the ſtartling of Conſcience: and thoſe Opinions or Practices which at firſt look affright it, are by a little familiarity made more ſmooth and tollerable. The diſſents of Men by frequent ſeeing and hearing, become tame and gentle; but the force of Education is incomparably great, for this makes an Errour to become as it were natural; they ſuck it in with their Milk, and draw it in with their Air. This general advantage the Devil hath over all the Children of erroneous Parents, eſpecially where Countreys or Nations are of the ſame Perſwaſion; inſomuch that Turks have as great belief of their Alcoran as we of the Bible, and think as reverently of Mahomet as Chriſtians do of Chriſt. The Children of Idolatrous Pagans have as great a confidence of the truth of their way of Heatheniſh Worſhip, as we have of God's Ordinances and Inſtitutions.
Fifthly, We may ſee ſomething of this Stratagem of ſilent intanglement in Satan's Surpriſals; for ſometimes he inveagles Men at unawares, and engageth them in Errour while they know not what they are doing. Weak heads cannot ſee the far end of a ſmooth-fac'd Doctrine; and they uſually embrace it by whole-ſale, for ſome particular that ſtrikes upon their fancy, or gratifies their humour. If they read a Book that hath ſome good things in it, or is affectionate, for the ſake of theſe they ſwallow all the reſt (though never ſo dangerous Doctrine) without further examination. The like advantage he hath from Actions that are bad or tollerable, according to the various reſpects which they have to the ends or conſequences that ly before them, for he frequently doth intereſt Men in an erroneous conſequence, by concerning them in actions that lead that way; and having thus beguiled them into an evil miſtake, inſtead of drawing their Foot out of the Snare, he puſheth them forward to maintain their ground, and to juſtify their proceedings. This was the caſe of ſome of the Corinthians, when the Heathens had offered Sacrifice to an Idol, part of the Sacrifice was reſerved, and either ſold at the Shambles, or uſed in a Feaſt, to which the Heathens ſometimes invited their Chriſtian Acquaintance or Relations. Thoſe that went, (knowing that an Idol was nothing) eat what was ſet before them, without any regard to the Idol, and making no queſtion for Conſcience ſake: by their example, other that had not that knowledg, 1 Cor. 8. 7. were emboldned, not only to eat againſt their ſcruples and doubts of Conſcience, (which is all that many Interpreters think to be intended in that place) but alſo (as the words make probable) with ſome poſitive regard to the Idol; ſo that by the examples of thoſe that ſate in the Idols Temple, eating what was ſet before them as common Meat, others miſinterpreting their Actions, proceeded to eat with a Conſcience of the Idol, as if the Idol had been ſomething indeed, and deſerving a conſcientious regard. Not unlike to this was that Art of Julian, mentioned by Sozomen, whereby he endeavoured to twiſt ſomething of Paganiſm with Actions and things that were lawful or neceſſary:Sozomeni Eccl. Hiſt. l. 5. c. 16. He cauſed the Images of Mars and Mercury to be placed by his own, ſo that the reſpects that were payed to the Emperours Picture, ſeemed to carry a concomitancy of reverence to thoſe Idols: He alſo (in proſecution of the ſame policy) cauſed their Meats and Drinks to be ſprinkled or mixed with the luſtral Water, that ſo every one that uſed them, might be inured to give ſome regard to his Idols; and that ſome, at leaſt, might be engaged to a juſtification of that and ſuch other practices.
All theſe are but Inſtances of Satans ſilent inſinuation, by which he ſecretly ſteals the Affections, and through theſe, taints the Judgment. Next follows,
A ſecond Plot upon the Affections, which is an endeavour to entangle them by the external garb of Errour. In this he works by two contrary extreams, that he may the better prevail with Mens different diſpoſitions.
Firſt, He ſometimes cloaths a falſe Doctrine with the moſt pompous, gorgeous, delightful Attire, that like Solomons Harlot it may entice thoſe that are pleaſed with the higheſt gratifications of the ſenſes, I have decked my Bed with Coverings of Tapeſtry, with fine Linnen of Egypt, &c. Moſt Men that are given up to an Animal life, cannot be pleaſed with any Religion but ſuch as may moſt pleaſe the ſenſes; they ſo diſreliſh the ſimplicity of the Goſpel (which is, notwithſtanding, its particular mark and honour, 2 Cor. 11. 3.) that they cannot perſwade themſelves they do any thing in religious Worſhip, except they abound in coſtly ceremonious obſervances. Primus in orbe Deos timor fecit.Thus do ſome interpret that fear of the Heathens, which firſt put them upon Images and outward repreſentations of their Gods; they were affraid they ſhould not have any Religion to their own ſatisfaction, except they proceeded in ſuch a courſe as might make their ſenſes ſure that they were doing ſomething: the Devil knowing well the force of external beauties in Religion, prepared the way to Idolatry by it. They had their coſtly Temples, ſome of them admirable for Antiquity and Magnificence, enriched with Gifts and Offerings, excellent for Matter and Workmanſhip, adorned with Images, Lamps, Beds, and Tables of Gold, beautified by Art, and natural pleaſantneſs of Scituation; they had alſo their Groves in the moſt pleaſant and delightful Places, as that of the Daphne beſides Antiochia, which was invironed with tall Cypreſs Trees, ten Miles about, and within adorned with the ſumptuous Temples of Apollo and Diana's Sanctuary; in theſe places they had their Muſick and ſolemn Feſtivals, which were ſometimes extraordinary, for coſt and continuance. Antiochus at Daphne continued an incredible ſolemnity, with a vaſt train and coſtly preparation for thirty days together; and that nothing might be wanting, they had their Annual Feaſts, Sacrifices, Rites, the Adornments of their Prieſts, their white Garments, their Coats of divers Colours, their Miters, &c. in a word, nothing was lacking that might pleaſe the Eye or Ear. And doubtleſs the Devil found this courſe very ſucceſsful to win the Affections