Satans Temptations in Three Parts

CHAP. XVIII. Satan's second grand design against Duties, is to spoil them. (1) In the manner of undertaking; and how he effects this. (2) In the act or performance, by distracting outwardly, and inwardly. His various ways therein, by vitiating the Duty itself. How he doth that. (3) After performance; the manner thereof.

THE chief of Satan's ways for the hindering and preventing of Duty have been noted; what he comes short in this design, he next labors to make up, by spoiling and depraving them: and this he doth endeavor three ways.

First, By putting us upon Services in such a manner as shall render them unacceptable, and displeasing unto God, and unprofitable to us: As (1) by a careless and rash undertaking of Service. We are commanded to take heed to ourselves how we hear, or pray; and to watch over our hearts, that they be in a fit posture for meeting with God. Because the heart, in Service, is that which God most looks at, and our services are measured accordingly; if then by a heedless undertaking; we adventure upon them, not keeping out foot when we go into the house of God, we offer no other than the Sacrifice of fools; and give occasion to God to complain that we do but draw near to him with our lips, while our hearts are far from him.

Secondly, The like spoil of Duty is made, when we adventure upon it, in our own strength, and not in the strength of Christ. Satan sees the pride of our heart, and how much our gifts may contribute to it, and how prone we are to be confident of a right performance of what we have so often practiced before: and therefore doth he more industriously catch at that advantage, to make us forget, that our strength is in God; and that we cannot come to him acceptably, but by his own power. Christians are often abused this way; when their strength is to seek, Duty is oft perversely set before them, that they may act as Sampson did, when his locks were cut, who thought to shake himself, and to go out as at other times, and so fell into the hands of the Philistines.

Thirdly, If he can substitute base ends and Principles, as motives to Duty, instead of these that God hath commanded, he knows the Service will become stinking and loathsome to God. Fasting, Prayers, Alms, Preaching, or any other Duty may be thus tainted, when they are performed upon no better grounds, than to be seen of Men, or out of Envy, or to satisfy humor, or when from custom, rather than conscience. How frequently did the Prophets tax the Jews for this, that they fasted to themselves? and brought forth fruit to themselves? How severely did Christ condemn the Pharisees upon the same account? telling them, that in hunting the applause of Men, by these devotions, they had got all the reward they were like to have.

Fourthly, When we do our Services unseasonably, not only the grace and beauty of them is spoiled; but often are they rendered unprofitable. There are times to be observed, not only for the right management of common Actions, but also for Duties. What is Christian Reproof, if it be not rightly suited to season, and opportunity? The same may be said of other Services.

Fifthly, Services are spoiled, when Men set upon them without resolutions of leaving their Sins. While they come with their Idols in their heart, and the stumbling-block of their iniquity before their face, God will not be inquired of by them. He requires of those that present their Services to him, that (at least) they should not affront him, with direct purposes of continuing in their Rebellions against him: nay, he expects from his Servants, that look for a Blessing in their Duties; that they come with their hearts sprinkled from an evil conscience, and their bodies washed with pure water. If they come to hear the Word, they must lay aside all filthiness, and superfluity of naughtiness: if they pray, they must lift up pure hands. If they come to the Lord's Supper; they must eat that Feast with the unleavened bread of sincerity and truth. And albeit, he may accept the Prayers of those, that are so far convinced of their Sins (though they be not yet sanctified) that they are willing to lay down their Weapons, and are touched with a sense of Legal Repentance: for thus he heard Ahab, and regarded the Humiliation of Nineveh.) Yet while Men cleave to the love of their iniquity, and are not upon any terms of parting with their Sins, God will not look to their Services, but abhor them. For thus he declares himself, Isa. 1. 11. To what purpose is the multitude of your Sacrifices? Bring no more vain oblations.—I cannot away with them, it is iniquity, even the solemn meeting,—my soul hateth them, they are a trouble to me, I am weary to bear them: when you spread forth your hands, I will hide mine eyes from you, yea when you make many Prayers, I will not hear. The ground of all this is, that their heart was no way severed from the purposes of Sinning, Your hands are full of blood, verse. 15. Satan knowing this so well, he is willing that they engage in the Services of God; if they will keep up their Allegiance to him, and come with intentions to continue wicked still: for so while he cannot prevent the actual performance of Duty, (which yet notwithstanding he had rather do, because he knows not but God may by that means sometime or other rescue these Slaves of Satan out of his hand) he makes their Services nothing worth, and renders them abominable to God.

Sixthly, In the manner of undertaking, Duties are spoiled, when Men have not a submissive ingenuity in them, by giving themselves up to the direction and disposal of the Almighty; but rather confine and limit God to their wills and desires. Sometimes Men by attempting of Services to God, think thereby to engage God to humor them in their wills and ways. With such a mind did Ahab consult the Prophets about his expedition to Ramoth-Gilead; not so much seeking God's mind and counsel for direction, as thinking thereby to engage God to confirm and comply with his determination. With the same mind did Johanan and the rest of the people consult the Lord, concerning their going down to Egypt, Jer. 42. 5. Though they solemnly protested Obedience to what God should say, whether it were good or evil; yet when the return from God, suited not with their desires and resolutions, they denied it to be the Command of God; and found an evasion to free themselves of their engagement, Jer. 43. 2. Such dealings as these being the evident undertakings of an Hypocritical heart, must needs render all done upon that score, to be presumptuous temptings of God; no way deserving the name of Service.

Secondly, Not only are Services thus spoiled, in those wrong grounds and ways of attempting, or setting about them, but in the very act, or performance of them, while they are upon the Wheel, (as a Potters Vessel in the Prophet) they are often marred: and this Satan doth two ways. (1) By disturbing our thoughts, which should be attentive and fixed upon the Service in hand. (2) By vitiating the Duty itself.

First, By distracting or disturbing our thoughts. This is an usual Policy of Satan. Those Fowls which came down upon Abraham's Sacrifice, are supposed (by Learned Expositors) to signify those means and ways by which the Devil doth disorder and trouble our thoughts in Religious Services. And Christ himself compares the Devil stealing our thoughts from Duty, to the Fowls of the Air, that gather up the Seed as soon as it is sown. There are many reasons that may persuade us, that this is one of his Master-pieces of Policy. As (1) in that the business of Distraction is oft, easily done; our thoughts do not naturally delight in Spiritual things, because of their depravement; neither can they easily brook to be pent in, or confined so strictly, as the nature of such employments doth require; so that there is a kind of preternatural force upon our thoughts, when they are Religiously employed; which as it is in itself laborious: (like the stopping of a Stream, or driving Jordan back;) so upon the least relaxing of the Spring, that must bend our thoughts Heaven-ward, they incline to their natural bend and current. As a Stone rolled up a Hill, hath a renitentia, a striving against the hand that forceth it, and when that force slackens, it goes down-ward. How easily then is it for Satan to set our thoughts off our Work? If we slacken our Care never so little they recoil, and tend to their old Byas; and how easy is it for him to take off our hand? when 'tis so much in his power to inject thoughts and motions into our Hearts; or to present Objects to our Eyes, or Sounds to our Ears, which by a natural force raiseth up our apprehension to act: for in such cases, non possumus non cogitare: we cannot restrain the act of thinking, and not, without great heedfulness, can we restrain the pursuit of those thinkings and imaginations. (2) Satan can also do it insensibly; our distractions or roveings of thoughts creep and steal upon us silently, we no more know oft, when they begin, than when we begin to sleep; or when we begin to wander in a journey, where oft we do not take ourselves to be out of the way, till we come to some remarkable turning. (3) And when he prevails to divide our thoughts from our Duty, he always makes great advantage; for thus he hinders (at least) the comfort and profit of Ordinances. While we are busied to look to our hearts, much of the Duty goeth by, and we are but as those, that in Public Assemblies are employed to see to the order and silence of others, who can be scarce at leisure to attend for their own advantage. Besides, much of the sweetness of Ordinances are abated by the very trouble of our Attendance. When we are put to it (as Abraham was) to be still driving away those Fowls that come down upon our Sacrifice, the very toil will eat out, and eclipse much of the comfort. Thus also he (at least) provides matter to object against the sincerity of the Servants of God; and will assurly find a time, to set it home upon them to the purpose, that their hearts were wandering in their Services. Thus he further gets advantage for a temptation to leave off their Duty, and will not cease to improve such distractions (as we have heard) to an utter overthrow of their Services. Nay, if he prevail to give us such distractions as wholly takes away our minds, and serious attentions from the Service, then is the service become nothing worth, though the outward circumstances of attendance be never so exact and Saint-like. Who could appear in a more religious dress, than those in Ezek. 33. 31. who came and sat, and were pleased with Divine Services (as to all outward discovery) as God's People; yet was all spoiled with this, that their hearts were after their Covetousness.

