he would scarce reckon any abomination to be above the height of an ordinary infirmity. These are apt to think that the mercies of God, so much praised in Scripture, signify little less than an indulgence in transgression far above what precisians are apt to imagine; and that it is as easy to obtain forgiveness from God for any offence, as it is to say, ‘The Lord be merciful to me a sinner.’ Those that accustom themselves to the delights of the senses are apt to bend the way of their religion to that humour; and think that nothing can be solemn in worship that is not set out with garnishings that may please the eye or ear. Nay, it is observable enough that religion borrows some taint or shape from the various studies and sciences of men; in some, as in many of the fathers, we may see religion dipped in Platonism or Peripateticism. Some introduce the distinctions and definitions of philosophy, others compel all scriptures to submit to the laws of strict logical analysis. Thus, according to the various mediums that men look through, are truths discoloured and dressed up in several shapes. It is easy from these instances to imagine that Satan must have a great advantage against us, in point of error, from the bias of the mind. 4. Fourthly, _Adventurous curiosity_ is another general advantage by which he works. This ariseth partly from a desire of knowledge, and partly from pride; and both these make way for his design. A desire after knowledge is natural, and withal very bewitching. _Divinum est scire quam-plurima_, To know hath something in it more than ordinary. This is noted in Job xi. 12, ‘Vain man would be wise, though man be born like a wild ass’s colt.’ Though he be foolish, yet he affects wisdom, and the very delight of knowing doth engage men to curious prying searches, though with much labour and hazard. Of this temper were the Athenians: Acts xvii. 21, ‘They spent their time in nothing else, but either to tell or to hear some new thing;’ not barely in telling news, but in inquiries after new notions and discoveries, and this made them willing to hear Paul, as ‘a setter forth of strange gods, and a new doctrine.’ When this desire after knowledge is animated with pride, as oft it is, for ‘knowledge puffeth up,’ then it is more dangerous. When men are upon a design to seem higher than others, to be singular, to see more than what all men see, to be admired, to out-talk their neighbours, what adventures will they not make! How fair do they lie open to any conceit that may serve this end!