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his Malice, he did thus with Job, he begs the Commiffion, calumniates Job upon- unjult surmises i presseth ftill for a further power to hurt him, in so much that God exprefly ftints and bounds him, (which hews how boundless he would have been if left to his own will) and gives him at last an open check,

Job 2. 3. wherein he lays open the malice of his heart in three things. (1.) His own pressing urgency, Thou movedft me. (2.) His defrictive Fury, no lels would ferve, than Job's utter destruction, (3.) Job's Innocency: All this without cause

, thou movedit me to destroy him without canse.

Thirdly; That Malice must needs be great, that will pursue a Small matter : what small game will the Devil play, rather than altogether fit out? If he can but trouble, or puzzle, or affright; yet that he will do, rather than nothing, if he can (like an Addar in the Path) but bite the Heel, though his Head be bruised for it, he will notwithstanding busie himself in it.

Foarthly; That Malice must be grčat, which will put it self forth where it knows it can prevail nothing, but is certain of a disappointment. Thus did Satan tempt Ghrift; those Speeches, if thou be the Son of God, do pot iinply any doubt in Satan; he knew what was prophesied of Christ, and what had been declared from Heaven in testification of him; fo that he could not but be certain he was God and Mani and yet what base unworthy temptations doth he lay before him, as to fall down and worship him? Was it that Satan thought to prevail against him? No surely, but such was his Malice, that he would put an affront upon him, though he knew he could not prevail against him. . FifthlyThe Malice of wicked Men) is an Argument of Satan's great Málide;- they have an antipathy against the Righteous, ( as the Wolf againA the Sheep) and upon that very ground, that they are called out of the World; how great this fury is, all Ages have testified: This hath brought forth Discord, Revilings, Slanders, Imprisonments, fpoiling of Goods, Banishments, Perfecutions, Tortures, cruel Deaths, as Burning, Racking, Tearing, fawing afunder, and what-ever the wit of Man could devife, for a fatisfaction to those implacable, furious, murtherous minds ; and yet all this is done to Men of the fame Image and Lineage with themselves, of the fame Religion with themselves (as to the main); nay, some time ro Men of their own Kindred, their own Flesh and Blood, and all to those that would live peaceably

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in the Land. What shall we say to these things? How come Men to put on a Savage Nature, to act the part of Lions, Leopards, Tigars, if not much worse? The reason of all we have, John 8. 54. Te are of your Father the Devil, he was a Murtherer from the bes ginning; asallo Gen. 3. 15. I will put enmity between her Seed and thy Seed: So that all this lhews what malice is in Satan's Heart, who urgeth and provokes his Instruments, to fuch bloody has treds. Hence who-ever were the Agents, Rev. 2, 10. in imprisoning the Saints, the Malice of Satan in stirring them up to it, makes him become the Author of it; Satan Mall caft Some of you, înto Prison.


of Satan's Powers His Power as an Angel considered.

That he loft not that Power by his Fall. His Power as a Devil. Of his Commision. The Extent of his Authority. The Efficacy of his power. The Advan. tages which he bath for the management of it, from the Number, Order, Place, and Knowledge of Devils,



Hat Satan's Power is Great, is our next Enquiry : Where,

First, we will consider hiş Power as an Angel. In Psalm. 103.20. Angels are said to excel in ftrength : and in verf.21. as al

so Pfal. 148.2. they are called God's Hoft ; which is more fully Nii expressed, 1 Kings 22. 19. I saw the Lord futing upon his Throne,

and all the Host of Heaven Standing by him on his right hand and on bis left: which phrase, though it import their Order and Observance ; yet undoubtedly the main of its intendment, is to set forth their

Power, as Hosts are the strength of Kings, and Nations, God Oxy himself in putting on that Title, The Lord of Hofts, makes it an

evidence of his incomprehensible Power, that such Armies of strong and mighty Creatures are at his command. But this only in the general. That which comes nearer to a particular account of their ftrength, is that Notion of a Spirit, by which they are


frequently described ; He maketh his Angels Spirits; - bis Ministers Pfal.104.4.
flaming Fire. The being of a Spirit is the highest our understand-
ing is able to reach and that it hews a being very excellent, is mani,
fest in this, that God is pleased to represent himself to us under the
notion of a Spirit ; Not that he is truly and properly such, but that ?
this is the most excellent Being that falls under our apprehension.
Besides, that the tearm Spirit, raisech 'our underlianding to con-
ceive a Being of an high and extraordinary Power; it doth fur-
ther tend to form our conceptions to some apprehensions of their
Nature: (1.) From the knowledg that we have of our own
Spirits ; that our Spirit is of a vast comprebension and activity, our
Thoughts, Desires, Reasonings, and the particular Undertakings
of some Men of a raised Spirit, do abundantly evidence. (2.) In
that it represents a Spiritual Being, freed from the clog and hin-
derance of corporeity, our own Spirits are limited and restrained
by our Bodies, as Fire, an active Element, is retarded and inade
sluggish by Matter unapt to serve its proper force, as when ?tisin
an heapof Enrth; which is also sufficiently pointed at in that op
position betwixt Flesh and Blood, and Principalities and Poppers,
Ephel, 6. shewing that Flesh and Blood are a disadvantage and
hinderance to the activity of a Spirit. A Spirit then, as in corpo-
real, may be conceived to move easily without molestation, quick-
ly, imperceptibly and irresistibly.. (3.) This is yet further illu-
strated by the. Similitude of Wind and Fire, which are (to the
common experience of all) of very great force. And 'tis yet
further observable, that the Scripture sometime speaks of the
power of Angels in the Abstract, chusing rather to call them 'Efpola,
Powers than powerful ; clearly shewing, that Angels are Beings

of valt strength, as indeed the Adions done by them do abun
dantly teftifie such was the destroying Sennacheribs Hoft in a
night, the opening the Prison Doors for Peter, the carrying Phi-
lip in the Air, and such other Acts, which tend to the protection
of the Faithful, or punishing of the wicked.

