many kinds of enthusiasts of the present day. It is by such sort of religion as this chiefly that Satan transforms himself into an angel of light: and it is that which he has ever most successfully employed to confound hopeful and happy revivals of religion, from the beginning of the Christian church to this day. When the Spirit of God is poured out to begin a glorious work, then the old serpent, as fast as possible, and by all means, introduces this bastard religion, and mingles it with the true ; which has from time to time soon brought all things into confusion. The pernicious consequence of it is not easily imagined, until we see and are amazed with the awful effects of it, and the dismal desolation it has made. If the revival of true religion be very great in its beginning, yet if this bastard comes in, there is danger of its doing as Gideon's bastard Abimelech did, who never left until he had slain all his threescore and ten true-born sons, excepting one that was forced to flee. Great and strict therefore should be the watch and guard that ministers maintain against such things, especially at a time of great awakening: for men, especially the common people, are easily bewitched with such things; they having such a glaring and glistering shew of high religion. The devil biding his own shape, and appearing as an angel of light, men may not be afraid of him.

The imagination, or phantasy, seems to be that wherein are formed all these delusions of Satan, false religion, and counterfeit graces and affections. Here is the devil's grand lurkingplace, the very nest of foul and delusive spirits. It is very much to be doubted, whether the devil can come at the soul of man to affect it, or to produce any effect whatsoever in it, any other way, than by the phantasy ; that power of the soul by which it receives, and is the subject of the species, or ideas of outward and sensible things. As to the laws and means which the Creator has established, for the intercourse and communication of unbodied spirits, we know nothing about them; we do not know by what medium they manifest their thoughts to, or excite thoughts in each other. But as to spirits united to bodies, those bodies are their medium of communication. They bave no other medium of acting on other creatures, or being acted on by them, than the body. Therefore it is not to be supposed that Satan can excite any thought, or produce any effect in the soul of man, any otherwise, than by some motion of the animal spirits, or by causing some motion or alteration in something which appertains to the body. There is this reason to think that the devil cannot produce thoughts in the soul any other way than Mrs. Hutchison, in New England; as appears by the particular and large accounts given of all these sects, by that eminently holy man, Mr. Samuel Rutherford, in his Display of the Spiritual Antichrist. And in such things as these consisted the experiences of the late French prophels, and their followers. VOL. y.


by the medium of the body, viz. that he cannot immediately know the thoughts of the soul. This is abundantly declared in the scripture, to be peculiar to the omniscient God. But it is not likely that the devil can immediately produce an effect, which is out of the reach of his immediate view. It seems unreasonable to suppose, that his immediate agency should be out of his own sight, or that it should be impossible for him to see what he himself immediately does. Is it not unreasonable to suppose, that any intelligent agent should by the act of his will produce effects, according to his understanding, or agreeable to his own thoughts, and that immediately, and yet the effects produced be beyond the reach of his understanding, or where he can have no immediate perception ? But if the devil cannot produce thoughts in the soul immediately, or any other way than by the animal spirits, or by the body, then it follows, that he never brings to pass any thing in the soul, but by the imagination or phantasy, or by exciting external ideas. For we know that alterations in the body do immediately excite no other sort of ideas in the mind, but erternal ones, or those of the outward senses. As to reflection, abstraction, reasoning, &c. and those thoughts and inward motions which are the fruits of these acts of the mind, they are not the nearest effects of impressions on the body. So that it must be only by the imagination that Satan has access to the soul, to tempt and delude it, or suggest any thing to it.*. And this seems to be the reason why persons that are under the disease of melancholy, are commonly so visibly and remarkably subject to the suggestions and temptations of Satan; that being a disease which peculiarly affects the animal spirits, and is attended with weakness of that part of the body which is their fountain, even the brain, which is, as it were, the seat of the phantasy. It is by impressions made on the brain, that any ideas are excited in the mind, by the motion of the animal spirits, or any changes made in the body. The brain being thus weakened and diseased, it is less under the command of the higher faculties of the soul, and yields the more easily to extrinsic impressions, and is overpowered by the disordered motions of the animal spirits; and so the devil has greater advantage to affect the mind, by working on the imagination. And thus Satan, when he casts in those horrid suggestions into the minds of many melancholy persons, in which they have no hand themselves, does it by exciting imaginary ideas, either of some dreadful words or sentences, or other horrid outward ideas. And when he tempts other persons who are not melancholy, he does it by presenting to the imagination, in a lively and alluring manner, the objects of their lusts, or by exciting ideas of words, and so by them exciting thoughts; or by promoting an imagination of outward actions, events, circumstances, &c. Innumerable are the ways by which the mind might be led on to all kind of evil thoughts, by exciting external ideas in the imagination.


