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and billows to arise, as shall swallow up ships and men ; he can make such surges as shall (well over' baoks. It is Mr. Gurgal's expression,' He can hurl the sea into such commotion, that the depths shall boil like a pot, as if hea. ven and earth would meet. I cannot but think the devil was in that form, when the waves beat into the ship where Chris Nept, for being awoke, 'He rebuked the wind, and * said unto the fea, peace, be still.' (Phimotheti) a word that sometimes he uses to the devil, Luke iv. 35. q.d. be muffled Satan, thou stirrest these waves, (Mark iv. 39.) had my desciples believed, as they should have done, thou had it not done this. By faith Satan avoides, and by diffidence Satan re-enters, and is full of rage. 4. The earth is his element over which he rangeth ; when the Lord alko ed him, Whence comeft thou Satan? he answered from going to and fro in the earth, and from walking up and down in it,' Job i. 7. Satan here speaks like a prince that had gone about his couptries to view his provinces, hiskingdoms and cities, I come ffaith he) from visiting my. several places and dominions. And though his iðteat be to devour men, yet io reference to this very element, he can cause earth quakes, throw down the strongelt buildings, root up the best settled trees, and move all things.
2. For the sensible part of the world, he can enter into the bodies of beafts, and act them at his pleasure. We have one notable instance of a ' legion of devils, entering into an . herd of swine, and the herd ran violently down a steep place into the sea (they were about 2000) and were choak. ed in the sea,' Matth: v. 13. An easy thing it is with Satan to hurry up and down the bodies of beasts, and to make them with violence rush hither and thither. And they have no less power on the bodies of men; have they not possessed them, and made them lunatic, and fo vexed them that they have oftentimes fallen into the fire, and
oftentimes in to the water?' Mat. xvii. 15. Nay, have they not made fome deaf and dumb, dalhing and tearing them, till they foamed and gnashed with their teeth, and even pined eway? Or (if I may say more) have they doc sometimes carried and hurried up and down even in the air, the bodies of non? I could instagce in that sacred body of
Christ, whom the devil took up into the holy city, and set • him on a pinnacle of the temple; and after took him up
again into an exceeding high mountain, and there shew.ed him all the kiagdoms of the world, and the glory of .them,' Matth. iv. 5, 8. That Satan can transport the bodies of witches, many histories record; and that he can bewitch the bodies of unbelievers, none will deny: buc the scriptare speaks of a power that the devil hath over Christ's body, and elsewhere of a like power that he had over the bodies of the faints. Job is one instance, and the daughter of that woman of Canaan, that was a daughter of Abraham, may ferve for another instance: and if the Lord should not restrain the malice and power of the ad. Persary, we might have as many inflaaces as there are men and women io the world.
3. For the fouls of men, which we call the intellectual part of the world, He hath a great power over them. 1. He can work on the understanding; he can penetrate into the fancy, which is the organ of internal lenses; and move those phantasms he finds there, and by that means excite various thoughts in the understanding, and perswade 10 this or that. Do we not experience his power within us? do we not perceive evil thoughts injected into our minds against our wills; not that Satan imports any new thing into our minds, which he found not in our fancies before. It is usually delivered in the schools, That the devil can: not put into the fancy new species of things, and such as the senses had never any koowledge of; as he cannot make a man boro blind, to dream of colours, and their differences. But he can make many compofitions and deductions of those various phantasms he finds within, and accordingly move the understanding to this or that. 2. He can move the will; I cannot say that absolutely he can determine it. The bowing, bendiog, and curning and forming of the will efficaciously is only proper to God; yet cap the devil act something as towards the will, and his acting carries a kind of power with it, tho' God only can determine it. The will may be said to be moved or bowed two ways, either inwardly or outwardly. The internal mover or agent, is either our own natural inclination and propension to its
objed, or God himself who is the author of tha
3. Tbe rulers of the darkness of this world. Thefe words
1. The time when he rules, it is during the time of this world. Immediately after Adam's fall he began his rule, and while the world stands he will continue it without any change or alteration. Here is a difference betwixt the devil and any human power; for there have but a short time, The fame maa that rules now, will be dethroned within a few days, or months, or years, by death if not by treafon: Or fuppose his line, or model of government continue longer, yet fome obferve that scarce any rule continues in one form above 600 years continuance. See Abraham's time from the promise of his feed, to the giving of the law 430 years; see Israel's time from their going out of Egypt to the building of the temple 480 years; fee David's time from the anointing of him king to the death of Zedekiah 470 years! what say we to our kingdoms ? Cæsar's time betwixt his invasion and the role of Valentinian 500 years; the Saxons time betwixt their heptarchy and Egbert's moDarchy 460 years; the Norman's time and the union of whole Britain 536 years. On what unfureness is majesty posseft, that within a few year's time, so much is altered? But the devil hath a longer time, even so long as the world lasts, from the beginning to the end, toti time fhall be
no more. Indeed when the frame of this world shall be takeo down, then shall the devil be degraded, his crowa taken off, his sword broken over his head, and he himself become a clofe prisoner in hell. In the mean time he rules, and he will rule duriog the time of this present world.