of Men to Gentiliſm. And if it were not for this conſideration, it might be admired that the Jews (who were inſtructed in the true Worſhip of God) ſhould, notwithſtanding, be ſo prone to Idolatry, and ſo hardly drawn from it: but, ſurely their ſtrong inclinations that way proceeded from a natural delight that Men have in a ſenſual Religion, which by a powerful Witchcraft doth inchant them to an exceſs of love. The ſame method the Devil takes in Popery, the chief inticement lies in its glorious external appearance; all their religious places are dreſſed up in the higheſt bravery, they are beautified with Images and Pictures, with Lights and coſtly Adornments; they abound in Rites, Ceremonies, Geſtures, and Obſervances, and all this is but to dazle the Eyes, and to win a reverence in Men to their Worſhip; and accordingly, they practiſe in theſe exteriour things on purpoſe to raviſh Mens Affections; their Children are brought up to a confirmed delight and reſolution for Popery, by pleaſing them with Shews, Pictures, Repreſentations, Proceſſions, and grateful Obſervances. If a Stranger of another Religion come among them, then as their firſt eſſay, they ſhew them all their Play-things, that their Affections may be tickled with the outward pomp and ornament of their way, for they know by experience, that a glitering out-ſide, and a great deal ado of bodily labour, is the All of moſt Mens Religion; if it have but Body enough, they never enquire whether it have Spirit or Life within: a dead Carcaſs in Robes, that may put them to the exerciſe of their Poſtures, and ceremonious Complements, doth make up a more grateful Religion for a carnal Man, than a living, ſpiritual Service, that neceſſarily will put them upon inward care and watchfulneſs in the conſtant exerciſe of holy Spiritual Graces, without affording any conſiderable gratification to the Senſes: Hence is it truly more difficult, (and yet inwardly more beautiful and glorious) to pray in Faith and Humility, even in ſhort breathings after God, than to ſay a thouſand Ave Maria's, or to perform a task of ordinary Penance. But as thoſe that have no Children of their own, delight themſelves in playing with a Monkey or Baboon, ſo thoſe that know not how to worſhip God in Spirit and Truth, ſeek to ſatisfie themſelves in the performance of external Geſture and Ceremony.
Secondly, On the other hand; he ſometimes is willing that an Errour ſhould affect an exceſs of plainneſs and ſimplicity. In this he takes advantage of thoſe expreſſions in Scripture, wherein the Goſpel is commended for its ſimplicity, and the inventions of Men under the pretences of Wiſdom, Humility, and neglecting of the Body are condemned. Upon this ground, he runs Men upon ſuch an exceſs of dotage, that they never think the things of God are rightly managed but when they are brought down to a contemptible ſillineſs. By this means he arms conceited ignorant Men with exceptions againſt Learning, and the neceſſary decencies of languague in Preaching; and with them they are the only Preachers, and moſt likely to be inſpired that uſe leaſt ſtudy and preparation for their work. 'Tis indeed very true, that the affected fooleries of a bombaſt Stile, or ſtartcht Diſcourſe, and needleſs citations of Sentences for oſtentation, without any true advantage to the matter in hand, are things very pedantick, and exceedingly unſuitable to the gravity of the Work of the Miniſtry, and renders it very ungrateful to a pious Mind: but this contrary folly makes the ſolemn Ordinances of God ſo nauſeous and contemptible, that it often makes way (by Satan's cunning improvement of the Temptation) to an Atheiſtical rejection of all Worſhip. In the mean time 'tis wonderful to obſerve, how ſome Perſons pleaſe themſelves with this conceit, that their way of Worſhip is plain, and that they ſpeak what immediately comes into their Mind; and though it be Non-ſenſe or Contradictions (which ſufficiently evidenceth that 'tis nothing of kin to the Spirits Inſpiration) which they utter, yet 'tis argument enough to them, that their opinions and ways are right, becauſe they proceed in a deſigned neglect of all neceſſary order, and under pretence of the ſimplicity of the Goſpel, they reduce all they do to childiſh ſillineſs. Neither is this all the miſchief which the Devil raiſeth out of this conceit, for the contempt and diſuſe of the Sacraments, may in great part be aſcribed to it. Thoſe erroneous ways of Worſhip that are moſt noted for decrying thoſe Inſtitutions of Chriſt, have this for their Plea, that the Worſhip which God is beſt pleaſed with, is ſpiritual, and that all bodily ſervices and external obſervations are things that God ſtands not upon, ſuch as profit little, and were no further in uſe, but to recommend an internal ſpiritual communion with God; ſo that the more they reject theſe things, they perſwade themſelves they have a more true underſtanding of the deſign of God in Religion. Either of theſe ways Satan makes uſe of for the befooling of Men into an humour of pleaſing themſelves with Errour. But,
Thirdly, He hath of old endeavoured to cloud and enervate the Doctrine of the Bible by traditionary Fables. We meet with many paſſages to this purpoſe: ſometimes he ſets up unwritten Traditions, not only of equal authority to the written Word, but as completions and perfections of it. This he practiſed among the Jews with ſuch ſucceſs, that the Traditions of the Elders were of greater force with them than the Commands of God, as Chriſt himſelf noted of them, Matth. 15. 13. Of theſe unwritten Traditions (which they called the Law by the word of Mouth, feigned by them to be given to Moſes when he was in the Mount, and ſo delivered from hand to hand) the Apoſtles gave many warnings, and ſignified the hazards that Truth ſtood in by them, through the cunning of Satan, as Col. 2. 8. Beware leſt any man ſpoil you—through the Traditions of Men. 1 Tim. 1. 4. Neither give heed to Fables, and endleſs Genealogies. Tit. 1. 14. Not giving heed to Jewiſh Fables, and Commandments of Men.—2 Tim. 4. 4. And they ſhall turn away their Ears from the Truth, and ſhall be turned unto Fables.
