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 lies, 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 blindness. Were there nothing to be said but this, that there are such a vast multitude of commentators upon the Bible, which do all pretend to expound and explain it, it would of necessity admit of these conclusions:—[1.] That the Bible hath in it things so dark, or at least our capacities are so dull, that there is need of great endeavours to explain the one, or assist the other. [2.] That the 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, it is 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; it is 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, Eph. iv. 14, puts us in mind of this hazard under that very similitude, ‘that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine.’ How fitly doth he resemble us to children! Their weaknesses are, [1.] Want of discerning; they see not the true worth of things. [2.] Credulity; they believe all fair speeches and specious promises: and the hazard of both these is in this, that it makes them unconstant, uncertain, and fickle; and such are we made by our ignorance, so little do we truly discern, so apt are we to believe every pretence, for the simple believes every word, Prov. xiv. 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. κλυδονιζόμενοι καὶ περιφερόμενοι.