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so are Men Swallowed up by him, as with open Mouth ; fo the à xeta aiva. word XATOTý signifies, he can sup them up at a draught.

Thirdly ; His Cruelty, a Rearing Lion, implying, not only his innate property to destroy, which must be a strange fierceness, but also that this innate Principle is heightned and whetted on, as hanger in a Lion sharpens and enrages that disposition, till he get his Prey ; so that he becomes raving and roaring, putting an awful Majesty upon Cruelty, and frighting them out of endeavours, or hopes of resistance, and increasing their misery with affrightments and tremblings. Thus Satan Thews a fierce and truculent temper, whose power being put forth from such an implacable malice, must needs become rage and fierceness.

Fourthly; His Diligence ; which, together with his Cruelty, are consequences of his Malice and Power; he goes about, and seeks; he is restless in his pursuit, and diligent, as one that promiseth himself a satisfaction or joyful contentment in his Conquests.

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CH A P. II.

Of the Malice of Satan. in particular. The Grounds and

Causes of that Malice. The Greatness of it proved ;

and Instances of that Greatness given. I

appear, we do not wrong the Devil in calling himn malicious ; the truth of which Charge, will evidence it self in the following particulars.

First; The Devil, though a Spirit, yet is a proper Subject of Sin. We need no other evidence for this, than what doth by daily experience result from our felves; we have fins, which our Spirits and Hearts do act, that relate not to the Body, called a filthines of the Spirit, in contradistinction to the filthines of the Flesh. 'Tis true it cannot be denyed, but that those Iniquities which have a necessary dependance upon the Organs of the Body, (as Drunkenness, Fornication, &c.) cannot properly, as to the formality of the Act, be laid at Satan's door, (though as a tempter and provoker of these in Men, he may be called the Father of these fins ) yet the forementioned Iniquities which are of a Spiritual Nature, are properly and formally committed by him, as Lying, Pride, Hatred, and Malice. And this distinction Christ himself doth hint, Joh. 8.44. When he speaketh a Lye, he speaketh of his own; where he asserts such fpiritual Sins to be properly and formally acted by himself. The certainty of all appears in the Epithites given him, the wicked One, the unclean Spirit ; as also those places that speak his fall, They kept not their first Estate, Jude 6. The Angels that sinned, 2 Pet. 2.4. If sins Spiritual are in a true and proper

sense attributed to the Devil, then also may Malice be attributed to him.

Secondly; The wickedness of Satan is capable of increase, a magis & minus, though he be a wicked Spirit, and as to inclination full of wickedness, though so strongly inclined that he cannot but fin ; and therefore as God is set forth to us, as the Fountain of Holiness, fo is Satan called the Author and Father of Sin. Yet

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secing we cannot ascribe an infinitenes to him, we must admit, that (as to acts of Sin at least) he may be more or less sinful, and that the wickedness of his heart may be more drawn out, by Occasions, Motives, and Provocations: besides we are exprelly taught thus much, Rev. 12. 12. The Devil is come down, having greit poruth, because his time is short : where we note ( 1.) that his wrath is called great, implying greater than at other times. ( 2.) That External Motives and Incentives, (as the shortness of his time ) prevail with him to draw forth greater acts of fury:

Thirdly; Whatsoever Occasions do draw out, or kindle malice

to a rage, Satan hath met with them in an eminent degree, in his Quia inordi- own fall, and Man's happines. Nothing is more proper to beget natam excel- malice, than hurts or punishments, degradations from happiness. Tentiam affeEtando,ordinaSatan's Curse, though just

, fills him with rage, and fretting tum amiferust

, against God, when he considers that from the state and dignity of idco de alioc' a blessed Angel, he is cast down to darknes, and to the baselt conrum excellen; dition imaginable: for the part of his Curse, (which concerned ad cam oppug Satan as well as the Serpent) Upon thy belly shalt thou go, and dut nandam mali- shall be thy Meat, implies a state most base; as the use of the phrase ciese fereba- proves, they Mill lick the dust of thy feet. Thine enemies Mall lick juram. med. the duit

, Psal.72.9. They fall lick the dut us a Serpent, Mich. 7.17. Where the Spirit is so wicked, that it cannot accept the punishment of its iniquity. All punishment is as a poyfon, and invenoms the heart with a rage against the hand that afflicted it ; thus doth Satan’s fall enrage him, and the more, when he sees Man enltated into a posibility of enjoying what he hath loft. The envy and pride of his heart boils up to a madness (for that is the only use, that the wretchedly miserable can make, of the light of that hap-' piness which they enjoy not; especially if having once enjoyed it, . they are now deprived); this begot the rage and wrath in Cain againit Abel, and afterward his Murther. The eye of the wicked , is evil, where God is good. Hence may it be concluded, that Satan (being a wicked Spirit, and this wickedness being capable of acting higher or lower according to occasions, and with a suitableness thereto ) cannot but thew an unconceiveable malice against us, our happines and his misery being such proper occasions for the wickcdness of his heart to work upon.