The Papiſts at this day give the ſame entertainment to this device that the Jews did of old, they boaſt as high of their Traditions, and are every whit as fabulous and fooliſh in them as they were. Satan in his attempts upon the Gentiles to confirm them in their falſe Worſhip, though he kept up the ſubſtance of this deſign, yet he was neceſſitated to alter the ſcene a little, that he might more handſomly accommodate it to their condition; and therefore he ſet up amongſt them fabulous imitations of the Truths and Ordinances of the Scripture, inſomuch that there is ſcarce any grand Myſtery, or remarkable Hiſtory, or Ordinance mentioned in the Scripture, but we may find ſomething among the Heathens in Tradition or Practice that doth allude to it. What traditionary imitations had they of the Creation recorded in the Book of Geneſis? That of Ovid concerning the Chaos and firſt beginning of things, is known to every School-Boy. The Phoenicians in their Theology give an odd account of it,Purchas Pilg. l. 1. c. 17. from their Taautus, to this purpoſe, That the firſt beginnings of all things were a dark diſordered Chaos, and the ſpirit of the dark Air; hence proceeded Moth, that is Mire, from thence iſſued the Seeds and Generation of all Creatures in Earth and Heaven, &c. The wickedneſs of Men before the Flood, (mentioned Gen. 6. 1, 2.) is fabulouſly related in an ancient Book,Vid. Scalagers notas in Euſeb. Chron. p. 244. (falſly aſcribed to Enoch) wherein the Watchmen or Angels are reported to take them Wives of the Daughters of Men, and that from thence was the race of Giants. For the deſcription of Paradiſe, the Heathens had the Poetical Fiction of the Elyzian Fields, as they had the Story of Deucalion, inſtead of Noahs Ark and the Deluge. The Story of Lots Wife was abuſed by the Fiction of Orpheus his Wife, ſuddenly ſnatched from him for looking back. The Hiſtory of Sampſon was turned into their Story of Hercules and his ten labours. From the Sun ſtanding ſtill in Joſhua and Hezekiahs time, came that Fiction of Jupiters doubling the night, that he might enjoy Alemena. In ſome of theſe diſguiſes of ſacred Story, they go ſo near in name and circumſtances that 'tis paſt doubt they imitated the true Hiſtory, which they corrupted:Lib. 2. mentioned alſo by Joſephus Antiq. fews. l 10. c. 1. for inſtance, Herodotus relates, that Sethon King of Egypt and Prieſt of Vulcan, was helped by his God from Heaven againſt Senacherib, which plainly relates to Hezekiah King of Juda, and the wonders that God did for him. So in imitation of Ʋriahs Letters to Joab for his own deſtruction, we have in Homer and others the Story of Praetus, ſending Letters to Jobatas by Bellerophon, wherein his death was commanded; the near affinity of the names Joab and Jobatas, ſhews with what Heifer the Devil plowed. The Hiſtory of Abraham's offering up Iſaac, is by Porphiry applied to Saturn, who ſaith, he was by the Phaenicians called Iſrael, he had by Anobreth one only Son, called Jeud (an evident alluſion (ſaith Godwin, Antiq. lib. 4. cap. 3.) to Gen. 22. 2. where Iſaac is in the Hebrew called Jechid, that is an only begotten) him he offered up on an Altar purpoſely prepared; here not only the matter, but the names do clearly ſhew, that Abraham's Story is imitated in this. The like imitation I might ſhew to have been among the Heathen, of doctrinal Truths, as of the ſacred Myſtery of the Trinity. Purchas Pilg. America. l. 9. c. 12.In Peru they worſhip the Father, Son, and Brother; as alſo their Tangatauga, which they ſay was one in three, and three in one. But their imitation of Ordinances is every where remarkable, ſo that I need ſay nothing of their Temples, Prieſts, Sacrifices, and other Religious Rites; only the Devil's imitation of the Sacraments of the New Teſtament deſerves particular obſervation: Inſtances of an Apiſh imitation of Baptiſm are every where obvious, and that of the Lords Supper or Chriſtian Communion was frequently reſembled in the chief Peruvian Feaſts,Purchas Ibid. where they carried ſmall Loaves of Bread in great Platters of Gold, of which all preſent received, and eat little pieces, and this as a ſign of honour and profeſſion of obedience to their Gods, and the Ingua. Not unlike to this were thoſe morſels of Paſte, which the Mexicans uſed in their Religious Feaſts, which they laid at their Idols Feet, conſecrating them by Singing and other Ceremonies, and then they called there the Fleſh and Bones of their God Vitziliputzli, (alluding directly to that of our Saviour, This is my Body, &c. inſomuch that Acoſta thought the Devil mocked their Tranſubſtantiation by it;)Purchas l. 8. c. 13. this was diſtributed among all, and was eaten with a great deal of reverence, fear, and devotion.
We may ſee by thoſe inſtances, that in theſe fabulous imaginations of Truth, the Devil hath induſtriouſly traded, and that which he aimed at in this deſign may eaſily be conjectured to be,
1. The deſpiting and diſcrediting of Truth; he renders it (by this means) ſuſpitious of ſome Forgery, as if the Scripture were no better than an uncertain Tradition, as if (at the beſt) it were doubtful, whether Scripture or theſe traditionary Fables had better authority.
2. He further intends the intanglement of the Affections to Errour by this Device;Ita Diabolus hoc egit ut divinum miraculum in Judaea editum vileſceret, fidem & authoritatem amitteret, & tanti operis gloria ad turpiſſima idola rediret. Bucholcer. for he doth, as it were, take the ſpoils of the Tabernacle to adorn his Dagon withal, and without doubt the Heathens were very much hardned in Gentiliſm by theſe traditionary Stories; hence, one obſerves, the Devil imitated the Hiſtory of the Miracle done in favour of Hezekiah, that the Scriptures might loſe their credit and authority, and that the glory of ſuch a wonder might be transferred to their Idols; and the conſequence of both theſe, is
3. To deprive the Truth of its convincing power upon the conſciences of Men. The principles of Scripture convince by the evidence of their Truth: If that Truth be queſtioned by the ſubſtitution of another Competitor, it preſently loſeth its force, and the commands thereof are diſregarded, upon a ſuppoſition of its uncertainty.