2. The place where he'rules, it is here in this world below. He was a bright angel in heaven, and he fometimes ruled there; but he would not keep in his own chair of estate, and therefore alpiring higher, he fell down to this Dether world, and here now he rules. In the air, and here about the earth, devils have their manfions, and here they tempe, feduce, and do all the mischief they can do to the sons of men. I know it is our sadness and trouble, that they are amouglt us: Wo, wo, wo to the inhabitants of the earth in this respect, Rev. viii, 13.and yet here is the joy of the faints, they have no power or rule in heaven, whence they are fallen, and where the faints happiness must for ever be: Well may this make us long for heaven, whilst we are on earth. Soldiers in tedious and dangerous voyages cannot but desire earnestly after victory. Oh (may we think) how welcome will triumph, and leadiog captivity captive be after war! As the hopes of a safe haven is to the mariners tossed up and down in troublesome feas; so is heaven to Christians, whole life in this world is a warfare. O friends, look after heaven, for on earth is many a (nare, and many a gin, and many a plot of Satan to undo your fouls, and to fubject you to his rule.
3. The subjects or persons whom he rules; they are the darkness of this world. i. c. such as have no life of grace, no light of koowlege; for by darkness is meant such who are in darkness, and they are of two forts: First, Those who are in a state of fin, called the work of darkness. 2dly, Those who are in a state of ignorance compared to darkness; ‘Ye'
were sometimes darkness, but now are ye light in the • Lord,' Epb. v. Il. and v. 8. But I am discovering the prince or ruler, and not his vaffals; and therefore I shall pretermit this title, and come to the next.
4. Spiritual wickednesses. They are not styled wicked spirits, or spiritual wicked opes; but in the abstract, spiritual wickedaeffes, Oh, what enemies are there?
They are fpirits and cot bodies. If we had only to deal with flesh and blood, whether men or beasts, it were not fo very much, though very terrible. But we wrestle, not with felh and blood, but with spiritual fubftauceso, with invisible spirits. Ag arm of flesh against poor Aeshly creatures were enough to startle us; Oh, what ftartling.. frighting work have we had within these very few years? But how much more startling is an arm of spirits that can reach to spirits? That know how to fight with us at all times, in all conditions, in all postures; whether we are alone or in company, idle or employed, sleeping or waking? That cap fight invisibly, when we cannot see them; for as their nature, so are their affaults: Such as by the
of flesh and blood canoot be feen. 2. They are wick, edoesses, as by nature they are spirits, so by their conditi on they are evil and malicious spirits; spiritual wickednes. fes, or spirits of wickedness, i.e. most monstruoully wicked and malicious fpirits. Some observe thaçthe devil hath his name ( poneros) the wicked one, to denote his spiteful nature; he is not barely wicked, but maliciously wicked, he cannot endure that fouls of men should fare any better than himself; and therefore he makes it his trade, his de. light, his main work to damn souls.
3. Some yet g? higher, saying, that these spiritual wickedness are such, as provoke men ta wickednesses of a spiritual nature; we wrestle, (faith apoftle) against whom? it is in the original (pros ta pneumatica tes ponerias).i. e. against the spirituals of wickedness; as if these wicked spirits fhould make iç their great design, not only to belet us with gross and fleshly fins, but with fios spiritualized, or with fpiritual wickednesses, such as unbelief, pride, hypocrisy, idolatry, blasphemy, &c. As black as devils are, they can, if they will, appear as angels of light, and accordingly suit their temptations of the finest make.
But what is meant by the last word, in heavedliness? I cannot say, heavenly places, but heavenly things: As if the apostle should say, the cause of this fight is not for earthly things, it is an otherwise quarrel than is usual with as in our battles. Devils will not fight for lands or lipipgs, for riches or mines of gold, but for heavenly things; B 3