Now this Distraction Satan can work two ways.

First, By outward Disturbances. He can present Objects to the Eyes, on purpose to entice our thoughts after them. The closing of the Eyes in Prayer, is used by some of the Servants of God, to prevent Satan's Temptations this way. And we find, in the Story of Mr. Rothwel, that the Devil took notice of this in him, That he shut his eyes to avoid distraction in prayer. Which implies, a Concession in the Devil, that by outward Objects he useth to endeavor our distraction in Services. The like he doth by noises and sounds. Neither can we discover how much of these Disturbances, (by Coughings, Hemmings, Tramplings, &c. which we hear in greater Assemblies) are from Satan, by stirring up others to such noises. We are sure the Damsel that had an unclean Spirit, Act. 16. that grieved and troubled Paul (going about these Duties) with her Clamours, was set on by that Spirit within her, to distract and call off their thoughts from the Services, which they were about to undertake. Besides, the common ways of giving trouble to the Servants of God in outward Disturbances, he sometimes (though rarely) doth it in an extraordinary manner: thus he endeavored to hinder Mr. Rothwel from praying for a Possessed Person, by rage and blaspheming. The like hindrance we read, he gave Luther, and others: and truly so strict an attendance in the exercise of our Minds, spiritual Sences, and Graces, is required in matters of Worship: and so weak are our hearts in making a resistance, or beating off these assaults, that a very small matter will discompose us, and a smaller discomposure will prejudice and blemish the Duty.

Secondly, He distracts or disturbs us also, by inward Workings, and injections of Motions, and representations of things to our Minds: and as this is his most general and usual way, so doth he make use of greater variety of contrivance and art in it: As,

First, By the troublesome impetuousness and violence of his Injections, they come upon us as thick as Hail. No sooner do we put by one Motion, but another is in upon us: he hath his Quiver full of these Arrows, and our hearts (under any Service) swarm with them, we are incessantly infested by them, and have no rest. At other times, when we are upon worldly business, we may observe a great ease and freedom in our thoughts; neither doth he so much press upon us: but in these, Satan is continually knocking at our door, and calling to us, so that it is a great hazard, that some or other of these Injections may stick upon our thoughts, and lead us out of the way; or if they do not, yet 'tis a great molestation or toil to us.

Secondly, He can so order his dealings with us, that he provokes us sometimes, to follow him out of the Camp, and seeks to ensnare us, by improving our own spiritual resolution and hatred against him; even as courage whetted on and enraged, makes a Man ventersome beyond the due bounds of prudence, or safety. To this end, he sometimes casts into our thoughts hideous, Blasphemous, and Atheistical suggestions, which do not only amaze us, but oftentimes engage us to dispute against them; which, at such time, is all he seeks for: for, whereas in such cases we should send away such thoughts with a short Answer, Get thee behind me Satan; We by taking up the Buckler and Sword against them, are drawn off from minding our present Duty.

Thirdly, He doth sometimes seek to allure, and draw our thoughts to the Object, by representing what is pleasant and taking. (1) He will adventure to suggest good things impertinently, and unseasonably, as when he puts us upon Praying, while we should be Hearing; or while we are Praying, he puts into our hearts, things that we have heard in Preaching: these things, (because good in themselves) we are not so apt to startle at, but give them a more quick welcome. (2) He also can allure our thoughts, by the strangeness of the things suggested; sometimes we shall have hints of things which we knew not before, or some fine and excellent notions, so that we can scarce forbear turning aside after them, to gaze at them: and yet when all is done, except we wholly neglect the Duty for them, they will so vanish, that we can scarce remember them when the Duty is over. (3) Sometimes he suits our desires and inclinations with the remembrances of things that are, at other times, much in our love and affection; and with these we are apt to comply: the pleasure of them making us forget our present Duty. Thoughts of Estates, Honors, Relations, Delights, Recreations, or whatever else we are set upon at other times, will more easily prevail for audience now.

Fourthly, He hath a way to betray, and circumvent us, by heightening our own jealousies and fears against him; and here he outshoots us in our own bow: and by a kind of overdoing, makes us undo our desired work. For where he observes us fearful, and watchful against wandering, he doth alarm us the more: so that (1) instead of looking to the present part of Duty; we reflect upon what is past, and make enquiries, whether we performed that aright? or whether we did not wander from the beginning? Thus our suspicions that we have miscarried, bring us into a miscarriage: by this are we deceived, and put off from minding what we are doing at present. Or (2) an eager desire to fix our thoughts on our present Service, doth amaze and astonish us into a stupid inactivity, or into a saying, or doing, we know not what; as ordinarily it happens to persons, that out of a great fearfulness to offend in the presence of some great Personages, become unable to do anything rig • t; or to behave themselves tolerably well: or as an over-steady and earnest fixing the Eye, weakens the sight, and renders the object less truly discernible to us.

Fifthly, Sometimes the exercise of Fancy acting or working according to some mistake which we have entertained; as to the manner of performance, doth so hold our thoughts doing, that we embrace a cloud or shadow, when we should have looked after the substance. I will give an instance of this, in reference to Prayer; which (I have observed) hath been a snare and mistake to some, and that is this; Because in that Duty, the Scripture directs us to go to God, and to set him before us: therefore have they thought it necessary to frame an Idea of God in their thoughts, as of a person present to whom they speak. Hence their thoughts are busied, to conceive such a representation; and when the shadow of imagination vanisheth, their thoughts are again busied to inquire, whether their hearts are upon God? Thus by playing with Fancy, they are really less attentive upon their Duty.

Sixthly, Satan can lay impressions of Distraction upon Men, before they come to Religious Services, which shall then work, and show their power to disturb, and divide our hearts; which is by a strong prepossession of the heart, with anything that we fear, or hope, or desire, or doth any way trouble us: these will stick to us, and keep us company in our Duties, though we strive to keep them back. And this was the ground of the Apostles advice, to the unmarried persons, to continue in a single life, (times of Persecution and Distress nearly approaching,) that they might attend upon the Lord without distraction: implying, that the thoughtfulness, and more than ordinary carefulness, which would seize upon the minds of Persons under such straits and hazards, would unavoidably follow them in their Duties, and so distract them.

Secondly, The other way, (besides this of distraction) by which Satan spoils our Duties in the act of performance, is, by vitiating Duty itself: and this he commonly doth three ways.

First, When he puts Men upon greater care for the outward garb and dress of a Service, than for the inward work of it; he endeavors to make some Devotionaries deal with their Duties, as the Pharisees did with their Cups, washing and adorning the outside, while the inside is altogether neglected. Thus the Papists generally are for the outward pomp and beauty of Services; being only careful, that all things should have their external bravery: as the Tombs of the Prophets were painted and beautified, which yet were full of rottenness. And the generality of Christians more taken up with this, than with the Service of the heart: Paul was so sensible of this Snare, in the work of Preaching, (where ordinarily Men cared for excellency of speech, or wisdom) that he determines another course of Preaching; not Notions, or Rhetoric, and enticing words, but the Doctrine of Christ Crucified in sincerity and plainness. 'It is not indeed the outward cost and fineness of Ordinances that God regards; Incense from Sheba, and the sweet Cane, from a far country are not to any purpose, where the heart doth not most design a spiritual Service; for these are rather a satisfaction to the humors of Men, than to please God: an offering to themselves rather than to him. And therefore is it, that what Jeremiah confessed they did, (Chap. 6. 20.) in buying Incense and the sweet Cane, Isaiah (Chap. 43. 24.) seems to deny, Thou hast bought me no sweet Cane with money; that is, though thou didst it, yet it was to thy self, rather than to me: I accepted it not, and so was it all one as if thou hadst not done it.

