[4.] Fourthly, And consequently _highly advantageous in Satan’s design and enticement when they are driven up to a fury and passionateness_; for besides their inward rage, which the Scripture calls burning, 1 Cor. vii. 9; Rom. i. 27, by which men are pricked and goaded on without rest or ease, to ‘make provisions for the flesh,’ and to enjoy or act what their unbridled violence will lead to in the execution of their desires, they carry all on before them, and engage the whole man with the highest eagerness ‘to fulfil every lust,’ Eph. ii. 3, to go up to the highest degrees, and with an unsatiable greediness to yield themselves ‘servants of iniquity unto iniquity,’ Rom. vi. 19. CHAPTER XI. _That lust darkens the mind.—Evidences thereof.—The five ways by which it doth blind men: First, By preventing the exercise of reason.—The ways of that prevention: (1.) Secrecy in tempting; Satan’s subtlety therein; (2.) Surprisal; (3.) Gradual entanglements._ That Satan doth entice us by stirring up our lust, hath been discovered; it remains that I next speak to the second thing propounded, which was, That by this power of lust he _blinds and darkens our mind_. That the lusts of men are the great principle upon which Satan proceeds in drawing on so great a blindness as we have spoken of, I shall briefly evince from these few observations:— 1. First, _From the unreasonableness and absurdity of some actions in men otherwise sufficiently rational_. He that considers the acts of Alexander, in murdering Calisthenes, for no other crime than defending the cause of the gods, and affirming that temples could not be built to a king without provoking a deity; and yet this so smoothed, if Quintus Curtius represent him right, that he seemed to flatter Alexander with an opinion of deification after his death;[188] whosoever, I say, shall consider this cruelty, will condemn Alexander as blind and irrational in this matter; and yet no other cause can be assigned hereof, but that his lust after glory and honour darkened his reason. The like may be said of his killing Hephæstion’s physician, because _he_ died. The brutal fury of that consul, that made a slave to be eaten up with lampreys, for no other fault than the breaking of a glass, can be ascribed to nothing else but the boiling over of his passion. A sadder instance of this we have in Theodosius senior, who, for an affront given to some of his officers in Thessalonica, commanded the destruction of the city, and the slaughter of the citizens to the number of seven thousand, without any distinction of nocent and innocent.[189] This blind rage the historian notes as the fruit of violent and unbridled lust in a man otherwise just and gracious. Thousands of instances of this nature might be added. But,