Satans Temptations in Three Parts, Part 2 · Chapter 2
CHAP. II. Of the Advantages which Satan hath, and uſeth, for the Introduction of Errour. As, (1.) From his own Power of Spiritual Faſcination. That there is ſuch a Power, proved from Scripture, and from the Effects of it. (2.) From our imperfection of Knowledge; the particulars thereof explained. (3.) From the byaſs of the Mind. VVhat things do byas it; and the power of them to ſway the Underſtanding. (4.) From Curioſity. (5.) From Atheiſtical Debauchery of Conſcience.
THat Satan may the better ſpeed in his deſign, he carefully takes notice of, and diligently improves all advantages. Indeed all his Stratagems are advantages taken againſt us, (for ſo the Apoſtle in his caution to the Corinthians calls his devices, leſt Satan ſhould get an advantage of us, 2 Cor. 2. 11.) but here, I only underſtand thoſe that are more general, which are the grounds and encouragements to his particular Machinations againſt Men, and which alſo direct him in his procedure. Theſe are
Firſt, Satan's own power of Spiritual Faſcination, by which he infatuates the minds of Men, and deludes them, as the external ſenſes are deceived by Inchantments or Witchcraft.
That Satan is a cunning Sophiſter, and can put Fallacies upon the Underſtanding; that by ſubtile objections or arguments he can obtrude a falſhood upon the belief of the unskilful and unwary; that he can betray the judgment by the affections, are things of common practice with him. But that which I am now to ſpeak of, is of an higher nature, and though it may (probably) take in much of his common method of ordinary deluſion, yet in this it differs, (at leaſt) that 'tis more efficacious and prevalent; for as his power over the children of diſobedience is ſo great that he can lead them captive at his will, (except when he is countermanded by the Almighty,) ſo hath he (by ſpecial commiſſion) a power to lead thoſe to Errour effectually, (without miſſing his end) that have prepared themſelves for that ſpiritual judgment by a ſpecial provocation; and for ought we know, as he hath an extraordinary power which he exerts at ſuch times, ſo may he have an extraordinary method which he is not permitted to practiſe daily, nor upon all.
That ſuch a power as this the Devil hath, is believed by thoſe, whoſe learning and experience have made their judgments of great value with ſerious Men; and thus ſome do deſcribe it, 'Tis a deluſion with a kind of Magical Inchantment; Gal 3. 1.ſo Calvin: a Satanical operation whereby the ſenſes of Men are deluded; Gal. 3. 1.thus Perkins: who after he had aſſerted that Satan can corrupt the Fantaſy or Imagination, he compares this Spiritual Witchcraft to ſuch diſeaſes of Melancholy, that make Men believe that they are, or do, what they are not or do not, (as in the diſeaſe called Lycanthropia:) and to the inchantments of Jannes and Jambres, who deluded the ſenſes of Pharaoh. Faſcinatio eſt Spiritus Impoſtoris vehementior operatio, qua noxium aliquem Errorem in dogmate vel praxi (Doctrinae ſanae contrarium, ſed Sophiſticis praeſtigiis depictum) pro veritate inca…tis hominibus obtendit, iiſque efficaciter perſuadit, ut Errorem eum conſidenter amplectantur, ſtrenuè defendant, & zelo, non ſecundum Deum propagant. Dickson Therapeut. Sacra. lib. 3. cap. 7.Others more fully call it, a more vehement operation of the great Impoſtor, whereby he obtrudes ſome noxious Errour upon the mind, and perſwades with ſuch efficacy, that it is embraced with confidence, defended ſtrenuouſly, and propagated zealouſly.
A particular account of the way and manner by which the Devil doth this, is a task beyond ſober enquiry; it may ſuffice us to know that ſuch power he hath, and this I ſhall confirm from Scripture, and from the effects of ſuch deluſion.
Firſt, There are ſeveral Scriptures which aſſert a Power in Satan to bewitch the minds of Men into Errour, from which I ſhall draw ſuch notes as may confirm, and in part explain this Truth in hand.
And I ſhall begin with that of Gal. 3. 1. O fooliſh Galatians, who hath bewitched you, that you ſhould not obey the Truth, &c. The word which the Apoſtle here uſeth for bewitching,foreign Grammaticis dictum eſſe placet quaſi foreign, id eſt, foreign quo pertinet illud. Verg. Neſcio quis teneros, &c. Vid, Piſcator in loc. and Leigh. Crit. Sac. (as (Grammarians and Criticks note) is borrowed from the practice of Witches and Sorcerers, who uſe by ſecret powers to bind the Senſes, and to effect Miſchiefs. 'Tis true he ſpeaks of falſe Apoſtles, but he intends Satan as the chief Workman; and this he transfers to ſignify Satan's Power upon the Mind, in blinding the Underſtanding for the entertainment of Errour. Neither can any thing be objected why this place ſhould not prove a faſcinating power in Satan (ſuch as we have been ſpeaking of) but this, that it may be ſuppoſed to intend no more than an ordinary powerful perſwaſion by Arguments: Neque tantum quod ſe decipi paſſi fuerin… eos arguit, ſed quadam veluti magica incantatione deludi. Calvin in loc. foreign mente alienati—eorum lapſum magis dementiae eſſe quam ſtultitiae, arguens. Calvin.Yet this may be anſwered, not only from the authority of learned Interpreters, who apprehend the Apoſtle and his expreſſion to intend more, but alſo from ſome concomitant particulars in the Text. He calls them fooliſh Galatians, as we tranſlate it, but the Original goes a little higher, to ſignify a madneſs; and withall, he ſeems to be ſurprized with wonder at the Power of Satan upon them, which had not only prevailed againſt the Truth, but againſt ſuch evident manifeſtations of it as they had, when they were ſo plainly, fully and efficaciouſly inſtructed; for before their eyes Jeſus Chriſt had been evidently ſet forth: which expreſſions and carriage cannot rationally be thought to befit a common ordinary caſe.