Secondly, Duties and Services are more apparently vitiated by human additions: a thing expressly contrary to the second Commandment, and yet is there a strange boldness in Men this way, which sometimes riseth to such an height, that the plain and clear Commands of God are violated, under the specious pretence of Decency, Order, and Humility; and nothing doth more take them, than what they devise and find out. Satan knows how displeasing this is to God, and how great an inclination there is in Men to be forward in their Inventions, and self-devised Worship; that he can easily prevail with the incautious. This was the great miscarriage of the Jewish Nation all along the Old Testament: and of the Pharisees, who though they declined the Idolatries of their Fathers; yet were so fond upon their Traditions, that they made their Worship vain, as Christ tells them. And this humor also in Paul's time was insinuating itself into Christians; managed by a great deal of deceit, Col. 2. 8. and show of wisdom, verse. 23. which accordingly he doth earnestly fore-warn them of. There are indeed several degrees of corrupting a Service or Ordinance by human Additions; according to which, 'tis more or less defiled: yet, the least presumption this way, is an offense and Provocation.

Thirdly, Duties are vitiated in their excess. Natural Worship, which consists in Fear, Love, Faith, Humility, &c. can never be too much: but Instituted Worship may, Men may Preach too much, and Pray too long, (a fault noted by Christ in the Pharisees, they made long Prayers) even in Duties; a Man may be righteous overmuch. Timothy was so, in his great pains and over abstemious life, to the wasting of his strength, which the Apostle takes notice of, and adviseth against it, Drink no longer water, &c. The Corinthians were so, when out of a high detestation of the miscarriage of the Incestuous Person, they were backward to forgive him, and to receive him into the Church again. Peter is another instance to us of excess; Jo. 13. 8. First, in a modest humility, he refuseth to let Christ wash his feet: but after, understanding the meaning of it, then he runs to the other extreme, and offers not only his feet, but his hands and his head. When the Servants of God are conscious of defects in their Services, (as if they would make amends for these, by the length and continuance of their Services) they are easily drawn into an excess, every way disadvantageous to themselves, and the Service.

Thirdly, When Satan's Designs do not take to spoil the Duties, either by the manner of the attempt, or in the Act: he then seeks to play an after- game, and endeavors to spoil them, by some after-miscarriage of ours, in reference to these Services. As

First, When he makes us proud of them: we can scarce perform any Service with a tolerable suitableness, but Satan is at hand to instill thoughts of Applause, vain Glory, and Boasting; and we readily begin to think highly of ourselves, and performances; as if we were better than others, whom we are apt to censure, as low and weak in comparison of ourselves. Though this be an apparent deceit, yet 'tis a wonder how much the minds, even of the best, are apt to be tainted with it; even where there are considerable endeavors for humility, and self-denial, these thoughts are apt to get too much entertainment. Now, though we run well, and attain some comfortable strength, and watchfulness in the Services of God: yet, if they be afterward fly-blown with Pride, or if we think to embalm them with Praises, or reserve them as matter of Ostentation; though they be Angels food, yet (like the Manna of the Israelites, when kept too long) they will putrefy, and breed Worms, and so be good for nothing, after that we have been at the pains of gathering it.

Secondly, When well-performed Services are perverted to security, then are they also spoiled; we are ready to say of them, as the rich Man of his abundance, Soul take thine ease, thou hast much laid up for many years. Satan is willing (for a further advantage) that we think ourselves secure from him; and as after a full Meal, we are apt to grow drowsy: so after Services, we are apt to think ourselves out of harms way. The Church after an High Feast with Christ, presently falls asleep, and highly miscarries in Security, and Neglect: by this means do the best of Saints sometimes lose the things they have wrought, and throw down what they formerly built up.

CHAP. I. That it is Satan's grand Design to corrupt the Minds of Men with Error. The Evidences that it is so. And the Reasons of his Endeavors that way.

N Ext to Satan's Deceits in tempting to Sin and against Duty, his design of corrupting the Minds of Men by Error calls for our search; and indeed this is one of his principal endeavors, which takes up a considerable part of his time and diligence. He is not only called in Scripture an Unclean Spirit, but also a Lying Spirit, and there are none of these cursed qualifications that lie idle in him: as by his Uncleanness we may easily conjecture his attempts upon the Will and Affections to defile them by Lust; so by his Lying we may conclude that he will certainly strive to blind the Understanding by Error. But a clear discovery of this we may have from these Considerations.

First, From God's interest in Truth, in reference to his great designs of Holiness and Mercy in the World. Truth is a Ray and Beam of him who is the Father of Lights. All revealed Truths are but Copies and Transcripts of that Essential, Archetypal Truth. Truth is, the Rod of his Strength, Psal. 110. 2. the Scepter of his Kingdom by which he doth subdue the hearts of Men to his obedience and service in conversion. Truth is that Rock upon which he hath built his Church, the foundations are the Prophets and Apostles, Eph. 2. 20. that is, the Doctrine of the Prophets and Apostles, in the Scriptures of the Old and New Testament. Truth is that great depositum committed to the care of his Church, which is therefore called the pillar of Truth: because as Princes or Rulers put their Proclamations on Pillars for the better information of their Subjects, so doth his Church hold out Truth to the World. Holiness is maintained by Truth, our ways are directed by it, and by it are we forewarned of Satan's Devices. Now the Prince of Darkness carrying himself in as full an opposition to the God of Truth as he can in all his ways, God's interest in Truth will sufficiently discover the Devil's design to promote Error; for such is his hatred of God, that (though he cannot destroy Truth, no more than he can tear the Sun out of the Firmament, yet) he will endeavor by corrupting the Copy, to disgrace the Original; though he cannot break Christ's Scepter, yet by raising Error he would hinder the increase of his Subjects; though he cannot remove the Rock upon which the Church is built, he will endeavor to shake it, or to interrupt the Building, and to tear down God's Proclamation from the Pillar on which he hath set it to be read of all; and if we can conceive what an hatred the Thief hath to the Light, as it contradicts and hinders his Designs, we may imagine there is nothing against which the Devil will use greater contrivances than against the light of Truth: He neither can, nor will make a league with any, but upon the terms that Nahash propounded to the Men of Jabesh-Gilead, that is, that he may put out their right eye, and so lay it for a reproach upon the Israel of God. 'It is the work of the Holy Spirit to lead us into Truth, and by the rule of contraries 'tis the Devil's work to lead into Error.

Secondly, Though the Scripture doth charge the Sin and danger of Delusion and Error upon those Men that promote it, to the deception of themselves and others, yet doth it chiefly blame Satan for the great Contriver of it, and expressly affirms him to be the grand Deceiver: Instruments and Engeniers he must make use of to do him service in that work, but still it is the Devil that is a Lying Spirit in their Mouths; 'tis he that teacheth and prompts them, and therefore may they be called (as Elymas was by Paul) the Children of the Devil, or (as Cerinthus of old) the first-born of Satan.