4. Another of his ways to betray the underſtanding by the Affections, is by putting Men upon an accommodation of Truth, to a complyance with Parties differing from it. And this hath been ſo much the more ſucceſsful, becauſe it hath begun, and been carried on upon the moſt ſpecious pretences. The avoiding of Offences; the ſmoothing of the way of Religion, for the gaining of the contrary minded; the preſervation of Peace and Unity, are Pleas very plauſible; and really upon the account of theſe things, the Scripture (both by its Precepts and Examples) hath recommended to us condeſcentions and Brotherly forbearances. The Jews (who were diſſatisfied at the firſt publication of the liberty from the Yoke of Moſaical Ceremonies, purchaſed for us by Chriſt) were indulged in the uſe of Circumciſion, and obſervance of the difference of Meats for a long time, till they might be the better ſatisfied in the Truth. Theſe pretences the Devil makes uſe of to undermine Truth. And pleaſing his Agents with the honour of a pious deſign, (and it may be at firſt really ſo intended by them) he prevails with them, not only for a preſent condeſcention to Men of contrary practice, but to caſt the principles of Truth into ſuch a fixed Mould that they may carry a more near reſemblance to thoſe Opinions which they do moſt directly oppoſe. The appearance of ſanctity, peaceableneſs, prudence, and ſucceſsfulneſs in ſuch an undertaking, doth exceedingly animate the well-meaning deſigners, which Satan, in the mean time, carries them beyond all bounds, and ſo dangerouſly fixeth an unnatural repreſentation of Truth, that it loſeth its own ſplendor, and ſettles at laſt upon unſafe notions. Thus by the continuance of ſuch a complyance, Errour begins to recruit its Forces, and is as likely to draw over Truth wholly to its ſide, (by the argument of reſemblance, and the conſequences following thereupon) as Truth is wholly to extirpate and conquer Errour; and if it do not that, ſucceeding Ages (that minded not the firſt deſign) finding things ſo continued to them in deep reverence to their Predeceſſors, form their prudential condeſcentions into perverſe opinions.
If we follow the tract of Time from the firſt preaching of the Goſpel, we may find Satan's footſteps all along. In the Apoſtles times, when the believing Jews were tollerated neceſſarily (till time and experience might fully convince them) in their obſervation of the Law of Moſes, (which was certainly given of God, and ſo might very eaſily occaſion an opinion of the continuance of it, Act. 15. 1, 5.) though the Apoſtles did not at all accommodate the ſtanding precepts of the New Teſtament to carry a perpetual reſemblance of that Opinion, neither did they ſtill countenance that practice, but did ſeaſonably and fully declare againſt it, exhorting Chriſtians to ſtand in the liberty wherewith Chriſt hath made them free, Gal. 5. 1, 2. yet Satan was buſie to take advantage of the preſent forbearances, which the Holy Ghoſt had directed them unto; inſomuch that inſtead of convincing all the diſſenters by that lenity, ſome diſſenters waxed bold to perſwade the Chriſtians to another Goſpel: But after their days the Devil purſued this deſign with greater ſcope; for inſtance, in Conſtantines time, when the Gentiles flocked into the Church with dirty Feet, and in their old Rags, they were tollerated in ſome old cuſtoms of Gentiliſm, and upon a deſign to win them, they made bold to bend the Doctrine of the Goſpel toward their former uſages: they thought indeed it was beſt to wink at things, and not to bear too hard upon them at firſt, but that tollerating a leſſer evil, they might avoid a greater inconvenience; and withall they deemed they had done great ſervice to the Church and Chriſtian Religion, if they could any way divert the Heathen from Worſhipping their Idols: And to effect this the eaſilier, they ſeemed to cheriſh their cuſtoms and rites of Worſhip, as conſonant in the general, to the Principles of Chriſtianity, only they excepted againſt the Object of their Worſhip as unlawful, ſo that upon the matter they did no more than change the name. The manifold inconveniences that followed this kind of dealing, they did not diſcover at firſt; but beſides the infecting the ſimplicity of Chriſtian Religion with the dirt and dregs of Paganiſm, (which they might eaſily have ſeen) Time hath ſince diſcovered, that here the Devil ſecretly laid the chief foundations of Popery.
Whoſoever ſhall impartially compare the Rites, Cuſtoms, Uſages and Garbs of Popery, with thoſe of Paganiſm, will, to his admiration, find ſuch an exact agreement and conſonancy, that he muſt neceſſarily conclude that either Paganiſm imitated Popery, or Popery imitated Paganiſm; but the latter is true, and that theſe corruptions in Religion by Popery came in by a deſignment of conforming Chriſtianity to Heatheniſm, (though it may be upon pious intentions at firſt) is no difficult thing to evince; for (beſides that the Rites of Paganiſm were more ancient, and ſo could not be borrowed from Popery which came long after) the Scripture did foretel a great defection from Truth, which ſhould be in the laſt days, and this under a profeſſion of Religion; and the things particularized, are ſuch, as ſhew that the defection ſhould carry an imitation of Paganiſm; for no leſs ſeems to be ſignified by 1 Tim. 4. 1. The Spirit ſpeaketh expreſsly, that in the latter times ſome ſhall depart from the Faith, giving heed to ſeducing Spirits, and Doctrines of Devils; Apoſtacy of the latter times.that is, as Mr. Mede (whoſe interpretation I follow) doth prove, Doctrines concerning Devils or Daemons (as in Heb. 6. 2. we have the phraſe of Doctrines of Baptiſms, which muſt needs ſignify Doctrines concerning Baptiſms) the Gentile Theology of Daemons is the thing which Paul propheſies ſhould be introduced into Chriſtianity. How clearly this relates to Popery may be evident to any that doth not wilfully blind himſelf by prejudice. Their Doctrine of Daemons was this: they ſuppoſed two ſorts of Gods, ſupream and inferiour; the ſupream they ſuppoſed did dwell in the Heavenly Lights, Sun, Moon, and Stars, without change of place; theſe they judged were ſo ſublime and pure, that they might not be prophaned with the approach of earthly things, and that immediate approaches to them were derogatory to their Soveraignty. The inferiour order of Gods they imagined were of a middle ſort, betwixt the ſupream Beings and Men, as participating of both: theſe they called Mediators and Agents, and ſuppoſed their buſineſs was to carry up Mens Prayers to God, and to bring down Bleſſings from God upon Men;De Civit. Dei. l. 8. c. 14, 18. theſe were in Scripture called Baalim, and by the Greeks Daemons: to this purpoſe Auſtin and others ſpeak.