Next to this, let us a little conſider that famous Scripture, in 2 Theſſ. 2. 9, 10, 11. Whoſe coming is after the working of Satan, with all Power—and for this cauſe, God ſhall ſend them ſtrong deluſions, that they ſhould believe a lye—. I ſhall from this place obſerve a few things, which if put together, will clear the truth we ſpeak of: As firſt, In this deluſion here mentioned, the Apoſtle doth not only ſet down extraordinary outward means, (as Signs, and Lying Wonders) but alſo ſuits theſe extraordinary means with a ſutable concomitant inward power; for, by Power I do not underſtand (as ſome) a power of ſhewing Signs,Piſcator & Sclator. and doing Wonders, as if the Apoſtle had ſaid, foreign, with the power of Signs and Wonders, for the words will not well bear that without ſome unnatural ſtraining: but I underſtand by it, a Power diſtinct from the Signs and Wonders by which he moves their hearts to believe, by an inward working upon their minds, ſtriking in with the outward means of Lying Miracles propounded to their ſenſes.foreign. And we may the better ſatisfy our ſelves in this interpretation, if we compare it with Rom. 15. 19. where not only the power of doing Wonders is expreſſed by a phraſe, proper and different from this of the Text in hand, through mighty Signs and Wonders, or in the power of Signs and Wonders, but it is alſo clearly diſtinguiſhed from the Power of the Spirit of God in working upon the hearts to make thoſe Wonders efficacious and perſwaſive; ſo that, as in the Spirit of God we obſerve a Power to do Wonders, and a Power to work upon the Heart by theſe Wonders, we may conclude that this wicked Spirit hath alſo (in order to Sin and Deluſion) this twofold Power.foreign. But ſecondly, I note further, that this Power is called a ſpecial energy of peculiar force and efficacy in its working, the ſtrange inexpreſſible ſtrength of it ſeems to ſtand in need of many words for explanation: foreign.He calls it all Power (which as well notes the degree and height, as the variety of its operations,) and then the energy, the virtue, operativeneſs and ſtrength of Power. Thirdly, 'Tis alſo to be obſerved that Satan's ſucceſs and exerciſe of this Power of Deluſion depends upon the commiſſion of God, and that therefore 'tis extraordinary, and not permitted to him but upon ſpecial occaſions and provocation, for this cauſe God ſhall ſend, &c. Fourthly, The ſucceſs of this Power when exerciſed, is certain. They are not only ſtrong deluſions in regard of the Power from whence they come, but alſo in regard of the event, thoſe upon whom they come cannot but believe.Sclater in loc. Infatuation and Pertinaciouſneſs are the certain fruits of it. Fifthly, The Proof of all is manifeſt in the quality of the Errours entertained, for they are palpable groſs lyes, and yet believed as the very truths of God, and they are in ſuch weighty points as do evidently determine the Soul to ruine, lies to be damned, which two things are ſufficient proofs of Spiritual faſcination. It being unimaginable that rational Men (and eſpecially ſuch as were inſtructed to a belief of a contrary truth) ſhould ſo far degenerate from the light of Reaſon, as to be deluded by groſs and apparent Lyes, and of ſuch high importance, except their minds had been blinded in ſome extraordinary way. Some further confirmation may be added to this truth from 1 King. 22. 21. And there came forth a Spirit and ſtood before the Lord, and ſaid, I will perſwade him—I will go forth, and I will be a lying Spirit in the mouth of all his Prophets, and he ſaid, thou ſhalt perſwade him, and prevail alſo. I might here take notice of Satan's readineſs in this work, as wanting neither skill nor will, if he were but always furniſhed with a Commiſſion; as alſo the powerful efficacy of Spiritual Witchcraft, where it pleaſeth the Lord to permit to Satan the exerciſe of his Power,Licet ei (Deo concedente) ſpecies, imagines & ſimulacra rerun… falſarum eſſingere in imaginaria hominum facultate, ita ut falſa pro veris eis demonſtrentur, deinde poteſt incendere at que inflammare appetitum eorum ad ea incredibili alacritate praedicanda, &c. Pet. Martyr. in Loc. Thou ſhalt perſwade, and prevail alſo. But that which I would obſerve here, is ſomething relating to the manner of his proceeding in theſe Deluſions: He attempted to deceive the falſe Prophets, and by them to delude Ahab; and both, by being a lying Spirit in the mouth of the Prophets: which neceſſarily, (as Peter Martyr obſerves) implies, (1) That Satan had a Power ſo ſtrongly to fix upon their Imaginary Faculty, the Species, Images, or Characters of what was to be ſuggeſted, that he could not only make them apprehend, what he preſented to their minds; but alſo, make them believe, that it was a Divine Inſpiration, and conſequently true: for theſe falſe Prophets did not ſpeak hypocritically, what they knew to be falſe, but what they confidently apprehended to be true; as appears by the whole ſtory. (2) He could irritate, and inflame their deſire to publiſh theſe their Perſwaſions to the King, after the manner of Divine Prophecies. (3) He had a further power of perſwading Ahab, that his Prophets ſpake Truth.
That paſſage of Rom. 1. 28. God gave them over to a Reprobate Mind, Reynolds treat of Paſſions, Chap. 4. p. 27.—doth give ſome account how Men are brought by the Devil into theſe falſe Perſwaſions. A Reprobate Mind, is a Mind injudicious; foreign.a Mind that hath loſt its Power of diſcerning. 'Tis plain then, that he can ſo beſot and blind the mind, that it ſhall not be ſtartled at things of greateſt abſurdity, or inconveniency.
If any yet further enquire, how he can do theſe things? We muſt anſwer, That his particular ways and methods, in this caſe, we know not; only it may be added, That Epheſ. 4. 17. Paul tell us, He can make their minds vain, and darken their underſtandings. By Mind, the ſeat of Principles is commonly underſtood. foreign.By Underſtanding, the Reaſoning, or diſcurſive Faculty, which is the Seat of Concluſions: ſo that his Power ſeems to extend to the obliterating of Principles; and can alſo diſable them to make right inferences: inſomuch, that he wants nothing, that may be neceſſary to the begetting of ſtrong perſwaſions of any falſhood, which he ſuggeſts; according to what is intimated, Gal. 5. 3. This Perſwaſion cometh not of him that called you: that is, not of God, but of the Devil.
From all theſe Scriptures, then it appears, That this Spiritual Faſcination, is a Power in Satan which he exerts, by ſpecial Commiſſion, upon thoſe that receive not the Truth in the love of it, by which be can ſo ſtrongly imprint falſhoods upon their Minds, that they become unable to diſcern betwixt Truth, and a Lye; and ſo by darkning their Ʋnderſtanding, they are effectually perſwaded to believe an Errour.
Secondly, There is yet another proof of this Spiritual Witchcraft, from the conſideration of the Effects of it upon the Deluded: and the uncouth, ſtrange unnatural way of its proceeding. Let all particulars of this kind be put together, and it will not be found poſſible to give any other rational accompt of ſome Errours, than that of extraordinary Deluſion.
