4. Fourthly, But there is yet one evidence more plain and convincing; _when our lusts are up, though reason offer its aids to allay the storm, yet the wisest of men, otherwise composed and calm, are so far from taking the advantage of its guidance, that oftentimes they trample upon it and despise it_; and as if lusts, by some secret incantation, had made them impenetrable, they are not capable of its light and conduct, and can make no more use of it than a blind man can do of a candle. To this purpose, let us observe the carriage of disputants. If men do any way publicly engage themselves in a contest of this nature, though truth can be but on the one side, yet both parties give arguments and answer objections with equal confidence of victory, and a contempt of the reasons and strength of each other’s discourses; and this proves so fatal to him that maintains the mistake or untruth, that not one of a thousand hath the benefit and advantage for the finding of truth, which free and unprejudiced bystanders may have; so true is that, _Omne perit judicium cum res transit in affectum_, When affections are engaged, judgment is darkened. It is a thing of common observation, that when men are discoursed into anger and heat, they presently grow absurd; are disabled for speaking or understanding reason, and are oft hurried to such inconveniences and miscarriages, that they are ashamed of themselves; when they cool, and the fit is over, _Impedit ira animum_, &c. To all this might be added the power of lust in persons voluptuous, who dedicate themselves to the pleasures of the flesh. Those that ‘serve divers lusts and pleasures,’ their slavish estate, their base drudgery, do clearly evince that lust unmans them, and puts out their eyes. Mark Antony by this means became a slave to Cleopatra; never did a poor captive strive more to obtain the good-will of his lord than he to please this woman, insomuch that, besotted with his lust, he seemed to want that common foresight of his danger, which the smallest measure of reason might have afforded to any, and so dallied himself into his ruin. From all these considerations and instances, it appears our lusts afford such vapours and mists that our reason is darkened by them, or rather they are like a dose of opium, that strongly stupifies and binds up the senses. But yet it remains that the various ways by which our lusts do blind us be particularly opened, and they are five. (1.) Our lusts blind us by preventing the use and exercise of reason. (2.) By perverting it. (3.) By withdrawing the mind from it. (4.) By disturbing it in its operation. And (5.) By a desperate precipitancy; all which I shall more fully explain. I. First, Our lusts blind us _by preventing and intercepting the exercise of light and reason_; and Satan in this case useth these deceits:—