Now theſe Daemons, they ſuppoſed, were the ſouls of dead Men that had been more than ordinarily famous in their generation. Thus Ninus made an Image to his Father Belus after he was dead, and cauſed him to be worſhipped. Hermes confeſſeth that Aeſculapius Grand-father to Aſclepius, Vid. Du Pleſſis of the trueneſs of Chriſtian Religion, cap. 22.and Mercury his own Grand-father, were worſhipped as Gods of this order. Abundance of inſtances I might produce to this purpoſe; but to go on, theſe Daemons, becauſe to them was committed the care of Terreſtrial affairs,Origen Cont. Celſ. lib. 8. p. 416. (as Celſus argues againſt Origen,) and becauſe of the help and advantage that Men might receive from them, they ſuppoſed it gratitude and duty to worſhip them, and this worſhip they performed at their Images Sepulchres and Reliques. Plutarch in vita Theſei & Demetrii.To this purpoſe Plutareb tells us of Theſeus his Bones, and Plato of the foreign or Shrines of their Daemons.
How evident is it that the Papiſts in their Doctrine and Practice about the Invocation of Saints and Angels, have writ after this Copy, and that they are the Men that have introduced this Doctrine of Daemons, the thing it ſelf declares without further evidence? Had the Heathens their dead Hero's for Agents 'twixt the ſupream Gods and Men? ſo have the Papiſts their dead Saints to offer up their Prayers. Did the Heathen expect more particular aids from ſome of theſe Daemons in ſeveral caſes than from others? ſo do the Papiſts: inſtead of Diana for Women in labour, and Aeſculapius for the diſeaſed, they have their St. Margaret and St. Mary for Travelling; Sebaſtian and Roch againſt the Peſtilence; Apollonia againſt the Toothach; St. Nicholas againſt Tempeſts, &c. Did the Heathen pray to theſe Daemons for their aid? ſo do the Papiſts to their Saints, as their Breviaries, Roſaries, and Ladies Pſalters teſtify. Had the Heathen their Feaſts, their Statas ferias to their Daemons? ſo have the Papiſts. Had they their Februalia & Proſerpinilia with Torches and Lights? ſo have the Papiſts their Candlemas with Lights. Did the Heathen erect Images and Pillars, or keep the Aſhes and Shrines of their Daemons? ſo do the Papiſts: the one had Proceſſions and Adorations, ſo have the other; and a great many more things there are wherein Popery keeps a correſpondence with Heatheniſm. To this purpoſe you may read enough in Monſieur de Croy, of the three Conformities.
To make it yet more clear that the corruptions in Religion by Popery came in by the deſign of ſuiting Chriſtian Religion to Paganiſm, I ſhall in a teſtimony or two ſhew you that they profeſſedly avouched the deſign. Gregory the Great writes chidingly to Serenus Biſhop of Marſeilles (who it ſeems was no forward Man in this matter) to this purpoſe,Lib. 9. Epiſt. 9. Thou ſhouldeſt have conſidered that thou didſt converſe chiefly with the Gentiles, to whom Pictures are inſtead of Reading, to the end that no offence be given them under colour of lawful zeal wherewith thou art not cunningly endued. Lib. 9. Epiſt. 71.And in another Epiſtle to Mellitus, he adviſeth, That the Honours and Offerings which the Heathens gave to their Daemons, ſhould be transferred to the Martyrs, Nam duris mentibus ſimul omnia abſcindere impoſſible eſt.and their Relickes, and gives this reaſon for it, it is impoſſible (ſaith he) to cut off all at once from ſtubborn minds. Euſebius alſo endeavours to perſwade to Chriſtianity by this Argument, that the Chriſtians cuſtom of honouring the memories of the Martyrs, Vid. Perkins Prepar. to Demonſt. of the Prob. c. 3.and ſolemnly aſſembling at their Sepulchres, did agree with the cuſtom of the Gentiles of doing the like honour to their Daemons, and having mentioned what Heſiod ſpeaks, concerning Plato's Opinion,Praepar. Evan. l. 13. c. 7. that their Champions became Daemons after death, Helpers and Protectors of Men; for which cauſe they were worſhipped at their Sepulchres as God; he adds to this purpoſe, that if theſe honours had been given to the Favorites of God, and Champions of true Religion, it had been well enough: and for this ſhews the example and cuſtom of Chriſtians then to go to the Tombs of Martyrs, there to pray in honour of their bleſſed Spirits. And although at firſt they might be more modeſt in honouring the Martyrs than now they are, according to that of Auſtin, Theſe Obſervances at the Tombs of Martyrs (ſaith he) are only Ornaments of their Memories, De Civil. Dei. lib 8. cap. 27.not Sacrifices to them as to Gods. Ornamenta ſunt memoriarum non ſacrificia mortuorum.Yet this ſoon ſlid into greater Abuſe, inſomuch that Lud. Vives, in his Notes on that Chapter, blames thoſe of his own time for worſhipping Saints as Gods, and tells us he cannot ſee the Difference betwixt the Opinion concerning Saints (as generally practiſed) and that of the Heathens concerning their Gods. Non video in multis quid ſit diſcrimen inter eorum opinionem de ſanctis & id quod Gentiles putabant de diis ſuis.I might add the poſitive acknowledgment of Beatus Rhenanus, Jacobus de Voragine, concerning the burning of Candles to the Virgin Mary, which Cuſtom they confeſt was borrowed from the Heathens, with a reſpect to the frowardneſs of Paganiſm, and a deſign not to exaſperate them, that they might gain them.
