CHA P. II.

Of the Advantages which Satan hath, and ufeth, for the Introduction of Errour. As, (1.) From his own Power of Spiritual Fafcination. That there is fuch a Power, proved from Scripture, and from the Effects of it. (2.) From our imperfection of Knowledg; the particulars thereof explained. (3.) From the byafs of the Mind. VVhat things do byas it, and the power of them to fway the Understanding. (4.) From Curiofity. (5.) From Atheistical Debauchery of Confcience.

"Hat Satan may the better fpeed in his defign, he carefully takes notice of, and diligently improves all advantages. Indeed all his Stratagems are advantages taken against us, (for fo the Apoftle in his caution to the Corinthians calls his devices, left Satan fhould get an advantage of us, 2 Cor. 2. 11.) but here, Í only understand thofe that are more general, which are the grounds and encouragements to his particular Machinations against Men, and which alfo 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 fenfes are deceived by Inchantments or Witchcraft.

That Satan is a cunning Sophifter, and can put Fallacies upon the Understanding; that by fubtile objections or arguments he can obtrude a falfhood upon the belief of the unskilful 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 fpeak of, is of an higher nature, and though it may (probably), take in much of his common method of ordinary delufion, 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,) fo hath he (by fpecial commiffion)

a:

Gal 3.1. Gal. 3. 1.

a power to lead thofe to Errour effectually, (without miffing 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 fuch times, fo may he have an extraordinary method which he is not permitted to practise daily, nor upon all.

That fuch a power as this the Devil hath, is believed by those, whofe learning and experience have made their judgments of great value with serious Men; and thus fome do defcribe it, 'Tis adelufion with a kind of Magical Inchantment; so Calvin: a Satanical operation whereby the fenfes of Men are deluded; thus Perkins: who after he had afferted that Satan can corrupt the Fantasy or Imagination, he compares this Spiritual Witchcraft to fuch difeafes 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 inchantments of Jannes and Jambres,who deluded Fafcinatio eft the fenfes of Pharaoh. Others more fully call it, a more vehement Spiritus Impo- operation of the great Impoftor, whereby be obtrudes fome noxious Errour tior operatio, upon the mind, and perfmades with fuch efficacy, that it is embraced qua noxium' with confidence, defended strenuously, and propagated zealously. aliquem Erro

ftoris vehemen

rem in dogmate vel praxi (Doctrinx fane contrarium, fed Sophifticis præftigiis depictum) pro veritate incautis hominibus obtendit, iifque efficaciter perfuadit, ut Errorem eum confidenter amplectantur, ftrenuè defendant, & zelo,non fecundum Deum propagant. Dickson Therapeut. Sacra. lib. 3. cap. 7.

A particular account of the way and manner by which the Devil doth this, is a task beyond fober enquiry; it may fuffice us to know that fuch power he hath, and this I fhall confirm from Scripture, and from the effects of fuch delufion.

Firft, There are feveral Scriptures which affert a Power in Satan to bewitch the minds of Men into Errour, from which I shall draw fuch notes as may confirm, and in part explain this Truth in hand.

And Ifhall 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 Apoftle here ufeth for bewitching, (as GramGrammaticis marians and Criticks note) is borrowed from the practice of

Βασκαίνω,

dictum effe

1

placet quafi qarxaivas, id eft, Tois quesmávem quo pertinet illud. Virg. Nefcio quis tere ros, &c. Vid. Pifcator in loc. and Leigh. Crit, Sac.

Witches

Witches and Sorcerers, who ufe by fecret powers to bind the Senfes, and to effect Mifchiefs. 'Tis true he speaks of falfe Apoftles, but he intends Satan as the chief Workman; and this he transfers to fignify Satan's Power upon the Mind, in blinding the Understanding for the entertainment of Errour. Neither can any thing be objected why this place fhould not prove a fascinating power in Satan (fuch as we have been fpeaking of) but this, that it may be fuppofed to intend no more than an ordinary powerful perfwafion by Arguments: Yet this may be answered, Neque tantum not only from the authority of learned Interpreters, who appre- quod fe decipi hend the Apostle and his expreffion to intend more, but alfo from cos arguit, fed paffi fuerint fome concomitant particulars in the Text. He calls them foolish quadam veluti Galatians, as we tranflate it, but the Original goes a little higher, magica incanto fignify a madness; and withall, he seems to be furprized with Calvin in loc. wonder at the Power of Satan upon them, which had not only 'Apontos mente prevailed against the Truth, but against fuch evident manifeftati- alienatie ons of it as they had, when they were fo plainly, fully and effi- rum lapfum caciously inftructed; for before their eyes Jefus Chrift had been evi-tix effe quam magis demendently fet forth which expreffions and carriage cannot rationally ftultitia, argube thought to befit a common ordinary case.

tatione deludi.

ens. Calvin..

