Next to this, let us a little consider that famous scripture in 2 Thes. ii. 9-11, ‘Whose coming is after the working of Satan, with all power ... and for this cause, God shall send them strong delusions, that they should believe a lie.’ I shall from this place observe a few things, which if put together will clear the truth we speak of: As, first, In this delusion here mentioned, the apostle doth not only set down extraordinary outward means, as signs and lying wonders, but also suits these extraordinary means with a suitable concomitant inward power; for by ‘power’ I do not understand, as some, [Piscator and Sclater,] a power of shewing signs and doing wonders, as if the apostle had said, ἐν δυνάμει σημέιων καὶ τεράτων, with the power of signs and wonders—for the words will not well bear that without some unnatural straining; but I understand by it a power, distinct from the signs and wonders, by which he moves their hearts to believe, by an inward working upon their minds, striking in with the outward means of lying miracles propounded to their senses. And we may the better satisfy ourselves in this interpretation, if we compare it with Rom. xv. 19,[223] where not only the power of doing wonders is expressed by a phrase, proper and different from this of the text in hand, ‘through mighty signs and wonders,’ or in the power of signs and wonders, but it is also clearly distinguished from the power of the Spirit of God, in working upon the hearts, to make those wonders efficacious and persuasive; so that, as in the Spirit of God we observe a power to do wonders, and a power to work upon the heart by these wonders, we may conclude that this wicked spirit hath also, in order to sin and delusion, this twofold power. But secondly, I note further, That this power is called a special energy of peculiar force and efficacy in its working—κατ’ ἔνέργειαν τοῦ Σατανᾶ. The strange inexpressible strength of it seems to stand in need of many words for explanation. He calls it ‘all power’—ἐν πάσῃ δυνάμει—which as well notes the degree and height, as the variety of its operations, and then the energy, the virtue, operativeness, and strength of power. Thirdly, It is also to be observed that Satan’s success and exercise of this power of delusion depends upon the commission of God, and that therefore it is extraordinary, and not permitted to him but upon special occasions and provocation, ‘for this cause God shall send,’ &c. Fourthly, The success of this power when exercised is certain. They are not only strong delusions, in regard of the power from whence they come, but also in regard of the event; those upon whom they come cannot but believe. Infatuation and pertinaciousness are the certain fruits of it.[224] Fifthly, The proof of all is manifest in the quality of the errors entertained, for they are palpable gross lies, and yet believed as the very truths of God, and they are in such weighty points as do evidently