The Church of Corinth, among other distempers, labored under dangerous Errors, against which when the Apostle doth industriously set himself, he doth chiefly take notice, 1. Of the false-Teachers who had cunningly wrought them up to an aptitude of declining from the simplicity of the Gospel; these he calls false-Apostles, as having no commission from God, and Satan's Ministers, 2 Cor. 11. 13, 15. thereby informing us who it is that sends them out and employs them upon this errand. 2. He especially accuseth Satan as the great Contriver of all this evil; if any shut their Eyes against the Light, he gives this for the principal cause, that the God of the World blinded their Minds: If any stumbled at the simplicity of the Gospel, he presently blames the subtlety of the old Serpent for it, 2 Cor. 11. 3. When false Doctrine was directly taught, and varnished over with the glorious pretexts of Truth, still he chargeth Satan with it, Vers. 14. No marvel, for Satan himself is transformed into an Angel of Light; where he doth not only give a reason of the corrupting or the adulterating the Word of God by false-Apostles, as Vintners do their Wines by mixtures, (a Metaphor which he makes use of, cap. 2. 17.) that they learned it of Satan, who abode not in the Truth, but was a Lyar from the beginning: But also, he further points at Satan, to furnish us with a true account of the ground of that cunning Craft which these deceitful Workers used, while they metamorphosed themselves, by an imitation of the way and manner, zeal and diligence of the Apostles of Christ; they were taught by one who had exactly learned the Art of Imitation, and who could, to all appearance, act to the life the part of an Angel of Light. And to take away all objection or wonder, that so many with such seeming earnestness and zeal, should give up themselves to deceive by false-Doctrine: he tells us that this hath been the Devil's work, from the first beguiling of Eve, verse. 3. and that as he then made use of a Serpent for his Instrument, so ever since in all ages he hath made so often, and so much use of Men as his Emissaries, that it should now neither seem a marvel, nor a great matter to see the Devil at this work by his Agents.

Thirdly, That this is Satan's great design, may be further cleared from the constant course of his endeavors. The Parable of the Tares, Matth. 13. 25. shows, that Satan is as busy in sowing Tares, as the Master of the Field is in sowing Wheat; that by Tares, not Errors in the abstract, but Men are to be understood, is evident from the Parable itself; but that which makes Men to be Tares, is Sin and Error: so that in a complex sense, we are taught how diligent the Devil, (who is expressly signified by the Enemy, verse. 39.) is in that employment, much of his time hath been taken up that way. There were false Prophets (saith Peter, 2 Epist. 2. 1.) and there shall be false-Teachers; that is, so it was of old, and so it will be to the end. The shortest abstract of Satan's acts in this matter, would be long and tedious, judge of the rest by a few instances.

In the Apostles times, how quickly had the Devil broached false Doctrine? That it was necessary to be circumcised, was early taught, Acts 15. 1. In Col. 2. 8. the vain deceit of Philosophy, Traditions, and the Elements of the World, (which were the body of Mosaical Ceremonies) are mentioned as dangerous Intrusions; and in verse. 18. the worshipping of Angels (as it seems) was pleaded for, with no small hazard to the Church. The denial of the Resurrection is expressly charged upon some of the Corinthian Church, 1 Cor. 15. 12. and that the Resurrection is past already, 2 Tim. 2. 18. is affirmed to have been the Doctrine of Hymenaeus, Philetus, and others; but these are comparatively little, to that gross Error of denying Christ, Jud. v. 4. or, that Jesus is the Christ, 2 Joh. 2. 22. or, Jesus Christ is come in the flesh, 1 Joh. 4. 3. which are branded for Antichristian Errors, and were boldly asserted by many false Prophets that were then gone out into the World; and to such a height came they at last, that they taught the lawfulness of committing Fornication, and to eat things offered to Idols, Rev. 2. 20. All these falsehoods took the boldness to appear, before all the Apostles were laid in their Graves: And if we will believe what Austin tells us from Epiphanius and Eusebius, there were no less than ten sorts of Heretical Antichrists in the Apostle John 's days, the Simonians, Menandrians, Saturnilians. &c. This was an incredible increase of false Doctrine in so short a time, and in the times and preachings of the Apostles themselves, whose power and authority (one would think) might have made Satan fall before them as lightning. What progress then in this work of delusion might be expected, when they were all removed out of the World? They left indeed behind them sad predictions of the power of delusion in after-times, Of yourselves shall Men arise, speaking perverse things. After my departing shall grievous Wolves enter, &c. Acts 20. 30. The Spirit speaketh expressly, that in the latter times some shall depart from the Faith, 1 Tim. 4. 1. and Paul (2 Thess. 2. 3.) prophesies of a general Apostasy, upon the revealing of the Man of Sin, and the Mystery of Iniquity, and that these should be perilous times, 2 Tim. 3. 1. To the same purpose, John mentions the coming of the great Antichrist, as a thing generally known and believed, 1 Joh. 2. 18. But before all these, Christ also had fully forewarned his Servants of false-Christ's, the power and danger of their delusion, and of the sad revolt from the Faith which should be before his second coming, Matth. 24. 24. And as we have heard, so have we seen, all ages since the Apostles can witness that Satan hath answered the Prophecies that were concerning him: what a strange increase of Errors hath been in the World since that time? Iraeneus and Tertullian made Catalogues long since, after them Epiphanius, and Eusebius reckoned about eighty Heresies; Austin after them brings the number to eighty eight. Now, though there be just exceptions against the largeness of their Catalogues, and that it is believed by many, that there are several branded in their Rolls for Heretics, that merely suffer upon the account of their Name and Nation (for Barbarism, Scythism, Hellenism are mustered in the Front) and others also stand there, for very small matters (as the quarto decimani, &c.) and that some ought altogether to be crossed out of their Books; yet still it will appear that the number of Errors is great, and that all those hard names have this general signification, that the Devil hath made a great stir in the World by Error and Opinion; After times might also be summoned in to speak their evidence, and our own knowledge and experience might without any other help, sufficiently instruct us (if it were needful) of the truth of this, that Error is one of Satan's great designs.

Secondly, Let us next look into the Reasons which do so strongly engage Satan to these endeavors of raising up Errors. If we set these before us, it will not only confirm us in our belief, that this is one of his main employments, (for if Error yield him so many advantages for the ruin of Men, and the dishonor of God, there can be no doubt of his readiness to promote it.) This also may be of use to put us in mind, who it is that is at work behind the Curtain, when we see such things acted upon the Stage, and consequently may beget a cautious suspicion in our Minds against his proceedings; the Reasons are such as these.

First, Error is sinful, so that if Satan should be hindered in his endeavors for any further mischief, than the corrupting of any particular Person, yet he will reckon, that he hath not altogether lost his labor. Some Errors, that overturn fundamentals of Faith, are as deadly poison, and called expressly damnable by the Apostle, 2 Pet. 2. 1. These Heresies are by Paul, Gal. 5. 20. recounted among the works of the Flesh, of which, he positively affirms, that they that do such things cannot inherit the Kingdom of God: Those that are of a lower nature, that do not so extremely hazard the Soul, can only be capable of this Apology, that they are less evil; yet as they are oppositions to Truth (propounded in Scripture for our belief and direction) they cease not to be Sins, though they may be greater or less evils, according to the importance of those Truths which they deny, or the consequences that attend them; and if we go yet a step lower, to the consideration of those rash and bold assertions, about things not clearly revealed; though they may possibly be true, yet the positiveness of avouchments and determinations in such cases, where we want sufficient reason to support what we affirm, (as that of the Pseudo-Dionysius for the Hierarchy of Angels, and some adventurous assertions concerning God's secret Decrees, and many other things of like nature) are by the Apostle, Col. 2. 18. most severely taxed for an unwarrantable and unjust presumption, in setting our foot upon God's right; as if such Men would by violence thrust themselves into that which God hath reserved for himself, (for so much the word intruding imports,) the cause of this he tells us, is the arrogancy of corrupt Reason, the fleshly Mind, (suitable to that expression, Matth. 16. 17. Flesh and Blood hath not revealed it;) the bottom of it is Pride, which swells Men to this height; and the Fruit (after all these swelling attempts) is no other than (as the Apples of Sodom) Dust and Vanity, intruding into those things which he hath not seen, Vainly puffed up by his fleshly Mind: If then Satan do but gain this, that by Error (though not diffused further than the breast of the infected Party) Truth is denied, or that the heart be swelled into Pride and Arrogancy, or that he hath hope so to prevail, 'tis enough to encourage his attempts.