Next to this, let us a little confider that famous Scripture, in 2 Theff.2.9,10,11. Whofe coming is after the working of Satan,with all Power and for this caufe, God fhall fend them strong delufions, that they should believe a lye I fhall from this place obferve a few things, which if put together, will clear the truth we speak. of: As firit, In this delufion here mentioned, the Apoftle doth not only fet down extraordinary outward means, (as Signs, and Lying Wonders) but also suits these extraordinary means with a futable concomitant inward power; for, by Power I do not underftand (as fome) a power of fhewing Signs, and doing Wonders, Pifcator & as if the Apoftle had faid, v deváμrs onμéicov ny regάTav, with Sclator. the power of Signs and Wonders, for the words will not well bear that without fome unnatural straining: but I understand by it, a Power diftinct from the Signs and Wonders by which he moves their hearts to believe, by an inward working upon their minds, friking in with the outward means of Lying Miracles propounded to their fenfes. And we may the better fatisfy our felves in this interpretation, if we compare it with Rom. 15.19. where not say Theἐν δυνάμει only the power of doing Wonders is expreffed by a phrafe, rave duva proper and different from this of the Text in hand, through μ TVEμ

mighty los Os

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το σατανά.

μειο

mighty Signs and Wonders, or in the power of Signs and Wonders, but it is alfo clearly distinguished from the Power of the Spirit of God in working upon the hearts to make thofe Wonders efficacious and perfwafive; fo that, as in the Spirit of God we obferve a Power to do Wonders, and a Power to work upon the Heart by thefe Wonders, we may conclude that this wicked Spirit hath alfo (in order to Sin and Delufion) this twofold Power. But fecondly, I note further, that this Power is called a special energy of peculiar force and efficacy in its working, the ftrange inexprefl ble ftrength of it seems to ftand in need of many words for explaon duvanation: 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 ftrength of Power. Thirdly, 'Tis alfo to be observed that Satan's fuccefs and exercife of this Power of Delufion depends upon the commiffion of God, and that therefore 'tis extraordinary, and not permitted to him but upon special occafions and provocation, for this caufe God shall fend, &c. Fourthly, The fucceß of this Power when exercised, is certain. They are not only ftrong delufions in regard of the Power from whence they come, but also in regard of the event, those upon Sclater in loc. whom they come cannot but believe. Infatuation and Pertinacionfneß are the certain fruits of it. Fifthly, The Proof of all is manifeft in the quality of the Errours entertained, for they are palpable grofs lyes, and yet believed as the very truths of God, and they are in fuch weighty points as do evidently determine the Soul to ruine, lies to be damned, which two things are fufficient proofs of Spiritual fafcination. It being unimaginable that rational Men (and especially fuch as were inftructed to a belief of a contrary truth) fhould fo far degenerate from the light of Reafon, as to be deluded by grofs and apparent Lyes, and of such bigh importance, except their minds had been blinded in fome 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 faid, I will perfwade him I will go forth, and I will be a lying Spirit in the mouth of all his Prophets, and be faid, thou shalt perfwade him, and prevail alfo. 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 Commiffion; as alfo the powerful efficacy of Spiritual Witchcraft, where it pleaseth the Lord to permit to Satan the exercife of his Power,

Power, Thou shalt perfwade, and prevail alfo. But that which I Licet ei (Deo would obferve here, is fomething relating to the manner of his concedente) proceeding in thefe Delufions: He attempted to deceive the falfe fpecies, imagiProphets, and by them to delude Abab; and both, by being a ly-nes & fimulaing Spirit in the mouth of the Prophets: which neceffarily, (as Peter Cra rerum falfarum effingeMartyr obferves) implies, (1) That Satan had a Power fo ftrong- re in imaginaly to fix upon their Imaginary Faculty, the Species, Images, or ria hominum Characters of what was to be fuggefted, that he could not only facultate,ita ut falfa pro veris make them apprehend, what he prefented to their minds; but also, eis demonmake them believe, that it was a Divine Infpiration, and confequent- ftrentur, deinly true for thefe falfe Prophets did not speak hypocritically, de poteft inwhat they knew to be falfe,but what they confidently apprehended cendere atq; to be true; as appears by the whole ftory. (2) He could irritate, petitum eorum and inflame their defires to publish these their Perfwafions to the ad ea incrediKing, after the manner of Divine Prophecies. (3) He had a bili alacritate further power of perfwading Abab; that his Prophets pake Pre. Pet. Mar

Truth.

inflammare ap

prædicanda,

Sc.

tyr. in Loc. That paffage of Rom. 1. 28. God gave them over to a Repro- Reynolds treat bate Mind, doth give fome account how Men are brought by of Paffions, the Devil into thefe falfe Perfwafions. A Reprobate Mind, is Chap. 4. P.27. a Mind injudicious; a Mind that hath loft its Power of difcern-Naing. 'Tis plain then, that he can fo befot and blind the mind, s that it shall not be ftartled at things of greateft abfurdity, or inconveniency.

Νοός.

If any yet further enquire, how he can do these things? We must answer, That his particular ways and methods, in this cafe, we know not; only it may be added, That Ephef. 4. 17. Paul tells us, He can make their minds vain, and darken their underStandings. By Mind, the feat of Principles is commonly underftood. By understanding, the Reasoning, or difcurfive Faculty, Avola. which is the Seat of Conclufions: fo that his Power feems to extend to the obliterating of Principles and can also disable them to make right inferences: infomuch, that he wants nothing, that may be neceffary to the begetting of ftrong perfwafions of any falfhood, which he fuggefts; according to what is intimated, Gal. 5.3. This Perfwafion cometh not of him that called is, not of God, but of the Devil.

you: that

From all thefe 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

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