Firſt, Let us take notice of the vileneſs and odiouſneſs of ſome Errours that have prevailed upon Men; ſome have been plainly ſottiſh; ſo evidently fooliſh, that it cannot be imagined, that Men that entertained them, had at that time the uſe of Reaſon, or any competent Underſtanding. This very conſideration, the Prophet Iſaiah inſiſts upon largely, Chap. 44. from verſ. 9. to verſ. 21. Where he taxeth them ſmartly, for the ſenceleſs doltiſhneſs of their Errour, in Worſhiping Idols: he tells them, the matter of it is the Work of Nature; a Cedar, Oak, or Aſh, that they themſelves (poſſibly) had planted, and the Rain did nouriſh it. Verſ. 14. He tells them alſo, That the form of it, was from the Art of the Workman, the Smith, or Carpenter. Verſ. 12, 13. The Smith with the Tongs, both worketh in the Coals, and faſhioneth it with Hammers, and worketh it with the ſtrength of his Arms.—The Carpenter ſtretcheth out his Rule, he marketh it out with a Line, he fitteth it with Planes, and he marketh it out with a Compaſs.—He further minds them, that without any reverence, they make uſe of the reſidue of the Materials; out of which, they formed their Idol to common ſervices of dreſſing their meat, and warming themſelves; He burneth part thereof in the Fire, with part thereof he eateth Fleſh, he roaſteth roaſt, and is ſatisfied; yea, warmeth himſelf, and ſaith, Aha, I am warm, I have ſeen the fire. Verſ. 16. Then he accuſeth them of Sottiſhneſs; in that, the reſidue thereof he maketh a God, even his graven Image, he falleth down to it, and worſhipeth it, and prayeth unto it, and ſaith, Deliver me, for thou art my God, verſ. 17. And from all this he concludes, That ſeeing this is ſo directly contrary to common reaſon and underſtanding, (which. in the ordinary exerciſe of it, would eaſily have freed them from ſuch a dotage: for if they had but knowledge or underſtanding to ſay, I have burnt part of it in the fire; I have baked bread, and ſhall I make the reſidue an abomination?—Verſ. 19. They could not have been ſo fooliſh,) it muſt then, of neceſſity, be a Spiritual Infatuation. Their Eyes were ſhut that they cannot ſee, and their Hearts, that they cannot underſtand—Verſ. 18. A deceived heart hath turned him aſide—Verſ. 20. Other Errours there are, that lead to beaſtly, and unnatural Villanies; ſuch as directly croſs all the ſober Principles of Man-kind, the natural Principles of Modeſty, the moſt general and undoubted Principles of Religion, and Holineſs. As when Adulteries, Swearing, Ranting, going Naked, Cruelties, Murthers, outragious Confuſions, and Madneſs, are cloathed with pretences of Spirit, Revelation, freedom in the uſe of the Creature, exerciſe of Love, and having all things common, &c. (Of which, ſad inſtances have been given more than once.) Let any ſober Man conſider, how it could come to paſs, That Men that have Reaſon enough to defend them againſt ſuch Furies, and the knowledge of Scripture, which every-where (with the greateſt happineſs imaginable, and higheſt earneſtneſs) doth prohibit ſuch Practices as moſt Abominable, and doth direct to a Sober, Juſt, Modeſt, Humble, inoffenſive Life, ſhould entertain notwithſtanding, ſuch Errours, as transform Men into Beaſts, Monſters, or rather Devils; and Religion, into the groſſeſt Impieties: and all this, as the perfection and top of Religious Attainment, commanded in the Word of God, or by his Spirit; and well-pleaſing to moſt holy and pure Divine Majeſty? Let it (I ſay) be left to the conſideration of Men, how it ſhould be, without ſome ſuch extraordinary Cauſe as hath been mentioned?
Secondly, Let it be obſerved alſo, That ſome Errours bring with them ſome extraordinary, ſtrange, unnatural, unuſual Actions; and put Men into ſuch odd garbs, poſtures, and behaviours, that it is eaſie to ſee, they are acted by a force, or power, not humane. Some have been carried to do things, beyond whatſoever might have been expected from the age and capacities of the Parties; as Extaſies, Trances, and quakings of little Children; their Propheſying, and ſpeaking Scripture-threatnings after ſuch fits. Some have been acted in a way of extatical Fury; as*Ferunt quendam nomine Montanum—Spiritu quodam maligno abripi, & de repente furore & mentis inſania exagitatum bacchari: at que mox non ſolum timerè garrire, ſed peregrinas quaſdem voces fundere & Prophetare-Nonnulli illum tanquam inſano Spiritu praeditum, Daemonio agitatum—increpabant ita Chriſtopher interp. Euſeb. Hiſtor. Eccleſ. Lib. 5. Cap. 15. Montanus, of whom Euſebius witneſſeth: That ſometimes he would be ſeized upon, by a kind of malignant Spirit, and would ſuddenly-break forth into a rage and Madneſs; and preſently utter raſh and bold Speeches, ſtrange unuſual Voices, with Propheſyings; inſomuch, that he was judged by thoſe that ſaw him, to be acted by the Devil. Others have been as in a more ſober ſpiritual Rapture: an inſtance whereof I ſhall give you from Mr. Baxter in theſe words; I have heard from an ancient godly Man, that knew Arthington, and Coppinger; that they were poſſeſſed with the Spirit of the Grundletonians. The ſame Man affirmed, That he went but once among them himſelf, Baxter's confeſſion of Faith pag. 3. In the Margin.and after Prayer, they breathed on him, as giving him the holy Ghoſt; and he was ſo ſtrangely tranſported for three days, that he was not the ſame Man; and his Family wondred what was the matter with him: he had no Confeſſion of Sin, but an elevated ſtrain in Prayer, as if he had been in ſtrange Raptures: and after three days he was as before, and came no more at them. Some have been carried into Childiſh, and ridiculous Actions; ſuch was the behaviour of Jo. Gilpin, See his ſtory called the Quaker ſhakenin his Deluſion at Kendal in Weſtmerland; as his going to the Fidlers Houſe, playing upon a Baſe Viol, in token of Spiritual Melody; his creeping up the Streets upon hands and knees, in token of bearing his Croſs; his making Marks on the ground, and beating it, as his Mortification of Sin: and a great many more things of like nature.
Such things as theſe, are as ſpiritual Marks and Characters engraven upon Errours, by which a diabolical Power, moving and acting ſuch deluded Creatures, (like ſo many Puppits) is evidently diſcovered.
Thirdly, When we ſee not only Idiots, and thoſe whoſe defect of Underſtanding, might put them under the power of an ordinary Cheat, thus impoſed upon; but Men, otherwiſe intelligent, rational, and ſerious, blinded with Follies, taken with apparent Dotages, admiring Trifles, and carried away with things, which common reaſon would teach them to abhor: 'tis more than ſuſpicious, that 'tis not any probability of Truth, or excellency in the Errour, that prevails with them: but, a Spiritual Power that doth bewitch them. When we conſider, that ſuch a Learned Man as Tertullian begins to admire ſuch a wretch as Montanus; or ſuch an one as Arthington, led away with Hacket and Coppinger, or ſuch a Man as Kneperdollin, ſeduced by John of Leyden; and eſpecially, ſuch numbers of wiſe, and ſeemingly ſober and Religious perſons going down the ſtream, after irrational and plainly irreligious Errours; what elſe can be apprehended to be the cauſe, but a powerful Satanical Deluſion?