Secondly, But Error is a Sin of an increasing nature, and usually stops not at one or two Falshoods, but is apt to spawn into many others, (as some of the most noxious Creatures have the most numerous Broods:) for one Error hath this mischievous danger in it, that it taints the Mind to an instability in every Truth; and the bond of stedfastness being once broken, a Man hath no certainty where he shall stay: as a wanton Horse once turned loose, may wander far. This hazard is made a serious warning against Error, 2 Pet. 3. 17. Beware lest ye being led away with the error of the Wicked, fall from your own steadfastness. One Error admitted, makes the heart unsteady; and besides this inconvenience, Error doth unavoidably branch itself naturally into many more, as Inferences and Conclusions resulting from it, as Circles in Water multiply themselves; grant but one absurdity and many will follow upon it, so that 'tis a Miracle to find a single Error. These Locusts go forth by Bonds, as the experience of all ages doth testify, and besides the immediate consequences of an Error, which receive Life and Being together with itself, as Twins of the same Birth. We may observe a tendancy in Errors, to others that are more remote, and by the long stretch of multiplied inferences, those things are coupled together that are not very contiguous. If the Lutherans ('tis Dr. Prideaux his observation) admit Universal Grace, the Huberians introduce Universal Election, the Puccians Natural Faith, the Naturalists explode Christ and Scriptures at last as unnecessary: this is then a fair mark for the Devil to aim at, if he prevails for one Error, 'tis an hundred to one but he prevails for more.

Thirdly, Satan hath yet a further reach in promoting Error, he knows 'tis a Plague that usually infects all round about, and therefore doth he the rather labor in this work, because he hopes thereby to corrupt others, and infected Persons are commonly the most busy Agents (even to the compassing of Sea and Land) to gain Prosilytes to their false Perswasions. This Harvest of Satan's labor, is often noted in Scripture, they shall deceive many, Matth. 24. 24. Many shall follow their pernicious ways, 2 Pet. 2. 2. How quickly had this Leaven spread itself in the Church of Galatia, even to Paul 's wonder? Gal. 1. 6. I marvel, that you are so soon removed from him, that called you into the grace of Christ, into another Gospel. Instances of the spreading of Error are frequent. Pelagianism rose about the Year 415, but presently spread itself in Palestine, Africa, Greece, Italy, Sicily, France, and Britain. Arianism, like fire in Straw, in a little time brought its flame over the Christian World, and left her wondering at herself, that she was so suddenly become Arian. Socinianism had the like prevalency, Laelius privately had sowed the Seeds, and after his death Faustus Socinus his Nephew did so bestir himself, that within ten years (after his confident appearing) whole Congregations in Sarmatia submitted themselves to his Dictates, as Calovius affirms, and within twenty or thirty Years more several hundreds of Churches in Transylvania were infected, and within a few Years more, the whole Synod was brought over to subscribe to Socinianism. We have also instances nearer home, after the Reformation, in the reign of Edward the sixth, how soon did Popery return in its full strength when Queen Mary came to the Crown? which occasioned Peter Martyr (when he saw young Students flocking to Mass) to say, That the tolling of the Bell overturned all his Doctrine at Oxford. And of late we have had the sad experience of the power of Error to infect, no Error so absurd, ridiculous, or blasphemous, but (once broached) it presently gained considerable numbers to entertain it.

Fourthly, Error is also eminently serviceable to Satan for the bringing in Divisions, Schisms, Rents, Hatreds, Heart-burnings, Animofities, Revilings, Contentions, Tumults, Wars, and whatsoever bitter Fruits, breach of Love, and the malignity of Hatred can possibly produce. Enough of this might be seen in the Church of Corinth, the divisions that were amongst themselves were occasioned by it, and a great number of evils the Apostle suspected to have been already produced from thence, as Debates, Envyings, Wraths, Strifes, Back-bitings, Whisperings, Swellings, Tumults, 2 Cor. 12. 20. He himself escaped not from being evilly entreated, by those among them that were turned from the simplicity of the Gospel: The quarrelsome exceptions that they had raised against him, he takes notice of: They charged him with levity, in neglecting his promise to come to them, 2 Cor. 1. 17. They called him carnal, one that walked according to the flesh, chap. 10. 2. they taunted him as a contemptible Fellow, ver. 10. They undervalued his Ministry, which occasioned (not without great Apology) a commendation of himself; nay, they seemed to call him a false Apostle, and were so bold as to challenge him for a proof of Christ speaking in him, 2 Cor. 13. 3.

If the Devil had so much advantage from Error that was but in the bud, and that in one Church only; what may we imagine hath he done by it, when it broke out to an open flame in several Churches? What work do we see in Families when an Error creeps in among them? the Father riseth up against the Son, the Son against the Father, the Mother against the Daughter, the Daughter against the Mother: what sad divided Congregations have we seen? what Fierceness, Prejudices, Slanders, Evil-surmises, Censurings, and Divisions hath this brought forth? what bandying of Parties against Parties, Church against Church, hath been produced by this Engine? How sadly hath this poor Island felt the smart of it, the bitter contests that have been betwixt Presbyterian and Independent, betwixt them and the Episcopal? makes them look more like factious Combinations, than Churches of Christ. The present differences betwixt Conformists and Nonconformists (if we take them, where they are lowest) they do daily produce such effects, as must needs be very pleasing and grateful to the Devil, both Parties mutually objecting Schism, and charging each other with Crime and Folly; what invectives and railings may be heard in all Companies? as if they had been at the greatest distances in point of Doctrine. But whosoever loseth, to be sure the Devil gains by it. Hatreds, Strife, Variance, Emulations, Lyings, Railings, Scorn and Contempt, are all against the known duty of brotherly kindness, and are undoubted provocations against the God of Love and Peace: What can we then think of that can be so useful to Satan as Error, when these abovementioned evils are the inseparable products of it? The modestest Errors that ever were among good Men are still accompanied with something of these bitter Fruits. The differences about Meats and Days (when managed with the greatest moderation) made the Strong to despise the Weak, as silly, willful, factious Humorists; and on the contrary, the Weak judged the Strong, as profane, careless, and bold Despisers of divine Institutions, for so much the Apostle implies, Rom. 14. 3. Let not him that eateth, despise him that eateth not; and let not him which eateth not, judge him that eateth. But should we trace Error thorough the ruins of Churches, and view the slaughters and bloodshed that it hath occasioned; or consider the Wars and Desolations that it hath brought forth, we might heap up matter fit for Tears and Lamentations, and make you cease to wonder that Satan should so much concern himself to promote it.

Fifthly, The greatest and most successful Stratagem for the hindering a Reformation, is that of raising up an Army of Errors. Reformation of Abuses, and corruptions in Worship or Doctrine, (we may well suppose) the Devil will withstand with his utmost might and Policy, because it endeavors to pull that down which cost him so much labor and time to set up, and so crosseth his end. They who are called out by God to jeopard their lives in the high places of the Field, undertake an hard task in endeavoring to check the power of the Mighty, whose interest it is to maintain those defilements, which their Policy hath introduced, to fix them in the possession of that grandeur and command which so highly gratifies their Humours, and self-seeking aspiring Minds: But Satan knowing the strength of that Power, which hath raised them up to oppose, with spiritual resolution, the current of Prevailing Iniquity, usually provides himself with this reserve, and comes upon their backs with a Party of deluded erroneous Men raised up from among themselves, and by this means he hopes either to discourage the Undertakers for Reformation, by the difficulty of their work (which must needs drive on heavily, when they that should assist prove hinderers,) or at least to straiten and limit the success: For by this means (1.) He divides the Party, and so weakens their hands. (2.) He strengthens their Enemies, who not only gather heart from these divisions (seeing them so fair a prognostic of their ruin,) but also improve them, by retorting them as an argument, that they are all out of the way of Truth. (3.) The erroneous Party in the Rear of the Reformers, do more gall them with their Arrows (even bitter words of cursed reviling,) and more hazard them with their Swords and Spears of opposition, than their Adversaries in the Front against whom they went forth. In the mean while, they that stand up for Truth, are as Corn betwixt two Milstones; oppressed with a double conflict, beset before and behind.