Fourthly; This Malice in Satan must be great :
Firti; If we conlider the greatness of his wickedness in fo great

and

. 11. Efa. 49. 23;

and total an Apostacy. He is fo, filled with iniquity, that we can expect no small matters from him, as to the workings of such cursed Principles ; not only is he wicked, but the spirit and extract of wickedness, as the phrase signifies, Ephef.6. 12., Πνευματικά Secondly, The Scripture lays to his charge all Degrees, Aas,

η πονηeίας. . and Branches of Malice ; As (1.) Anger, in the impetuoms halt and violence of it, Rev. 12. great wrath, Juuós there fignifies Excandescentia, the Inflammation of the Heart, and whole Man ; which is violent in its motion, as when the Blood with a violent stream rusheth through the Heart, and sets all Spirits on fire; and therefore this Wrath is not only called great, but is also lignitied to be fo, in its threatning a wo to the Inhabitants of the Earth. (2.). Indignation is more than Anger, as having more of a fixed fury; and this is applyed to him Epbes. 4. 27. in that those that have this megpgco Leds, are said to give place to the Deyil; which is true, not only in point of temptation, but also in respect of the resemblance they carry to the frame and temper of Satan's furious heart. 6.3.) Hatred is yet higher than Wrath or Indignation, as having deeper roots, a more confirmed and implacable resolution , Anger and Indignation are but Short Furies, which like Ira brevis

furor. a Land Flood are foon down, though they are apt to fill the Banks on a sudden ; but Hatred is lasting, and this is so properly the. Devil's disposition; that Cain in hating bis Brother, is (i fobn3. 12.) said to be the proper OA-spring and lively Picture of that wicked One, who is there fo called, rather than by the name of the Devil, because the Apostle would also infinuate, that hatred is the Master-piece of Satan's wickedness, and that which gives the fullest Character of him. (4.), AN Effects of his cruelty arise from this Root; this makes him accuse and calumniate; this puts him upon breathing after those murthers and destructions which damned Spirits are now groaning under.

Thirdly ; This Malice is the result of that Curse laid upon Satan, Gen. 3. 15. I will put enmity betwixt thee and the Woman, between her Seed and thy Seed: Which implies (1.) a great enmity ;. and some render it; inimicitias implacabiles, implacable enmities. (2.) A lasting enmity, such as should continue as long as the Curse should last. (3.) That this should be his work and exercise, to. profecute and be prosecuted with this enmity; so that it shews, the Devil's whole mind and delire is in this work, and that he is chetted on, by the opposing enmity which he mects withal; it is.

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the work of his Curse, of his Place, of his Revenge, and that wherein all the delight he is capable of, is placed. In that part

of the Curse, Duft Mall be thy Meat ; 'tis implyed, (if some inViá. Pool Sy- terpret right) that if Satan can be said to have any delight or ease nop. in loc, in his Condition, 'tis in the eating of this Duft

, the exercise of this Enmity : No wonder then if Christ speak of his desires and follicitations with God, to have a liberty and Commission for this Work ; Satan bath desired to have thee, that he may winnopo thee.

That this Curfe relates not only to the Serpent who was the Instrument, but also to Satan who was the Agent, is agreed by all almost, that it was not the Serpent alone, but the Devil speaking by it, is evinced, from its speaking and reasoning i and that the Curse reached further than a natural Enmity 'twixt a Serpent and a Man, is as evident, in that Christ is exprefly held forth, as giving the full accomplishment of this Curse against Satan,

John 3. 8. The Devil finneth from the beginning : for this purpose was the Son of God manifested, that he might destroy the Works of the Devil; which is a clear Exposition and Paraphrasis of the Womans Seed bruising the Serpents

head. Fourthly; I shall add to this some few Instances of Satan's Malice, by which it will appear to be great.

First; That Malice must needs be great, which fhews it felf,

where there is such a load of anguish and horror that lies upon him ; 2 Pce, 2.4 he is now. reserved in Chains of Darkneß in Hell; he is in Helly a

place of Torment; or which is all one, Hell is in him, he carries it about him in his Conscience, which by God's decree binds him to his horror like a Chain. - 'Tis féarce imaginable that he should have a thought free from the contemplation of his own misery, to spend in a malicious pursuit of Man. What can we think less of it, than a desperate madness and revenge against God, wherein he shews his rage against Heaven, and hunts after our Blood, as for a little Water to cool bis Tongue ; and when he finds his hand too short to pull the Almighty out of his Throne ; he endeavours (Panther-like) to tear his Image in Man, and to put Man, created after hie Image, upon blafpheming and dishonouring his Maker.

Secondly; That Malice must needs be great, that seeks its own Femel, and provides or begs its own Occafions ; and those, such as give no proper provocation to his anger. Of this temper is

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