I might alſo ſhew, that the Miſcheif of this Deſign, of accomodating Truth to a compliance with different Parties, hath not only ſhewn it ſelf in introducing ſtrange Actions and Ceremonies; but hath alſo diſcovered it ſelf in leavening Mens Judgments in reference to Opinion. Inſtitut. lib. 2. cap. 2. §. 4.Calvin conjectures that thoſe confident Aſſertions of the Powers of Nature, Veteres mihi videntur hoc conſilio vires humanas ſic extuliſſe ne ſi impotentiam diſerte eſſent confeſſi Philoſophorum cachinnos excuterent—Scripturae doctrinam cum Philoſophiae dogmatibus dimidiam ex parte conciliare ſeudium illis fuit.were firſt occaſioned by an over-officious willingneſs to reconcile the Doctrine of the Scripture with the Opinions of Philoſophy; and that Men, being unwilling to run the hazard of the Scorn which they might meet with in contradicting the general received Principles of Philoſophers, were willing to form the Doctrine of Truth relating to Human Ability accordingly. Abundance of Inſtances of this kind may be given. Whence came the Doctrine of Purgatory, but from hence? 'Tis but*Plato lib. 10. de Rep. Dial. Plato's Philoſophy Chriſtianized by the Roman Synagouge. He divided all Men into three Ranks; the Virtuous, who are placed by him in the Elyſian Feilds; the deſperate Ʋngodly, theſe he adjudgeth to everlaſting Fire; and a third ſort, betwixt the perfectly Virtuous and he deſperately Wicked, he ſendeth to Acheron, to be purged by Puniſhment. All this†De Praepar. Evang. l. 11. cap. ult. Euſebius makes mention of at large. That the Papiſts derived their Purgatory from hence, is generally affirmed by Proteſtants, nay not only in theſe Caſes, but in very many more, Corruptions have entred into Chriſtianity, by an over eager endeavour to make the Doctrine of the Scriptures to run even with the Sayings and Aſſertions of the Schools of Philoſophers;Chemnitii Exam. Concil. Trident p. 3. in hiſt Purgator. c. 1. a thing complained of old by Tertullian, who plainly affirmed the Philoſophers to be the Patriarchs of the Hereticks. To which agrees that Obſervation of Dr. Owen, That thoſe who either apologized for Chriſtians, or refuted the Objections of the Heathens againſt Chriſtianity, frequently cited the Opinions or Sentences of the Philoſophers, and accommodated them to their purpoſe, that ſo they might beget in their Adverſaries more friendly Perſwaſions towards the Chriſtian Religion, by evidencing, that the Myſteries thereof were not abſurd, nor diſſonant from Reaſon, ſeeing they might be juſtified by the Sayings of their own Philoſophers. Hinc prima mali labes, dum coeleſtia myſteria & tremenda Chriſtianarum ſacra Gentilium notionibus & vanis ceremoniis attemperare voluerint. Owen Diſſer. De Verbo. §. 16.And here was laid, in this Deſign and its Proſecution, (and ſurely it pleaſed its Ʋndertakers not a little) the Foundation of that Evil which Religion hath ſince groaned under, that Men made bold with the tremendous Myſteries of Chriſtianity, to accommodate them unwarily to the Notions of the Gentiles. And this the Apoſtle Paul foreſaw in that Caution he gave Col. 2. 8. Beware leſt any Man ſpoil you through Philoſophy, and vain Deceit, after the Tradition of Men, after the Rudiments of the World, and not after Chriſt. Certainly the Snare is neither unuſual, nor weak, where the Caution is ſo ſerious. 'Tis a thing naturally pleaſing, to be the Inventer of any new thing, or to make new Diſcoveries in Religion, to raiſe new Hypotheſes, or to adventure in unbeaten Paths, for a Reconcilement of Religion to any Notion, or Practice, famous for its Antiquity, or pretence to Beauty and Decency. Men hug themſelves when they can make ſeveral things to hit right, and an exact ſuiting of Parallels is inſtead of Demonſtration. By this fooliſh delight the Devil makes Men bold to make Eſſays; and what doth anſwer their humour, paſſeth currant for undoubted Truth.
5. He doth ſometime blind the Underſtanding, by working up the Affections to ſuch an earneſt Oppoſition to ſome Error, that in a forward haſte they caſt the Mind upon a contrary Extreme: ſo that through an haſty violent avoidance of one Error, they are caſt upon a contrary, and (it may be) as dangerous as that they fly from. And this the Devil doth with great eaſe, having the plauſible pretence of Zeal, and Care to Truth, wherein the Affections being highly ingaged, the Mind in a careleſs Confidence doth eaſily overſhoot the Truth, (which commonly lies in the middle) and thinks it doth well enough, if it gives the greateſt Contradiction to the Error now to be abominated. Men in this Caſe, having their eyes only fixed upon what they would avoid, conſider not ſo much whither they are going, as from what they go. So that ſeeking (as Men in a fright) to avoid the Pit that is before them, they run backward into another behind them.
This is ſuch a noted Stratagem of Satan, that all Men take notice of it the general, though all Men do not improve the Diſcovery for their own particular Caution. The wiſeſt of Men are often ſo befooled by their violent reſiſtance of an Ʋntruth, that they readily overſhoot themſelves and miſs the Mark. The Fathers in the heat of diſpute ſaid many things ſo inconveniently, that thoſe who come after, do ſee and lament theſe haſty Overſights; and have no other way to ſalve their Credit, but by giving this Obſervation in excuſe for them. And it may be obſerved that ſome Errors which have riſen from this Root at firſt, have ſo ſtrongly fixed themſelves, that they have grown up to the great annoyance of the Truth; while the contrary Errors that did occaſion them are forgotten, and their memories are periſhed. I ſhall but inſtance in one inſtead of many, and that ſhall be Arrianiſm; how ſadly prevalent that hath been in its time, all Men know that know any thing of Church Hiſtory; the Chriſtian World once groaned under it. But that which gave the firſt occaſion to Arrius to fix himſelf in that Error, was the Doctrine of Alexander, who diſcourſing of the Ʋnity in the Trinity too nicely, ſeemed to juſtify the Error of Sabellius, who had taught (as alſo Noetus before) that there was but one Perſon in the Trinity, called by divers Names of Father, Son, and Spirit, according to different occaſions; the Trinity (according to his Doctrine) being not of Perſons, but of Names and Functions. While Arrius was diſſatisfied with this account of the Trinity, he ran to a contrary Extreme; and that he might give the higheſt proof of a Trinity of Perſons, Socr. Eccleſ. Hiſtor. lib. 1. cap. 3.he affirmed that Jeſus Chriſt had a beginning, and that there was a time when he was not, &c. Thus Socrates ſpeaks of the Riſe of that Hereſy.