This hath been Satan's method in all ages. And indeed Policy itself could not contrive anything that would more certainly obstruct Reformation than this. When the Apostles (who in these last days were first sent forth) were employed to reform the World, to throw down the Ceremonies of the Old Testament, and Heathen Worship, Satan had presently raised up Men of corrupt Minds to hinder their Progress; what work these made for Paul at Corinth, and with the Galatians, the Epistles to those Churches do testify. The business of these Men was to draw Disciples after them from the simplicity of the Gospel, nay to another Gospel; and this they could not do but by setting up themselves, boasting of the Spirit, carrying themselves as the Apostles of Christ, and contemning those that were really so, insinuating thereby into the affections of the seduced, as if they zealously affected them, and that Paul was but weak and contemptible, nay their very Enemy for telling them the truth. What unspeakable hindrance must this be to Paul? What grief of heart? What fear and jealousy must this produce? he professeth he was afraid lest he had bestowed upon them labor in vain, Gal. 4. 11. And that he did no less than travel of them in birth the second time; verse. 19. If one Alexander could do Paul so much Evil, by withstanding his Words, that he complains of him, and cautions Timothy against him. If one Diotrephes, by prating against John with malicious Words, prevailed with the Church, that they received not him, nor the Brethren; What hurt might a Multitude of such be able to do?

In the Primitive times of the Church, after the Apostles days; when those Worthies were to contest with the Heathen World, the Serpent cast out of his mouth water, as a flood, after the Woman: (which most interpret to be a Deluge of Heresies: And some particularly understand it of the Arian Heresy) that he might hinder the progress of the Gospel. Which design of his did so take, that many complaints there were, of hindering the Conversion of the Heathens, by the Errors that were among Christians. Epiphanius tells us, That Pagans refused to come near the Christians, and would not so much as hear them speak, being affrighted by the wicked practices and ways of the Priscilianists. Austin complains to the same purpose, That loose, and lascivious Heretics administered matter of Blaspheming to the idolatrous Heathens.

In after-times, when Religion grew so corrupt by Popery, that God extraordinarily raised up Luther, Calvin, and others in the Fifteenth, and Sixteenth Centuries; to discover those Abominations, and to bring back his People from Babylon. The Devil gave them no small trouble by a growth of Errors, so that they were forced to Fight against the Papists before, and those Philistines behind; insomuch, that Reformation attained not that height and universality, which might rationally have been expected from such blessed undertakings. This was the conjecture of many, particularly of our Country-man, Dr. Prideaux, That if these Fanatick Enthusiasts (which with so great a scandal to the Gospel then brake forth) had not retarded and hindered those glorious proceedings; that Apocalyptical Beast of Rome, had been not only weakened and wounded, but utterly overthrown and slain. In particular Cities, where any of the faithful Servants of Christ endeavored to detect the Errors of Popery, these instruments of Satan were ready to join with the common Adversary in reproaches and disturbances: How they opposed Musculus at Augusta; and with what fierceness they called him Viper, false Prophet, Woolf in sheep's clothing, &c. you may see in those that write his Life. How these Men hindered the Gospel at Limburg, against Junius; At Zurich, against Zwingli; At Ausburg, against Urbanus Regius; you may also see in their Lives. In all which, and others of like nature, you will still find, (1) That there was never a Reformation begun, but there were erroneous Persons to hinder and distract the Reformers. (2) That these Men expressed as great hatred against the Reformers, and oftentimes more, than against the Papists: and were as spitefully bitter in Lies, Slanders, and Scorns against them, as the Papists themselves.

Sixthly, Satan can also make use of Error, either to fix Men in their present mistaken ways, and careless course; or as a temptation to Atheism; Varieties or Opinions and Doctrines, do amuse, and amaze Men; while one cries, Lo here is Christ, And another, Lo he is there. Men are so confounded, that they do not know what to choose. 'It is one of the greatest difficulties to single out Truth, from a crowd of specious confident pretences; especially, seeing Truth is modest, and oftentimes out-noised by clamorous bold Error: yea, sometimes out vyed by the pretensions of Spirit, and Revelation, in an Antiscriptural falsehood. At what a loss is an unskillful Traveler, where so many ways meet? while one party cries up this, another that, mutually charging one another with Error. They, whose hearts are anything loosened from a sense and reverence of Religion, are easily tempted to disbelieve all. Thus Error leads to Atheism, and lays the Foundation for all those slanderous exceptions against Scripture, by which Godless Men usually justify themselves in their Religion. Now, though all wicked Men are not brought to this, because the Consciences of some, do so strongly retain the sentiments of a Deity, that all Satan's Art cannot obliterate those Characters; yet, the consideration of the multitude of Errors doth rivet them in the persuasion of the Truth, and goodness of that way of Religion, wherein they had been Educated. Papists are hardened by this; and though they have no reason to boast of their unity among themselves, as they have been often told; and now of late, by Dr. Stillingfleet: (who hath manifested, that their Divisions among themselves, are as great, and managed with as great Animosity, as any amongst us;) yet are their Ears so beaten with the Objection of Sects and Schisms elsewhere, that they are generally confirmed to stay where they are. Besides, this is a stumbling-block which the Devil throws in the way of poor Ignorant People; if they are urged to a serious strictness in Religion, they are affrighted from it, by the consideration of Sects and parties, and the woeful miscarriages of some erroneous Persons, that at first pretended to strictness; imagining, that strictness in Religion, is an unnecessary dangerous thing; and that the sober godly Christians, are but a company of giddy, unsettled, conceited, precise Persons, who will in a little time run themselves into madness and distraction; or into despair. And thus out of fear of Schism or Error, they dare not be Religious in good earnest; but content themselves with drawing near to God with their mouths, and confessing him with their lips, whilst their hearts are far from him, and in their works they deny him.

There is such a propensity in the hearts of Men, to be staggered by the multitude and boldness of Errors, that the Apostle Paul expresseth a sense of it, and seems tenderly careful to avoid that blow, (which he knew Satan would readily give through that consideration) by the apology that he makes for God, in his holy, wise, providential Permission of them, 1 Cor. 11. 19. There must be Heresies among you. His intent, is not barely to put them off with this; That Heresies are unavoidable; but to satisfy them, that there is a necessity of them: and that they are useful, as God's Furnace and Fan, to purify and to cleanse, that they which are approved, may be made manifest. The like care he hath, in 2 Tim. 2. 19, 20. upon the mention of the Error of Hymenaeus, and Philetus, where he obviateth the offense that might arise, by reason of their Apostasy: partly by removing the fears of the Upright, in affirming their safety, whatever became of other Men, seeing the Foundation of God standeth sure: and partly, by declaring it, no more suitable or dishonorable for God to permit the rise of Errors in his Church, than for great Men to have in their houses, not only Vessels of Gold and Silver, but also of Wood and of Earth; some to honor, and some to dishonor. By these very Apologies, it appears, That Satan by this device of Error, designs to shake Men's Faith, and to drive them from their Religion.

Seventhly, Neither can this, that corrupt Doctrines bring forth corrupt Practices, be of any less weight with Satan; or less engageing, for the pursuit of this Design, than any of the fore-mentioned reasons.

Corrupt Doctrines are embraced as the very truth of God by the Deluded; and one way or other, directly, or consequentially they lead on Practice; and that with the highest security, and confidence; as if they were very Truths indeed.