* “ The imagination is that room of the soul, wherein the devil doth often appear. Indeed, (to speak exactly) the devil hath no efficient power over the ra. tional part of a man: he cannot change the will, he cannot alter the heart of a

so that the utmost he can do, in tempting a man to sin, is by suasiun and suggestion only. But then how doth the devil do this ? Even by working upon the imagination. He obserreih the temper, and bodily constitution of a man; and thereupon suggests to his fancy and injects his fiery darts thereinto, by which the mind and will come to be wrought upon. The devil then, though he hath no imperious efficacy over thy will, yet because he can thus stir and move thy imagination, and thou being naturally destitute of grace, canst not withstand these suggestions ; hence it is that any sin in thy imagination, though but in the outward works of the soul, yet doth quickly lay hold on all. And indeed, by this means do arise those horrible delusions, that are in many erroneous ways or religion : all is because their imaginations are corrupted. Yea, how often are these diabolical delusions of the imagination, taken for the gracious operations of God's Spirit?-It is from hence that many have pretended to enthusiasms; they leave the scriptures, and wholly attend to what they perceire and feel within them." (Burgess, on Original Sin, p. 369.)

The great Turrentine, speaking on that question, " What is the power of an. gels ?'' says, As to the bodies, there is no doubt, but that they can do a great deal upon all sorts of elementary and sublunary bodies, to move them locally and va. riously to agitate them. It is also certain, that they can act upon the external aud interoal senses, to excite them, or to bind them. But as to the rational soal it. sell, they cau do nothing immediately upon that ; for to God alone wbo knows and searches the hearts, and who has then in his hands, does it also appertaio to bow and move them withersoever he will. But angels can act upon the rational soal, ouly mediately by imaginations.” (Theolog. Elench. Loc. VII. Quest. 7.)

If persons keep no guard at these avenues of Satan, by which he has access to the soul to tempt and delude it, they will be likely to have enough of him. And especially, if instead of guarding against him, they lay themselves open to him, and seek and invite him, because he appears as an angel of light, and counterfeits the illuminations and graces of the Spirit of God, by inward whispers, and immediate suggestions of facts and events, pleasant voices, beautiful images, and other impressions on the imagination. There are many who are deluded by such things, are lifted up with them, and seek after them. They have a continued course of them, and can have them almost when they will; and especially when their pride and vain-glory has most occasion for them, to make a shew of them before company. It is with them, something as it is with those who are professors of the art of telling where lost things are to be found, by impressions made on their imaginations; they laying themselves open to the devil, he is always at hand to give them the desired impression.

Before I finish what I would say on this head of imaginations, counterfeiting spiritual light, and affections arising from them, I would renewedly (to prevent misunderstanding of what has been said) desire it may be observed, that I am far from determining, that no affections are spiritual which are attended with imaginary

ideas. Such is the nature of man, that he can scarcely think of any thing intensely, without some kind of outward ideas. They arise and interpose themselves unavoidably, in the course of a man's thoughts; though oftentimes they are very confused, and are not what the mind regards. When the mind is much engaged, and the thoughts intense, oftentimes the imagination is more strong, and the outward idea more lively, especially in persons of some constitutions of body. But there is a great difference between these two things, viz. lively imaginations arising from strong affections, and strong affections arising from lively imaginations. The former may be, and doubtless often is, in case of truly gracious affections. The affections do not arise from the imagination, nor have any dependence upon it; but on the contrary, the imagination is only the accidental effect, or consequent of the affection, through the infirmity of human nature. But when the latter is the case, as it often is, that the affection arises from the imagination, and is built upon it as its foundation, instead of a spiritual illumination or discovery, then is the affection, however elevated, worthless and vain. And this is the drift of what has been now said, of impressions on the imagination. Having observed this, I proceed to another mark of gracious affections.