Fourthly, Add we to theſe, the conſideration of the ſuddenneſs of the prevalency of ſuch Errours, againſt plain and evident Truths, (which is a circumſtance taken notice of by the Apoſtle. Gal. 1. 6. I marvel that ye are ſo ſoon removed from him that called you into the Grace of Chriſt, unto another Goſpel.) In which caſe we may obſerve, it uſually falls out, That Mens Affections prevent their Diſcoveries, at the firſt view they are taken, before they underſtand what the Errour is; and they are perſwaded before they know.
Fifthly and Laſtly, That the earneſtneſs of the proſecution, by which they maintain, and propagate the Errour, is a kind of unnatural fury, which hurries Men with violence into an unyielding ſtifneſs, to the ſtifling of all kind of Charity, and Conſideration. Theſe things put together, (I ſay) makes the matter in hand evident; when Men, otherwiſe rational, are at firſt touch, highly inamoured with, and violent in the purſuit of Errours, that are ſottiſh, or devilliſh; we can reſolve it into nothing leſs, than into that of the Apoſtle, Who hath bewitched you? The improvement of this firſt, and great advantage for the introduction of Errours, is more than can be well expreſſed; but he hath beſides, other advantages which he no way neglects: among which,
Secondly, Our Imperfection in Knowledge, is none of the leaſt; if our Knowledge had been perfect, it would have been a task too hard for the Devil, to make us Erroneous; for Men do not err, but ſo far as they are ignorant: to impoſe upon Men againſt clear and certain Knowledg is impoſſible. Men cannot believe that to be true, which they know to be falſe. It would be as ſilly for Satan to make ſuch attempts, as for a Jugler to endeavour the deception of thoſe, that know and ſee the ways of his Conveiances as well as himſelf. That our Knowledg is imperfect, I ſhall prove and explain in the following particulars.
Firſt, The Scripture plainly aſſerts it, the greateſt number of Men (which are in an unregenerate Eſtate) are expreſly called, fooliſh, blind, ignorant, Men that are in Darkneſs, Men that do not know, nor conſider, that periſh through Ignorance. Others, that (in compariſon to theſe) are called Children of the Light; and ſuch as ſee with open face, are notwithſtanding (when compared to a ſtate of Perfection) repreſented to be in the Non-age of their Knowledg, unripe, imperfect; the Apoſtle doth ſo expreſs it, 1 Cor. 13. 9. We know in part, we propheſie in part. In the Explanation of this, he compares our attainments in this World, to the underſtanding, thoughts, and ſpeakings of Children, v. 11. concludes v. 12. That all our knowledg, gives us but a dark imperfect reflection of things; we ſee through a Glaſs darkly.
Secondly, Men that have had the cleareſt heads, and have been at the greateſt pains in their enquiries to find out Truths, have brought back the clear conviction of their own Ignorance.Plura neſcio quam ſci… Epiſt. 119. c. 21. Melch. Adam in vita. Auſtin confeſſeth, That in the Scriptures, (which he made his chief ſtudy) the things which he knew not, were more than the things he underſtood. Chytraeus, in humble Modeſty goes a little further, My deareſt knowledg (ſaith he) is to know, that I know nothing: and it will be a clear demonſtration of that Mans ignorance, that boaſts of his Knowledg; his own mouth will prove againſt him, that he knows nothing as he ought to know.
Thirdly, The conſideration of the Nature of the things, which are the Objects upon which we employ our ſearch, will ſufficiently convince us, that we do comprehend but very little. For though the Scripture hath expreſſed the main concerns of eternal Life ſo fully, that they are as clear as Light, and need no ſuch ſtretch of the Brain, but that the meaneſt capacities may as certainly underſtand them, as they underſtood any thing of common buſineſs; as, That Chriſt dyed for Sinners; that without Faith it is impoſſible to pleaſe God; foreignthat without Holyneſs no Man ſhall ſee his face, &c. Yet, (as Peter ſpeaks, 2 Pet. 3. 16.) There are many things that are hard to be underſtood; there are Difficulties, Depths, and Myſteries. Some things (whereof we have but dark touches in Scripture; though enough to let us know, that ſuch things there are; and to humble us for our ignorance) are, in their own nature, ſublime, bounded on all ſides with Rocks, and Praecipices, where our near and bold approaches are prohibited: ſuch are thoſe things, that concern the Decrees of God, the Trinity, &c. Other things are dark and uncertain to us, from their very proximity to us (as ſome are pleaſed to fancy the reaſon;) ſuch are the nature, faculties, and workings of our own Souls within us: which we cannot directly ſee, (as the Eyes ſees not it ſelf) and do but as it were gueſs by dark reflections. Some things in Scripture are accidentally obſcure to us, that were plain to thoſe that heard them firſt, to whom they were ſpoken, and written: for now, to the underſtanding of a great many paſſages, there is neceſſary the knowledg of the Tongues, in which they were dictated, of the Hiſtories of thoſe times to which they ſeverally related; as alſo, of the particular Cuſtoms of the Jewiſh Nation, which gave a mold and form to a great many Scripture Aſſertions: all which are eaſie, and familiar to thoſe that knew the exact propriety of ſuch Languages, were acquainted throughly with ſuch Hiſtories Cuſtoms, Uſages, and manner of Speakings: and beſides all theſe, the application of general Rules, to particular Caſes, (where a little circumſtance may make a great alteration,)D'Eſpagne popular Errours. §. 2. Chap. 12. is full of puzzle and intricacy. Inſomuch, that ſome have thought, that there are ſeveral caſes of Conſcience, that are not yet fully determined, and that are like ſo to remain.
Fourthly, Neither is the nature of Knowledg it ſelf, without an Argument to prove, the inſufficiency of our Knowledg; to Know, is properly to underſtand things by their Cauſes; or at leaſt, by their Effects: and to make a right reſult of Particulars from a general Maxim. Such a kind of Knowledg, is neceſſary in Religion; for ſetting aſide, ſome particulars of myſterious height, (about which, God hath ſet bounds, leſt Men in preſumptuous boldneſs ſhould adventure to break through unto the Lord to gaze.) And ſome things which are the Principles of Nature, or their next reſults, (which are upon that ſcore, beyond all need of enquiry,) in all which, 'tis enough to believe, that what the Scripture ſaith is true, without asking a further account: yet in other things, the Scripture gives us the Grounds, Reaſons, and Proofs of what it declares, or aſſerts; as may appear by infinite Examples: ſo that to know Chriſt dyed, or that we are juſtified by Faith, or that Chriſt ſhall come to Judgment; without a knowledge of the grounds, and reaſons of theſe things, is indeed but groſs ignorance. The like may be ſaid, of the Knowledg of general Precepts, without the Knowledg of their neceſſary Application.