Though this may fully satisfie us that Angels excel in strength, yet the Scripture suggests another consideration relating to the Office and Imployment of Angels, where their Commiffion dhews not only a liberty for the Exercise of this Power, but also doth imply such a Power as is fit to be commisionated to such Acts; these Invisible Beings are called Thrones, Dominians, Principalities, Poppers, 1 Col. 16. ?Tis indeed a task beyond a sober under

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taking to difinguish these words, and to fet their true Bounds Quid inter fe and Marks of difference ; This, Augustin acknowledged yet may or ifta rocabu- we hence conclude, ( 1.) that these words imply a very great la, dicant qui Authority in Angels. (2.) A power and strength suitable to their poflunt, fi ta. Imployment, and that God furnished them with

power answemen poffunt rable to the work which he intended for them, in his moving probare quz dicunt, cgo me

the Heavens, and governing the World, G.C. However, in ista ignorare some Cafes, God works by Instruments every way défproportionable confiteor. to the Service, That the excellency of the Power might be of God

yet in the ordinary way of his working, he puts an innate, suitable Laurent, C.58,

force in Creatures, for the Acts to be done by them ; as there is
an innate Power in the Wind to blow, in the Fire to burn, in
Herbs and Plants for Medicinal uses. Thus may we conceive of
Angels, 'that God using them as his Hoft, his - Minister's to do his
pleasure, he hath indowed them with an innate natural Power
for those great things which he doth by thern ; which must not
be fupposed in the leaft derogatory to the Power of God, in his
ways of Mercies or Judgments, feeing all the strength of Angels
is originally from God: hence is it that all the Names of Angels
which we read of in Scripture carry this acknowledgment in
their signification ; Michael thus unfolds it felf, who is like God,
Gabriel thus, The Glory of God; and therefore may we fuppofę

them not so much the proper Names of Angels, but (as Calvin
Instit. notethi) Nomina ad captam noftrum indita, Namesimplying God's
S. 8.
great Power in them.

i) 2.1.3 CO
Such a powerful Spirit is Satan by Creation. But because it will
be doubted left his fall hath bereaved him of his excellency, and
cast him down from his strength; I fhall evidence that he ftill retains

same natural Power: To which purpose, tis not unfit to be
observed, (i.) that the same Terms and Names which were gi-
ven to good Angels,' to 'signifie their Strength and Commillion,
Cot. 1. 16. and 1. 10. are also given to Satan, Ephef.6. 12. De-
vils are called Principalities, Powers, Rulers ; and Col. 2. 15. they
have the same Names which in verf. 10. were given to good An-
gels, be spoiled Principalities and Powers. (2:) The Scripture
gives particular Instances of Satan's Power and Working, as his
railing Tempests in the Air, commanding Fire from Heaven
both which he did in prosecution of his Malice against Jobs his
carrying the Bodies of Men in the Air, as he did with Chriff,
hurrying him from the wilderness to the Mountain, from thence

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to the Pinacle of the Temple ; his breaking Chains and Fetters of Iron, Mark 5. 4..His bringing Diseases, instances whereof were that crooked Woman whom Satan had bowed together, Luke 13.16. and the Lundtick Perfon, Luk.9. 31. with a great many more. (30) 'Tis also observable, that notwithstanding Satan's fall hath made an alteration as to the Ends, Vses, and of fice, of his Power ; yet nevertheless God makes use of this

strength in him, not only as an Executioner of Wrath against his Enemics, (as when he vexed Saul by this Evil Spirit ; and through this 1 Sam.16.14. Lying Spirit, gave up Ahab to be deluded into his ruin, and in- 1 King. 22.21. flicted Plagues upon Egypt, by sending Evil Angels among them) Pfal.78.49. but also for the tryal of his own Servants; thus was Job afflicted by Satan, and Paulpbuffeted by his Messenger.

Secondly, This Power of his, as a Devil, falls next under our confideration, wherein are divers Particulars to be noted: As,

First, His Commission and Authority. If any put that Question to him, which the Jews did to Christ'; By what Autbority dost then chese things ? or, Who gave thee this Authority? We have the Anfwer in John 12.24. and 16.11. where he is called the Prince of this World ; and accordingly the Scripture speaks of a two-fold Kingdom of Light and of Darkness; and in this we hear of Satan's Seat or Throne; of his Servants and Subjects. Yes, that which is more, the Scripture speaks of a kind of Deity in Satan; he is called the God of this World, 2 Cor.4. 4. Which doth not only set forth the intollerable pride and ufurpation of Satan in propounding himself as such, fo drawing on poor blind Creatures to worship him, but also discovers his Power, which by Com- Zancheus. miston he hath obtained over the Children of Disobedience. Hence doth he challenge it, as a kind of right and due from the poor Americans and others, that they should fall down and worship him; and upon this Supposition was he fo intollerably prefumptuous in offering the Kingdoms of the World to Chrift for such à Service and Worship

If it be queftioned; what Satan's Authority is? I shall answer 2. it thus.

First; His Authority is not absolute or unlimited; he cannot do what he pleafeth, and therefore we do find him begging leave of God for the exerting of his Power in particular Cases, as when he was a Lying Spirit in the Mouth of Ahab's Prophets, and in every Assault he made upon Job; Day, he could not


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