The Devil then hath this great advantage by Error; That if he can but corrupt the minds of Men; especially in the more weighty and Fundamental Points of Religion: then by a great ease, and without anymore labor, he hath gained them to the practice of whatsoever these corrupted Principles will lead unto. No course can be taken, that with greater expedition and prevalency, can introduce profane Debaucheries than this. Thus he conquers Parties and Multitudes, as a victorious General takes Cities, and whole Countries by Surrender: whereas his particular Temptations to Sin, are but inconsiderable, less successful, picqueerings in comparison: and when he hath once corrupted the understandings of Men, he hath by that means, a command over their Consciences; and doth not now urge to Evil, in the notion of a Devil, or tempter; but as an Angel of Light, or rather as an Usurper of Divine Authority: he requires, he commands these wicked Practices, as necessary Duties; or at least, gives a liberty therein, as being harmless allowances. This difference was of old observed in Satan's management of Persecution, and Error; that in the former, he did compel Men to deny Christ: but by the latter, he did teach them.

That the Lives and Practices of Men, are so concerned by corrupt Doctrines, may appear to any, that are but indifferently acquainted with Scripture, or History. We are told by the Apostle Paul, That Faith and Conscience stand so related to each other, that they live and die together; and that when the one is Shipwracked, the other is Drown'd for company. In Phil. 3. 2. he seems severely harsh against those of the Concision, he calls them Dogs, Beware of Dogs; beware of evil Workers. The reason of which expression, (I apprehend) lies not so much in these resemblances, That Dogs spoil the Flock, by devouring; or that they are fawning Creatures: or that they are industrious in prosecution of their Prey: (though in all these particulars, false Teachers may be compared to Dogs; for they spare not the Flock, they compass Sea and Land, to gain Disciples, and they entice them with fair speeches:) but rather, he intends the similitude, to express the profane Life, and carriage of these Seducers; for Dogs are filthy creatures, to a Proverb, The Dog to his vomit. And common Prostitutes, for their uncleanness, were called Dogs, in the Old Testament. So some expound, Deut. 23. 18. The hire of a Whore, or the price of a Dog. And we have full and clear descriptions of Seducers, from their wicked and abominable Practices. 2. Pet. 2. 10. They that walk after the flesh, in the lust of uncleanness, and despise Government; Presumptuous are they, self-willed, they are not afraid to speak evil of Dignities. Vers. 14. Having eyes full of Adultery, and that cannot cease from Sin: an heart exercised with covetous Practices; cursed Children. Vers. 18. They allure through the lusts of the flesh, through much wantonness. —Jude verse. 4. There are certain Men crept in unawares, who were before of old, ordained to this condemnation; ungodly Men, turning the Grace of God into Lasciviousness. Vers. 16. These are Murderers, Complainers, walking after their own Lusts, &c. 2. Tim. 3. verse. 2, 3, 4, 5. Men shall be lovers of their own selves; Coveteous, Boasters, Proud, Blasphemers, disobedient to Parents, Unthankful, Unholy, without natural Affection, Truce-breakers, false Accusers, Incontinent, Fierce, despisers of those that are Good, Traitors, Heady, highminded, lovers of Pleasures, more than lovers of God: of this sort are they which creep into Houses. —All which, do set forth Heretical Persons as the most scandalous wicked Wretches that we shall meet with: grossly filthy in themselves, corrupted in all the Duties of their Relations, natural, and civil; defiled in all the ways of their converse with Men.

Neither are these wicked practices issuing from gross Errors, to be looked upon as rare, accidental, or extraordinary effects thereof, but as the natural and common fruits of them: for Christ makes this to be the very special property and note, whereby false Prophets may be discovered. Matth. 7. 16. Ye shall know them by their Fruits: Do Men gather Grapes of Thorns, or Figs of Thistles? &c. These Fruits, were not their Doctrines, but their Lives: (for to know false Prophets by false Doctrines is no more, than to know false Doctrine by false Doctrine.) If any object, That many false Teachers appeared in the shape of seeming Holiness, and strictness of Life; they may be answered, from Christ's own words: for there he tells us, (to avoid mistakes) That their first appearance, (and it may be the whole Lives of some of the first Seeds-men of any Error) is under the form of Sanctity: They come to you in Sheeps-clothing; In an outward appearance of Innocency, and plausible pretences: but then he adds, that their Fruits afterward will discover them. A Tree at its first Planting, is not discovered what it is; but give it time to grow to its proper fruitfulness, and then you may know of what kind it is: so that we need not affirm, That damnable Doctrines produce wicked Lives in all that entertain them at the very first; 'tis enough for discovery, if there be a natural, consequential tendency in such Doctrines, to practical Impieties; or that at last, they produce them, though not in all, yet in many.

And that this matter hath been always found to be so, all History doth confirm. Such there were in the Apostles days, as is evident, by their complaints. Such there were in the Church of Pergamos, Rev. 2. 14. Thou hast them that hold the Doctrine of Balaam; who taught Balak to cast a stumbling-block before the Children of Israel; to eat things sacrificed unto Idols, and to commit Fornication. There were also, the Nicolaitans, of whom Christ declares his abhorrency. Vers. 15. In the Church of Thyatira, there was the woman Jezebel, who taught and seduced many of that Church, to the like abominable Doctrines and Practices. Vers. 20. Besides these, the Apostle John was troubled with the abominable Gnostics. The filthy Carpocratians, who taught, That Men must sin, and do the will of all the Devils, or else they could not evade Principalities and Powers; who would no otherwise be pleased to suffer them to escape to the Superior Heavens. Of these Men, and their licentious Doctrine doth he speak, 1 John. 3. 6. &c. that they that are born of God indeed, must not, dare not, cannot give themselves up to a liberty in such Abominations.

The same Fruits of corrupt Doctrine appeared after the Apostles days. What was Montanus but an impure wretch? What were his two companion Prophetesses, Priscilla, and Maximilla, but infamous Adulteresses? The Priscillianists, the Manichees, and abundance more, left the stink of their Profaneness behind them; by reason of whom, (according to Peters Prophesy, 2 Pet. 2. 2.) the way of Truth was evil spoken of.

Later times have also given in full evidence of this Truth. How shameful and abominable were the Lives of John of Leyden, and the rest of those German Enthusiasts? Who reads the story of Hacket, and Coppinger, without detestation of their wicked Practices? What better have the Familists, and Libertines of New and Old England been? some were turned off to highest Ranting, in all Profaneness of Swearing, Drinking, Adultery, and the defying of a godly Life: and this, under the unreasonable boast of Spirit and Perfection. The Heavens may blush, and the Earth be astonished at these things! But in the mean time, Satan huggs himself in his success; and encourageth himself to further attempts in propagating Error, seeing it brings in so great an harvest of Sin.

Eighthly, In this Design of false-Doctrine, Satan is never altogether out: if he cannot thus defile their Lives, yet 'tis a thousand to one, but he obstructs their Graces by it. What greater hindrance can there be to Conversion, than Error? The word of Truth is the means by which God, through his Spirit, doth beget us; 'tis part of that Image of God that is implanted in us: 'tis God's Voice to the Soul, to awaken it. It cannot then be imagined that God will give the honor of that work to any Error: neither can Truth take place, or have its Effect upon a Soul fore-stalled with a contrary falsehood. Falsehood in possession, will keep Truth at the door. Neither is Conversion only hindered, by such Errors as directly contradict converting Truths; but also by Collateral non-fundamental Errors. As they fill the Minds of Men with prejudice against those that profess another Perswasion; so that for their own beloved Errors-sake, Men will not entertain a warning, or conviction from those that dissent from their Opinions: they first account them Enemies, and then they despise their Message. 'It is no small matter in Satan's way, to have such an obstruction at hand, in the grand concern of Conversion. Yet this is further serviceable to him, to hinder, or weaken the Graces of the Converted already: if he can set God's Children a madding upon Error, or make them fond of Novelties; he will by this means exhaust the vigor and strength of their Hearts; so that the substantials of Religion will be neglected. For as hurtful Plants engross all the moisture and fatness of the Earth where they stand, and impoverish it into an inability, for the nourishment of those that are of greater worth: So doth Error possess itself of the strength of the Spirit; and in the mean time, neglected Graces dwindle into emptiness, and fade as a Leaf. The most curious Questions and Opinions that are, contribute nothing to the Establishment of the Heart; 'tis only Grace that doth that. Heb. 13. 9. The heart is established with Grace, and not with disputes about Meats: nay, they do Grace a prejudice, in that they make it sick and languishing: for to that sense is the Original, in 1 Tim. 6. 4. Doting about Questions, or growing diseased, because of the earnest prosecution of Opinions.