But how few are there that do thus know? the greateſt part of Men ſatisfie themſelves with the bare affirmations of Scripture, and they reſolve all into this, That the Word of God ſaith ſo: or, That it is the Will of God it ſhould be ſo, without further enquiry.
And as for others, though they may know the Reaſons of many things, yet are there a vaſt number of Particulars, whoſe reaſons we know not, though the Scripture may contain them: and as for Conſequences, and the application of general Rules, their juſt limitation, and the Enumeration of the Caſes wherein they are true, or falſe: it is that that keeps the Wits of Men upon the rack perpetually.
Fifthly, The unſuitableneſs of our Capacities, to thoſe Objects of Words, we have but a mole-hill of ſubſtantial Matter. Nay, ſeeing we make but a ſorry ſhift, at beſt, by theſe Artifices to come to ſome rude conceptions of things, which otherwiſe we cannot in any tolerable manner comprehend; it is as great a proof of our imperfection in Knowledg, as the neceſſary uſe of ſtaves and crutches is an evidence of lameneſs. If I ſhould paſs from this, to the conſideration of the Multitude (beyond all number) of Books that are written, we ſhall find them but ſo many Proclamations of our Ignorance; for if we could believe them all to contain ſo many wholſome Precepts of neceſſary Truth (which yet we cannot rationally imagin) this would imply, That the greateſt part wanted theſe informations; and that common Ignorance is not only a general diſtemper, but alſo a Diſtemper hard to be cured, that ſtands in need of ſuch Multitudes of Inſtructors, and ſuch varieties of helps. But if we believe, that among this infinite number of Volumes there are thouſands of Lyes, millions of unproved Conjectures, millions of millions of idle unprofitable Fancies; then do we in expreſs terms pronounce them guilty of Ignorance, and of Ignorance ſo much the more dangerous, by how much the more bold it is, to avouch it ſelf in the Light, and to obtrude it ſelf upon the belief of others, who inſtead of being better informed by it, ſhall but encreaſe their own blindeſs: were there nothing to be ſaid but this, That there are ſuch a vaſt multitude of Commentators upon the Bible, which do all pretend to expound and explain it, it would of neceſſity admit of theſe Concluſions. (1) That the Bible hath in it things ſo dark or at leaſt, our capacities are ſo dull, that there is need of great endeavours to explain the one, or aſſiſt the other. (2) That the Knowledg of Men is imperfect: for if all, or moſt Men could certainly interpret the Scripture, there needed not ſo many Volumes, but that one, or two might have ſignified as much, as now whole Libraries can do.
The imperfection of our Knowledg, being thus laid open, 'tis eaſie to ſee, what advantages the Devil may make out of it, for the promoting of Errour; for it muſt now become our wonder, not that any Man errs, but that all do not. We find it eaſie to impoſe any thing upon Children, 'tis an eaſie matter for a trifle to cheat them out of all they have. Surely then Satan may do as much by Men, who are but Children in underſtanding. The Apoſtle, Epheſ. 4. 14. puts us in mind of this hazard, under that very ſimilitude, That we henceforth be no more Children toſſed to and fro, and carried about with every wind of Doctrine. How fitly doth he reſemble us to Children? Their weakneſſes are, (1) Want of diſcerning, they ſee not the true worth of things. (2) Credulity, they believe all fair ſpeeches, and ſpecious Promiſes; and the hazard of both theſe is in this, That it makes them unconſtant, uncertain, and fickle; and ſuch are we made by our Ignorance: ſo little do we truly diſcern, ſo apt are we to believe every pretence (for the ſimple believes every word, foreignProv. 14. 15.) That as the Apoſtle's Metaphors do tell us) we are eaſily toſſed from one conceit or Opinion to another,foreign as a Ship is by the Waves, or a Feather in the Wind.
Thirdly, A third advantage which the Devil takes againſt us in his deſign of Errour, is the byaſs of the Mind; were our Underſtandings purely free, in a juſt and even ballance toward all things propounded to its deliberation and aſſent, (though it were imperfect in its Light) the danger were the leſs; but, now in regard of the bent and ſway it is under; 'tis commonly partial, and inclined to one ſide more than to another, and yet the Matter were the leſs, if only one or two noted things had the power of ſetting up a falſe-Light before the Mind; but there are many things that are apt to do us this miſchief, which have the ſame Effect upon us, that bribes have upon perſons intereſted in Judgment, which not only tempts them to do wrong, but ſo blindes their eyes, that they know not they do ſo, or at leaſt, not in ſo great a meaſure. The Mind is byaſſed.
Firſt, Naturally to Errour, rather than Truths; the corruption of our Nature is general, and doth not only diſpoſe the will and affections to practical iniquities, but doth alſo incline the Ʋnderſtanding to Errour and miſapprehenſion. And that ſeems to be the ground of Chriſts aſſertion againſt the Jews; Jo. 5. 43. I am come in my Fathers Name, and ye receive me not; if another ſhall come in his own name, him ye will receive. Which implies, That Men are Naturally more prone to believe an Impoſter, than one that ſpeaks the moſt certain and profitable Verities: and beſides this general inclination to vanities and lyes, there are (if ſome think right) ſome Errours that are formally engraven in the nature of faln Man; D'Eſpagne popular Errours. §. 2. Chap. 4.as that Opinion, To be ſaved by Works. For not only do all Men (that have any apprehenſions of a future Eternal State) reſolve that queſtion of obtaining Salvation into Works, as the proper Cauſe, (and indeed no other could have been imagined, if the Scripture had not revealed the Redemption by the Blood of Jeſus.) But the Jews in Jo. 6. 28. (When they propound that Queſtion, What ſhall we do, that we might work the works of God?) take it for granted, That Works (of ſome kind or other) are the cauſes of Happineſs. Poſſibly ſome impreſſion of that Notion (while it was a Truth, as in the ſtate of Innocency it was,) may yet remain upon our Natures, though by the Fall, the Caſe is altered with us.