We might further follow the footſteps of this Device, and trace it in moſt Opinions; where we might find the humour of running to a contrary Extreme, hath ſtill either ſet up a contrary Error, or at leaſt leavened the Truth with harſh and unjuſtifiable Expreſſions and Explanations. The Diſputes betwixt Faith and Works, have been thus occaſioned and aggravated. Some ſpeak ſo of Faith, as if they ſlighted Works; others ſo urge a neceſſity of Works, as if they intended to make Faith uſeleſs. Some talk of Grace to an utter Contempt of Morality; others on the contrary magnify Morality to the annihilating of Grace. Some in their practice acquieſce in the outward Performance of Ordinances: if they pray or receive the Sacraments, (though never ſo formally) they are at peace, ſuppoſing they have done all that is required; others obſerving the Miſtake, and knowing that God looks more to the performance of the Soul and Spirit, than to the Act of the Body, upon a pretence of worſhipping God in Spirit, throw off the obſervation of his Ordinances altogether. Neither is there any thing that doth more generally and apparently undoe us in the preſent Diſſentions, (as many have complained) than Mens violent Over-doing, and running to contrary Extremes.
6. Satan makes uſe of Rewards, or Puniſhments, on the one hand to bribe, or on the other to force the Affections, and they being ſtrongly poſſeſſed, eaſily prevail with the Underſtanding to give Sentence accordingly. Men are ſoon perſwaded to take that for Truth which they ſee will be advantageous to them. Some Men indeed take up with a Profeſſion of Truth, which yet their Hearts approve not; but the Advantages they have by their Profeſſion, do ſilence their diſſatisfactions; theſe are ſaid to uſe the Profeſſion of Truth as a Cloak of Covetouſneſs, 2 Theſ. 2. 5. But others go further, and are really brought to an Approbation of that Doctrine or Way that makes moſt for their Profit, their Minds being really corrupted by a ſelf-ſeeking Principle; they perſwade themſelves, (where there is any Conteſt about Doctrines) that that Doctrine is true which is gainful, and will accordingly diſpute for it. Hence that Expreſſion in 1 Tim. 6. 5. ſuppoſing that Gain is Godlineſs.
To this may be added, that the Affections are quickly ſenſible of the Eaſe, and ſenſual Gratifications of any Doctrine, and theſe are uſually thrown into the ſame Scale to make more weight. Men have naturally a good liking to that Doctrine that promiſeth fair for Eaſe, Liberty, Gain, and Honour; and this hath made it an uſual piece of Satans buſineſs in all Ages to gild an Error with outward Advantages, and to corrupt the Mind by ſecret Promiſes of Advancement.
On the other ſide, he labours as much to prejudice Truth, by repreſenting it as hazardous and troubleſom to the Profeſſors of it. And this not only affrights ſome from an open Confeſſion of the Truth they believe; but alſo by the help of the Affections doth perſwade ſome to believe that to be an Error, which unavoidably brings Perſecution with it: By this Engine are the Minds of Men turned about to think well or ill of a Doctrine preſented to them. This is ſo well known, that I ſhall forbear a further Proſecution of this Head, and go to the next Courſe than Satan takes to corrupt the Judgment by the Affections; Which he doth,
7. By ſtirring up ſome particular Paſſions, which in Opinions do uſually more influence the Ʋnderſtanding. And here I ſhall only inſiſt upon theſe two, Pride, and Anger; with the peculiar means that Satan hath to engage them in his Service.
That Pride and Anger are the two uſual Firebrands of Contention, and Fountains of Error, all Ages have acknowledged and bewailed. Theſe two Companions in Evil do ſo darken the Mind, that the miſerable Captive, in whom they domineer, is carryed blindfold he knows not whither, nor how. Pride uſually begins, and Anger follows with all its forces to juſtify what Pride hath undertaken. Hence the Apoſtle in 1 Tim. 6. 4. rakes up all the concomitant Filth of Error, as Envy, Strife, Railings, evil Surmiſings, and perverſe Diſputings of Men, and lays them at the Door of Pride; He is proud, knowing nothing.
For the ingaging of theſe two Thieves, that rob the Underſtanding of its Light, Satan hath many Artifices in readineſs. Pride (which is forward enough of it ſelf) is ſoon excited, by laying before it an Opportunity of a ſeeming rare Diſcovery, or of advancing the Glory of Knowledge above the common Pitch, of being ſeen and admired as more excellent than others, &c. (for upon ſuch unworthy Grounds have ſome dared to adventure upon ſtrange Notions) yet there is nothing that doth more firmly ingage it, than Contention or Diſpute: for though the proper end of Diſputation be the ſifting out of Truth; yet ſuch is Mans Pride, and Satans Advantage by it, that it ſeldom attains its true end in thoſe that are ingaged. By-ſtanders, that keep their Minds calm, and unbyaſſed, may receive more ſatisfaction than the Contenders themſelves; and there needs no other evidence of this, than the common Experience which Men have of our frequent Contentions, where we have Confutations, Anſwers and Replies, and yet ſtill all Parties continue in their Opinions without Conviction. So that they that would unfeignedly feels Truth, (in my Mind) take not the beſt Courſe in their Purſuit, that preſently engage themſelves in a publick Diſpute, for the uſual Heats that are begot in a Contention alienate their Minds from a juſt Impartiality, and the duſt they raiſe blinds their Eyes, that they diſcern not truly. Let us look into this Artifice of engaging Pride by Diſputation, and by it the Judgment. Firſt we find, that when an humor of contending is raiſed, certain Truths are neglected, as to their improvement and Practice; For ſo much of the Strength of the Soul is laid out upon diſputable Queſtions, that little is left for more weighty matters. Secondly, In Diſputes Mens Credit is ſo concerned, that 'tis a moſt difficult thing to preſerve a faithful regard to Verity, eſpecially where they are managed with Affronts and Contumelies. They that by calm handling might be induced to acknowledge a Miſtake, will ſcarce come near that Point of Ingenuity, when they muſt be called Fool, Knave, or Aſs for their labour. Hence ordinarily (though they profeſs otherwiſe) Men ſeek rather Victory than Truth. Thirdly, in Diſputes Pride and Paſſion are uſually heightned, and the ſtronger the Paſſions are, the weaker is the Judgment. Eager Altercations bring a Confuſion, both upon the matter of which they diſpute, and upon the Underſtanding that ſhould judge. Fourthly, in the heart of Diſputation, when the Mind is inflamed, Men uſually behave themſelves like thoſe in a Fray, where they ſnatch and throw any thing that comes to hand, and never mind where it hits; they will affirm or deny any thing that may ſeem any way to bring them off. Fifthly, theſe Aſſertions being once affirmed, muſt be maintained, and ſo Errors and Contentions increaſe without end. Diſputes fix a Man in his Perſwaſion, and do as it were tye him to the Stake, ſo that right or wrong he will go through with it. Sixthly, Some diſpute in jeſt againſt their preſent Judgment, and yet at laſt diſpute themſelves into a belief of what they wantonly at firſt affirmed;Contentionibus amittitur veritas, & multi eo adiguntur, ut poſtea nihil conſtitui poſſe certi ſibi perſuadeant, at que ita religionis omne ſtudium abjiciant. as ſome tell Lies ſo long, that at length they believe them to be true. Seventhly, A ſadder Miſchief often follows a diſputing Humor, which is an hazard of the loſs of all Truth; Men diſpute ſo long till they ſuſpect all things, and after a long Trade of Scepticiſm, turn Atheiſts.