Ninthly, Error hath yet another mischief in it, which makes it not a little desirable to Satan; and that is the judgment, or punishment that it brings. So that it every way answers the Devils hatred against both Soul and Body. The blessings of Prosperity and Peace do attend the Triumphal Chariot of Truth. Psal. 85. 11, 12. Truth shall spring out of the Earth, and Righteousness shall look down from Heaven. And then it follows, That the Lord shall give that which is good, and our Land shall yield her increase. But on the contrary, Error doth more provoke God than Men are aware. How often did God desolate the Israelites, set a fire in their Cities, and gave them into the hands of their Enemies, because of their changing the Truth of God into a lie; and worshipping and serving the Creature more than the Creator? God left not the Church of Pergamos, and Thyatira without severe Threatenings for the Error of the Nicolaitans. Rev. 2. 16. Repent, or else I will come unto thee quickly. Vers. 22. I will cast them into great tribulation, except they repent of their Deeds, and I will kill her children with death. And accordingly, God fulfilled his threatening upon them, by bringing in the Saracens to desolate them, and to possess their Land: as he also brought the Goths upon the Empire, for the Arian Heresy. How is Satan pleased to labor in a Design that will kindle the Wrath of the Almighty?

CHAP. II. Of the Advantages which Satan hath, and useth, for the Introduction of Error. 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 bias of the Mind. What things do bias 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 subtle objections or arguments he can obtrude a falsehood upon the belief of the unskillful 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 Error 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 practice 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, 'It is a delusion with a kind of Magical Inchantment; so Calvin: a Satanical operation whereby the senses of Men are deluded; 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 enchantments of Jannes and Jambres, who deluded the senses of Pharaoh. Others more fully call it, a more vehement operation of the great Impostor, whereby he obtrudes some noxious Error upon the mind, and persuades 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 Error, 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, (as (Grammarians and Critics note) is borrowed from the practice of Witches and Sorcerers, who use by secret powers to bind the Senses, and to effect Mischiefs. 'It is 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 Error. Neither can anything 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 persuasion by Arguments: 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 withal, he seems to be surprised 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 lie —. 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 suitable concomitant inward power; for, by Power I do not understand (as some) a power of showing Signs, and doing Wonders, as if the Apostle had said, 〈 in non-Latin alphabet 〉 , 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. And we may the better satisfy ourselves 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 persuasive; 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. 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: 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, 'It is 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. Infatuation and Pertinaciousness are the certain fruits of it. Fifthly, The Proof of all is manifest in the quality of the Errors entertained, for they are palpable gross lies, and yet believed as the very truths of God, and they are in such weighty points as do evidently determine the Soul to ruin, 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 persuade him—I will go forth, and I will be a lying Spirit in the mouth of all his Prophets, and he said, thou shalt persuade 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, Thou shalt persuade, 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 persuading Ahab, that his Prophets spake Truth.

That passage of Rom. 1. 28. God gave them over to a Reprobate Mind, —doth give some account how Men are brought by the Devil into these false Perswasions. A Reprobate Mind, is a Mind injudicious; a Mind that hath lost its Power of discerning. 'It is 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 inquire, 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. 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 persuasions of any falsehood, 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 falsehoods upon their Minds, that they become unable to discern betwixt Truth, and a Lye; and so by darkening their Understanding, they are effectually persuaded to believe an Error.

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 Errors, than that of extraordinary Delusion.

First, Let us take notice of the vileness and odiousness of some Errors 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 verse. 9. to verse. 21. Where he taxeth them smartly, for the senseless doltishness of their Error, 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 worshippeth it, and prayeth unto it, and saith, Deliver me, for thou art my God, verse. 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 Errors 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, outrageous Confusions, and Madness, are clothed 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 Errors, 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 Errors bring with them some extraordinary, strange, unnatural, unusual Actions; and put Men into such odd garbs, postures, and behaviours, that it is easy to see, they are acted by a force, or power, not human. 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-threatenings after such fits. Some have been acted in a way of extatical Fury; as 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, 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 wondered 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 behavior of Jo. Gilpin, in his Delusion at Kendal in Westmorland; as his going to the Fiddlers 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 Errors, 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 Error, 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 Errors; 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 Errors, 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 Men's Affections prevent their Discoveries, at the first view they are taken, before they understand what the Error is; and they are persuaded before they know.

Fifthly and Lastly, That the earnestness of the prosecution, by which they maintain, and propagate the Error, 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 enamored with, and violent in the pursuit of Errors, that are sottish, or devilish; 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 Errors, 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 Knowledge 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 Juggler to endeavor the deception of those, that know and see the ways of his Conveiances as well as himself. That our Knowledge 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 expressly 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 Knowledge, unripe, imperfect; the Apostle doth so express it, 1 Cor. 13. 9. We know in part, we prophesy 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 knowledge, 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. 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 knowledge (saith he) is to know, that I know nothing: and it will be a clear demonstration of that Mans ignorance, that boasts of his Knowledge; 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 anything of common business; as, That Christ died for Sinners; that without Faith it is impossible to please God; that 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 itself) 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 knowledge 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 easy, and familiar to those that knew the exact propriety of such Languages, were acquainted thoroughly 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,) 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 Knowledge itself, without an Argument to prove, the insufficiency of our Knowledge; 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 Knowledge, 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 died, 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 Knowledge of general Precepts, without the Knowledge of their necessary Application.

But how few are there that do thus know? the greatest part of Men satisfy 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 Knowledge, 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 wholesome Precepts of necessary Truth (which yet we cannot rationally imagine) 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 itself in the Light, and to obtrude itself upon the belief of others, who instead of being better informed by it, shall but increase 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 endeavors to explain the one, or assist the other. (2) That the Knowledge 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 Knowledge, being thus laid open, 'tis easy to see, what advantages the Devil may make out of it, for the promoting of Error; for it must now become our wonder, not that any Man errs, but that all do not. We find it easy to impose anything upon Children, 'tis an easy 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 inconstant, 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, Prov. 14. 15.) That as the Apostle's Metaphors do tell us) we are easily tossed from one conceit or Opinion to another, 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 Error, is the bias of the Mind; were our Understandings purely free, in a just and even balance 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 blinds their eyes, that they know not they do so, or at least, not in so great a measure. The Mind is biased.

First, Naturally to Error, 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 Understanding to Error and misapprehension. And that seems to be the ground of Christ's 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 lies, there are (if some think right) some Errors that are formally engraven in the nature of fallen Man; 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 biased 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 humors have. The Arts and Sciences we study, our ways of Education and Employment, 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 bias more than ordinary; they lay violent Hands upon the Understanding, and with a mighty Torrent run it down. So that if an Error 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 bias the Mind, that the Understanding must needs be defiled by them. Nothing can more prepare the Mind to a wicked Error, than a wicked Life. An Error of Indulgence (being so grateful to Corruption) may readily find favor 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 subtly, 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 suspicions, 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 easy thing that will reduce them to Truth. Others are soft and ductile, persuaded by good words as soon as strong arguments. And again, some are of such a rough, sour, contradictious temper, that they will sooner choose to run wrong, than comply with the persuasions of those that offer Truth, even for that reason, because they are persuaded 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 humor, because they hate nothing more than to do as they are bidden.

To come a little nearer, Let us consider how these things show their Power upon the Mind, to sway and incline it. 'It is indeed true, That in things that are clearly and strongly propounded to the Understanding, it cannot but judge according to the evidence of Truth; and cannot be guided by the Will, to judge 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, 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 bias the Mind, that it shall not act truly and steadily; as we may see in these