Secondly, The Mind is byaſſed by bodily temper, and complectional inclination; the varieties of Complections, introduce varieties of Humours, and Diſpoſitions: and the Underſtanding (being neceſſitated to look through theſe, as ſo many coloured glaſſes,) is apt to judge, (that is to miſ-judge) according to the miſ-repreſentation of Objects.
Thirdly, Sometimes habitual acquirements have the ſame influence upon the Underſtanding, that Natural humours have. The Arts and Sciences we ſtudy, our ways of Education and Imployment, are but ſo many prejudicate praepoſſeſſions that do ſecretly taint the Mind.
Fourthly, There are alſo accidental inclinations, which (though not cuſtomary) have the force of a ſecond Nature, becauſe their working is violent and impetuous, and theſe which are from a wounded Conſcience, or exceſſes of Melancholy, have a byaſs more than ordinary; they lay violent Hands upon the Underſtanding, and with a mighty Torrent run it down. So that if an Errour be offered, that is ſuitable to ſuch fears, or miſapprehenſions, it can ſcarce miſs of ſucceſs. The extraordinary turbulencies of ſome other Paſſions; as Anger, Love, &c. have the like Effect.
Fifthly, Vitious Habits do ſo much byaſs the Mind, that the Underſtanding muſt needs be defiled by them. Nothing can more prepare the Mind to a wicked Errour, than a wicked Life. An Errour of Indulgence (being ſo grateful to Corruption) may readily find favour with the underſtandings of thoſe that know not to do good, becauſe they have accuſtomed themſelves to do evil.
Sixthly, There are External things that have no leſs power on the Underſtanding, than any of the fore-going; and theſe are Cuſtom, Education, and Intereſt; theſe ſtick ſo cloſe, and work ſo ſubtily, that though there are few that are not (in diſputable caſes) influenced by them, yet none are able, or willing to take notice, how, and by what ſteps they do engage them to paſs Sentence againſt Truth. And indeed, that Man muſt have a ſingular meaſure of ſuſpicious Watchfulneſs, and clear Integrity, that is not deceived by them. And the beſt way to keep clear of the miſchief that theſe may do us, is to be ſevere in our ſuſpitions, on that ſide to which Cuſtom and Intereſt have their tendencies.
Seventhly, I might Note, that there is ſomething conſiderable to this purpoſe, in the nature of Spirits. Some Spirits are unfixed, and volatile; and theſe are ſoon altered by their own unſteadineſs. Others are tenacious and unflexible; and if ſuch be firſt ſet wrong, 'tis not an eaſie thing that will reduce them to Truth. Others are ſoft and ductile, perſwaded by good words as ſoon as ſtrong arguments. And again, ſome are of ſuch a rough, ſowre, contradictious temper, that they will ſooner chuſe to run wrong, than comply with the perſwaſions of thoſe that offer Truth, even for that reaſon, becauſe they are perſwaded to it; ſo that the Truth which (if none had minded them) they of themſelves would have embraced, they will now refuſe when 'tis preſſed upon them, out of a croſs and thwarting humour, becauſe they hate nothing more than to do as they are bidden.
To come a little nearer, Let us conſider how theſe things ſhew their Power upon the Mind, to ſway and incline it. 'Tis indeed true, That in things that are clearly and ſtrongly propounded to the Underſtanding, it cannot but judg according to the evidence of Truth; and cannot be guided by the Will, to judg contrary: nay, the Will (though in things purely ſpeculative, it may retain its averſeneſs; as alſo in things Practical, while they are conſidered only, as what may be done, before the Underſtanding hath come up to its final reſolve, determining, that ſuch things muſt, or ought to be done) cannot but follow the light and information of the Underſtanding,Tantum quiſque vult, quantum intelligit ſe velle debere. and that according to the Proportion of its Conviction; ſo that though in ſome Caſes, a Man would have things otherwiſe than he believes them to be: yet, he cannot believe what he will, neither can he refuſe to will what is certainly repreſented to be good and neceſſary. Notwithſtanding all this, the fore-mentioned Particulars may ſo byaſs the Mind, that it ſhall not act truly and ſteadily; as we may ſee in theſe three Particulars.
Firſt, In things clearly demonſtrated to the Underſtanding; though the Will cannot directly oppoſe, nor prevail to have them judged falſe,Intellectus ſequitur voluntatem quoad exercitium, non quoad ſpecificationem. yet it can indirectly hinder the procedure of the Underſtanding, and divert it from fixing its conſideration upon the Truth; or from working it ſelf into poſitive determinations, for bringing it into Practice. Thus, many that cannot but believe there is a God, and that his Law is true; being byaſſed by their Luſts, the power of Pleaſures, or Intereſt, &c. do prevail upon their underſtandings, to take up other Objects of conſideration; ſo that they are ſaid to forget God, and to caſt his Commandments behind their backs: as alſo, not to remember their latter-end, though they cannot but believe, that they ſhall dye. Truth may be impriſoned, and fettered, where it cannot be ſlain. We read of holding the Truth in Ʋnrighteouſneſs, Rom. 1. 18. Which was this, That thoſe Heathens (of whom the Apoſtle ſpeaks) by reaſon of their vitious Inclinations and Practices; though they could not obliterate thoſe notices of Equity and Religion that were imprinted on their Minds; yet, they kept them at under, (as Captives in a Dungeon) and ſuffered them not to riſe up in a juſt practical improvement. Now the wrong that is done to Truth this way, is not only, by rendring it unfruitful and uſeleſs at preſent, but hereby the Devil hath his advantage in the gaining of time, to gather together more Forces againſt that Truth; and by frequent onſets of contrary Arguings; (eſpecially upon the advantage of the Minds indifferency, and remiſſneſs, begot by long and often Diverſions,) to ſet another face upon it, and by degrees to over-turn former Perſwaſions. This was the very Caſe of the Heathens, in the place laſt cited; who being firſt ſwayed by their Impieties, became unwilling to give way to thoſe Dictates of Light and Juſtice which they had; and having thus gratified their Luſts, the Devil further prevailing with them, to find evaſions from the power of thoſe Truths, they began to make unſuitable Inferences from theſe Premiſes, which they could not deny, and ſo became ſottiſh and vain in their reaſonings, changing the glory of the uncorruptible God, into an Image made like unto corruptible Man. And by ſuch practices againſt Truth, they at laſt changed the Truth into a Lye, verſ. 25. and at longrun obliterated the knowledg of God out of their Minds. This is Satan's old Method of over-turning Truth at laſt, by diverting the Mind from receiving the preſent powerful Impreſſions of thoſe Principles.