After the ſame manner doth the Devil engage Anger in all Diſputes and Controverſies, for it keeps company with Pride, wherever there is a Provocation. And beſides this, Anger ſtirring up Injuries and Wrongs,Acont. Strat. Satanae, lib. 1. p. 23. hath often engaged Men (as it were in revenge) to change their Opinion, and to take up another Way or Doctrine. Nay often that ſimple Mixture of Pride and Anger which we call Emulation, hath privately tainted the Integrity of Mind, and prepared it for the next fair opportunity of Error. This is noted of Arrius, Theod. Eccleſ. Hiſt. l. 1. c. 2.by Theodoret, that when Alexander was choſen Biſhop of Alexandria, he envied him the preferency, and from thence ſought occaſions of Contention, which after a little while the Devil brought to his hand, as we have heard.
So great is the power of theſe two Paſſions over the Underſtanding, that we have cauſe to wonder at their ſucceſs: ſeldom or never can if be ſhown that any Ring-leader in Errour was not viſibly tainted with Pride, or not apparently ſowred with Diſcontents and Emulation.
8. To theſe ways of blinding the Underſtanding by the Affections, I ſhall add but one more, which is this: Satan endeavours mainly to adorn an Errour with Truths clothing; he takes its Ornaments and Jewels to dreſs up a falſe Doctrine, that it may look more lovely and dutiful; I mean, that he deſigns (where Errours are capable of ſuch an imitation) to put them into the way, method, garb and manner which Truth doth naturally uſe: If Truth be adorned with Zeal, Order, Strictneſs, or have advantageous ways of managing it ſelf, Errour muſt ſtraight-way imitate it in all theſe things; and though he that looks near, may eaſily diſcern that 'tis not the natural complexion of Errour, but an artificial varniſh, and ſuch as doth no more become it than a Court-dreſs doth become a courſe, clowniſh Country Perſon, (for you may at firſt look uſually diſcover the Wolf under Sheeps clothing, and under the garb of the Apoſtles of Chriſt you may ſee the Miniſters of Satan) yet are the credulous uſually affected with theſe appearances; if they find a profeſſed ſtrictneſs, a ſeeming ſeverity, an imitation of the ways of Truth, or of the fruits thereof, they commonly ſeek no further, but judg that to be Truth which doth the things that Truth doth; and if Errour can handſomly ſtand in competition with Truth, upon a pretence of being as effectual in good works, and doing things of themſelves lovely, and of good report, it doth much gain upon the good liking of thoſe whoſe conſideration leads them not much further than fair appearances. I ſhall only exemplify this by the Art and policy which Julian uſed to ſet up Paganiſm, and to ruine Chriſtianity, (and thoſe who have obſerved the ways which he took to gain his end, will readily acknowledg he was as well skill'd in advancing Errour and ſuppreſſing Truth as any whoſoever, and knew exactly to ſuit his deſigns to Mens inclinations) he obſerving that Chriſtian Religion had ſome particular things in its practice and way, which made it's face to ſhine, as that it had Perſons ſolemnly ſet apart by Ordination for teaching the Myſteries of the Goſpel, and for managing the publick Worſhip of God; that theſe Perſons were to be grave in their carriage, and exemplary in a ſtrict holy converſation; that the Conſtitutions of Religion appointed certain neceſſary and effectual ways of Diſcipline, for Puniſhment, and reſtoring of Offenders, and bringing them to Repentance; that it took care of the comfortable maintenance of thoſe that had given up themſelves to the Miniſtry of the Word and Prayer; that it alſo enjoyned a relief of the Poor and Strangers, &c. Taking notice (I ſay) of theſe Excellencies in Chriſtianity, and how lovely they were in the eyes of their enemies; He appointed the like Conſtitutions for Paganiſm, and ordained that the Idol Temples ſhould be ſuited in conveniency and comlineſs to Chriſtian Churches; That there ſhould be Seats and Desks for the chief Doctors and Readers of Gentiliſm, who at ſet-times were to exhort the Peoples, and pray with them; and that Colledges and Monaſteries ſhould be erected for them, and for the relief of the Poor and Strangers; he commanded Diſcipline and Penances for the chaſtiſement of Offenders; he required that their Prieſts ſhould ſeriouſly give up themſelves to the Worſhip of God, as alſo their Families; that they ſhould not frequent Shews and Taverns, nor practiſe any infamous Trade and Art.Sozom. Eccl. Hiſt. l. 5. c. 15. Thus Sozomen reports him, and gives us a Copy of his Letter to Arſacius high Prieſt of Galatia to this purpoſe; and all this he did to bring Gentiliſm into credit with the Vulgar, whom he had obſerved to be affected to Chriſtianity for its Order, Strictneſs and Government.
Yet is not this the only inſtance that may be given in this kind: for obſerve but any Errour that by Schiſm ſets up for it ſelf in a diſtinct party, and you ſhall ſee that though it departs from the Truth of the Church, and from its Communion, yet ſtill (as the Iſraelites did with the Egyptians) it carries away with it theſe Jewels of the Church, and keeps to ſome conſiderable part of the Churches way, (though modified according to its own bent) that it might have a luſtre with it, to make it taking with others.
Theſe eight particulars are the moſt remarkable ways of Satan, whereby the Affections are gained to a good liking of Errour, and by them the judgment ſecondarily corrupted to call it Truth.