SECT. V. Truly gracious affections are atlended with a conviction of the

reality and certainty of divine things. This seems to be implied in the text that was laid as the foundation of this discourse, Whom having not seen, ye love; in whom though now ye see him not, yet BELIEVING, ye rejoice with joy unspeakable, and full of glory. All gracious persons have a solid, full, thorough and effectual conviction of the truth of the great things of the gospel. They no longer halt between two opinions; the great doctrines of the gospel cease to be any longer doubtful things, or matters of opinion, which, though probable, are yet disputable; but with them, they are points settled and determined, as undoubted and indisputable ; so that they are not afraid to venture their all upon their truth. Their conviction is an effectual conviction ; so that the great, spiritual, mysterious, and invisible things of the gospel, have the influence of real and certain things upon them; they have the weight and power of real things in their hearts; and accordingly rule in their affections, and govern them through the course of their lives. With respect to Christ's being the Son of God, and Saviour of the world, and the great things he has revealed concerning himself, and his Father, and another world, they have not only a

predominating opinion that these things are true, and so yield their assent, as they do in many other matters of doubtful speculation; but they see that it is really so: their eyes are opened, so that they see that really Jesus is the Christ, the Son of the living God. And as to the things which Christ has revealed, of God's eternal purposes and designs, concerning fallen man, and the glorious and everlasting things prepared for the saints in another world, they see that they are so indeed: and therefore these things are of great weight with them, and have a mighty power upon their hearts, and influence over their practice, in some measure answerable to their infinite importance.

That all true Christians have such a kind of conviction, is abundantly manifest from the holy scriptures. I will mention a few places out of many; Matth. xvi. 15–17.

But whom say ye that I am ? Simon Peter answered and said, Thou art Christ, the Son of the living God. And Jesus ansucred and said unto him, Blessed art thou Simon Barjona :-my Father which is in heaven hath revealed it unto thee. John vi. 68, 69. Thou hast the words of eternal life. And we bclicre, and art sure that thou art that Christ, the Son of the living God. John xvii. 6—8. I I have manifested thy name unto the men which thou gavest me out of the world. Now they have known that all things whatsoever thou hast given me, are of thee. For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they hare believed that thou didst send me. Acts viii. 37. If thou believest with all thy heart, thou mayest. 2 Cor. iv. 11-14. We which live, are always delivered unto death for Jesus sake.Death worketh in us.We having the spirit of faith, according as it is written, I believed, and therefore have I spoken : we also beliere, and therefore speak: knowing, that he which raised up the Lord Jesus, shall raise up us also by Jesus, and shall present us with you. Together with verse

, 16.

For which cause we faint not. And verse 18. While we look not at the things which are seen, &c. And chap. v. 1. For we know, that if our earthly house of this tabernacle were dissolv, ed, we have a building of God.And ver. 6—8. Therefore we are always confident, knowing that whilst we are at home in the body, we are absent from the Lord: for we walk by faith, not by sight. We are confident, I say, and willing rather to be absent from the body, and present with the Lord. 2 Tim. i. 12. For the which cause I also suffer these things ; nevertheless I am not ashamed: for I know whom I have believed, and I am persuaded thrt he is able to keep that which I have committed unto him against that day. Heb. iii. 6. Whose house are we, if we hold fast the confidence, and the rejoicing of the hope firm unto the end? Heb. xi. 1. Now faith is the substance of things hoped for, and the

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