Secondly, But in things doubtful, where there is not a clear certainly, what is Truth? but contrary Opinions ſtrive with ſuch equal confidence, that 'tis difficult to determine which hath the Conqueſt; there the Mind may be ſo ſwayed by its byaſs, that it may give approbation to Errour: nay, where upon a fair and indifferent tryal, Truth hath the greater appearance of ſtrength; and Errour nothing elſe, than little ſhadows or appearances of Reaſon to ſhelter it ſelf under; yet, that way may the mind be inclined by the aforeſaid things. We have a more eaſie and facile belief for what we would have, than for what we would not. Though there is nothing more noted by common experience than this, that Men are uſually drawn aſide by Humours, Inclinations, Intereſts, and Education, &c. to judg well of that which an unprejudiced perſon would eaſily ſee to be weak, unjuſt, ridiculous, or unreaſonable: yet, how theſe conſiderations and tempers do exert their force upon the Underſtanding to draw it into a compliance; or by what ſecret Art they can heighten Probabilities, and leſſen Objections; or by what inſenſible progreſs they move, that Men thus carried do not perceive that they are under ſuch a force, is not ſo very diſcernible. How often may we obſerve, Men (that are rational enough, to diſcover the pitiful ſhifts, and poor allegations of others,) with ſuch gravity and confidence (where their own Intereſts are concerned) to offer ſuch low reaſonings, and extravagant impertinences, that all that hear them, are ready to laugh at their folly; and yet they themſelves entertain no leſs than perſwaſions of the invincibleneſs of their Arguings? they ſo eagerly deſire what they would eſtabliſh, that they, think any thing is enough to juſtifie it; and are apt to imagine that their ſhifts and excuſes appear as ſtrong to others, as to themſelves. I have known ſome, that by the ſway of Intereſt, have changed their Opinions in Religious Matters, and have really become otherwiſe perſwaded, than they had been formerly, (and not as ſome, who for advantage will knowingly take up what they cannot believe to be true,) and have not been able to ſay, That they have met with new Arguments, or new Anſwers to Objections; but, I know not how, Arguments, which they had contemned, and laid by for weak, began to look big upon them: the Arguments by which their former Perſwaſion was upheld, grew inſenſibly feeble in their hands; the one revived, gathered ſtrength, after they had a little cheriſhed them, by thinking there might be ſomething in them, though before they knew all the Particulars, and could not inſtance in any thing which they had not formerly notified and anſwered; and the other ſort of Arguments grew weaker and weaker, till at laſt they parted with all good conceit of them; ſo that ſuch a change was but as the turning of the Tables: that which acted behind the Curtain, and wrought this change of the Fancy, could be no other than ſome of the forementioned things that byaſſed their Mind; for where the Arguments, pro and con were the ſame, the alteration of Opinion (where Men are not ſo wicked as to go directly againſt their own Light,) muſt of neceſſity be imputed to the different poſitions of external things, and the different humours and inclinations begot by them: Even as the different ſtations of Men in the proſpect of ſome Pictures, repreſent them variouſly, one way they give the ſhape of a beautiful face; another way, they expreſs the ugly deformity of a Devil: or as different reflections of the Sun-beams upon the ſame Object, cloath it with ſeveral colours. The Scripture doth alſo give us notice of this advantage which the Devil takes from the inclinations of Men, to lead them into miſtakes. That of Mic. 2. 11. (If a man walking in the Spirit of falſhood, do lye, ſaying, I will propheſie unto thee of Wine, and of ſtrong-drink, he ſhall even be the Prophet of this People) hath this for its Foundation, that let the Errour be never ſo groſs and palpable; (as if a Man ſhould propheſie a liberty for Drunkenneſs,) if it be ſuitable to the ſway of peoples humours, it will readily enough be embraced, He ſhall be a Prophet to this People: that is, ſuch a Prophet will eaſily prevail with ſuch a People, their vitious inclinations fit them for any impreſſion of a ſuitable Errour. The Apoſtle Paul alſo found this too true in the Hereſies of his own times: for he tells us, That Seducers had learned that cunning from the Devil, to draw Men to Errour, by the ſway of their Luſts; 2 Tim. 3. 6. They creep into houſes, and lead Captive ſilly Women laden with Sins, and led away with divers Luſts. As alſo, 2 Tim. 4. 6. He propheſies of the future uſe of this Stratagem; After their own Luſts ſhall they heap to themſelves Teachers. So that the uſual prevalency of Errour, was, and is, from the under-ground-working of Luſts, Humours, Habits, and Inclinations; which make Men willing to entertain an Opinion, which can but gratifie them with a ſuitableneſs, or fitneſs.
Thirdly, Where the fore-mentioned Particulars of Inclination, natural, or acquired Humours, Cuſtom, Education, &c. do neither divert the Underſtanding, nor engage it to cloſe with Errour: yet, often do they diſcover, how powerfully they can byas the Mind, in that theſe prevail with Men, to modifie and mold a Truth according to the bent, or form of their inclinations. As a Bowl which is skilfully aimed at a Mark, goes nevertheleſs by a Compaſs which its byas forceth it unto, according to the riſings or fallings of the ground it meets with in the way. Men may arrive at real Truth in the main, and yet may ſhape it according to their humours. For inſtance, let us conſider the different modes or forms, in which the ſame Truth is repreſented under the workings of different tempers. A Melancholy Perſon conceives of all things under ſuch reflections, as Fear and Sadneſs do uſually give; if he conſider God he looks upon him in the notion of greateſt ſeverity and juſtice: if upon the ways of Duty, he colours them all in black, and can ſcarce account any thing Piety, which is not accompanied with ſadneſs and mourning; if he calls his Soul to a reckoning, his concluſions concerning himſelf are ſad, doleful, or at beſt ſuſpicious. On the contrary, an hilarous cheerful temper, cenſures all ſadneſs for fullenneſs, and is apt to accuſe thoſe that go mourning in their way, for unthankful Murmurers, and unbelieving Complainers; it interprets God's favourable condeſentions to the weak, in the greateſt latitude, and is eaſily perſwaded to thoſe things that are upon the utmoſt brink of Liberty: to which, others of a more timerous diſpoſition dare not approach, for fear of offending. This puts an higher excellency upon the duties of Praiſe, as the other upon Faſting and Mourning. Thoſe Men that are moroſe and ſevere, they are apt to think, that God is ſuch an one as themſelves: and though they acknowledg there is ſuch a grace as Charity, yet under a pretence of ſtrictneſs, they cannot believe they are bound to exerciſe it towards any that are under any failing, of which they judge themſelves to be free; and therefore ſuch Men are uſually very difficult, in all caſes wherein Condeſcention is to be uſed; they are hard to be reconciled, and after the miſcarriage of any perſon, are not eaſily ſatisfied of their Repentance: and in caſes of Diſſent from their way and practice of Religion, they are commonly cenſorious, and conclude the worſt. They again that are naturally mild and gentle, under a pretence of Charity and Meekneſs, are apt to become remiſs in their Carriages towards any Brother; and becauſe Charity thinks not evil, they model their acknowledged Duty into the form of their own diſpoſition, and ſo think they muſt ſee, and yet not perceive; and inſtead of covering the infirmities of a Brother, they have a Mantle to caſt over every tranſgreſſion. At the ſame rate alſo do they frame their conceptions of God, as if he was ſo merciful, that he would ſcarce reckon any Abomination to be above the height of an ordinary infirmity: theſe are apt to think, that the mercies of God (ſo much praiſed in Scripture) ſignifie little leſs than an indulgence in Tranſgreſſion, far above what Preciſians are apt to imagine: and that it is as eaſie to obtain forgiveneſs from God for any offence, as it is to ſay, The Lord be merciful to me a Sinner. Thoſe that accuſtom themſelves to the delights of the ſenſes, are apt to bend the way of their Religion to that humour; and think, that nothing can be ſolemn in Worſhip, that is not ſet out with garniſhings that may pleaſe the Eye, or Ear. Nay, 'tis obſervable enough, That Religion borrows ſome taint or ſhape, from the various Studies and Sciences of Men; in ſome, (as in many of the Fathers) we may ſee Religion dipt in Platoniſm, or Peripateticiſm. Some introduce the diſtinctions and definitions of Philoſophy; others compel all Scriptures to ſubmit to the Laws of ſtrict logical Analyſis. Thus, according to the various Mediums that Men look through, are Truths diſcoloured, and dreſſed up in ſeveral ſhapes: 'tis eaſie from theſe inſtances to imagine, that Satan muſt have a great advantage againſt us in point of Errour, from the byas of the Mind.
Fourthly, Adventurous Curioſities is another general advantage by which he works. This ariſeth partly from a deſire of Knowledge, and partly from Pride; and both theſe make way for his Deſign.
A deſire after Knowledg is Natural,Divinum eſt ſcire quamplurima. and withal very bewitching. To know hath ſomething in it more than ordinary. This is noted in Job 11. 12. Vain Man would be wiſe, though Man be born like a wild Aſſe's-colt: though he be fooliſh, yet he affects Wiſdome; and the very delight of Knowing, doth engage Men to curious prying Searches, though with much labour and hazard. Of this Temper were the Athenians, Act. 17. 21. They ſpent their time in nothing elſe, but either to tell, or to hear ſome new thing: not barely in telling News, but in inquiries after new Notions and Diſcoveries: and this made them willing to hear Paul, as a ſetter forth of ſtrange Gods, and a new Doctrine.
When this deſire after Knowledg is animated with Pride, (as oft it is, for Knowledg puffeth up) then 'tis more dangerous; when Men are upon a Deſign, to ſeem higher than others, to be ſingular, to ſee more, than what all Men ſee, to be admired, to out-talk their Neighbours, what adventures will they not make? How fair do they lye open to any conceit that may ſerve this end?
That Satan labours to improve this curioſity, is without doubt; he carefully affords fuel to this burning, and diligently blows it up into a flame. The firſt temptation had that ingredient in it, Ye ſhall be as Gods, knowing good and evil. And we ſee it was a great enticement to Eve, That which would make one wiſe, was therefore deſirable. The blame of Iſraels firſt Idolatry, ſeems to be laid at this door, Deut. 32. 17. They ſacrificed—to Gods whom they knew not, to new Gods that came newly up: implying, That they were drawn aſide from their old eſtabliſhed way of Worſhip, by a curioſity, to try the new ways of the Heathens. And ſo great an hand hath this, generally, in Errours; That Paul, 2 Tim. 4. 3. makes this itch after Novelty the great ground of that defection from Truth,Pluritus amirum eſt ſcabies Eccleſiarum. which he foreſaw was coming, They ſhall heap to themſelves Teachers, having itching ears. This itch of the Ear, is the uſual fore-runner of a Scab in the Church, becauſe it doth diſpoſe Men to receive any kind of Teacher. God indeed doth ſometimes take the advantage of our natural curioſity for our good: by this means many of Johns Hearers, who went out into the Wilderneſs to him, as to a ſtrange ſight (as thoſe words imply, What went ye out into the Wilderneſs to ſee?) were Converted. By this means, the Goſpel afterwards made a large Progreſs, as we ſee commonly new Teachers affect moſt at firſt, for when Men grow acquainted with their Gifts, their admiration decays, and the ſucceſs of their Labours is not ſo great many times. The Devil alſo obſerving, the prevalency of Curioſity; and that Men are more pleaſed with new Notions, than with old Truths; he endeavours alſo to Plow with this Heifer, and oft makes a great Harveſt by it. There is yet another advantage more that he ſometimes uſeth: and that is,
Fifthly, Atheiſtical Debauchery, when Men by long cuſtome in Sinning, have arrived to habitual Careleſneſs and Preſumption, then they become Practical Atheiſts; their Vitious Habits work upon their Underſtandings, to obliterate all Principles: when Men are gone ſo far, they are fit Engineers for Satan; for while they diſ-believe all things, they can (to ſerve a Deſign, or to head a Party) take up any Opinion, and pretend the greateſt ſeriouſneſs in the propagating it; though in the mean time, they ſecretly laugh at the credulity of the Vulgar.
Theſe Men let out themſelves, and all their parts to the Devil, and he knows how to make uſe of them, to bring on the deluſion, and deception of others. Many Ages have given Examples of ſuch: thoſe Seducers mentioned in the new Teſtament, were (ſome of them) of this rank, and therefore called deceitful Workers. Such as were not really under thoſe Perſwaſions, which they thought to ſix upon others; but upon deſign, transformed themſelves into the Apoſtles of Chriſt; ſuch as ſerved not our Lord Jeſus Chriſt, but their own bellies: and yet by good words and fair ſpeeches, deceived the hearts of the ſimple, Rom. 16. 18. Who, through Covetouſneſs, with feigned words, made Merchandize of Men, 2 Pet. 2. 3. Balaam was ſuch, and the Woman Jezabel that called her ſelf a Propheteſs, Rev. 2. 20. Such was the Arch-biſhop of Spalato, who for advantage could at pleaſure take up, and lay down his Religion.See the Narration called The falſe Jew. Such an one was the falſe Jew (not ſo long ſince) diſcovered in this place, who (being a Romiſh Emiſſary) pretended to be a Jew Converted; and ſeeking a pure Church, under that vizor, deſigning to overthrow (by private inſinuations,) the Faith of the ſimple, uncautious Admirers! by ſuch Inſtruments Satan works, where he hath opportunity.