to tbe EPHES1ANS. . Yeihe bath not,that way that G~d bath; for he doth not know th~ Heart ! b1it ~ he can work upon the Fancy, and upon the Paffions. The Will IS JOined to the ~ Affections and Paffions; and he dn work tipon them. The Underfl:anding i9 joined to the Fimcy; he can wotk upon that; and fo work upon the Under; fl:anding. , He c'an \vork in us, yet notviithfl:andin·g it is n?t ?' God doth'. . . Ifyou ask me, what It 1s he can do m us? I w1tl anf\ver m a: word; Becaufc 1t bath been fpo'ken to heretofore; He ·can fir£1: undifcernably,as a Spirit, put inioyou what thoughts h'e wiii,Cugge~ any thing;_he can imprint it upon the Fancy,_and the UnderO:anding will take it offprefentfy. In Joh.q.2. it is laid, the Devil put it into the heart oJJttdtH to betray 'Chriji, he wrought in him. He can ta~e aw:iy thoughts, and pm in fhdughts ~ he can take themaway, for he can dtvtile t~~ thoughts. In Lu4, fr. ti: the De– vils are compared to Fowls, &1~8 -'J- Myo<', that take away, that fnatch away vio· lcntly the Seed that is fown 5 he will not only_O:eal ihem away, _but ?orb it vio~ lemly; divide the thoughts of a Man at a Setmon, 'nd make htm thmk offome'– \i•hat elte. And he is the envloiis one, tha·t foweth Tares in the night, and ui1difcernably ; as Seed (you know) i; fawn in the Ground undifcernab!'y,ef'pedal!f in the night. He can put into us What he will. And, my Brethren, let me add', be would not have power to work in us, t't'nlefs we had linn~d. If he had been perfect, and we perfect, he might have wrought in us, and fuggeO:ed to our Spi~ tits undifcernably; but, as I take it, this f.111ie work,jng in tn, is not only a note of difference from what one Angel can do to another, but it is :i note of dif-. fcrence of what Satan, being fallen, could have done to Adam; or to' Chrift hlmfelf, who were perfei.Uy holy. He could not come to Eve, thdhe was a' foul unclean Spirit, and work in her, he could not put a thought in her undifcernably, for that had beeh his beO: way; and he could not then take the !hape ofa Man or a Woman to talk in, becaufe the Image of God was not yet def.1ced in Man, and therefore he comes,and talksroherin the fhapc of a Serpent; and !he knowing the nature ofthat BeaO:, knew that he was rieJtt door to Reafon, and fo he might fperrk, and that deceived her. And fo for ChriO: hirntelf, he comes and makes vilible Ap· 'paritions, but we reade not, nor do I know any good warrant or gtound for it, that that unclean Spirit lhould come and work in Him. But now, we being Si·n~ ners, he cari, efpecially tbofe that are his own, work in theni undifcernably, put in any thoughis, or take any thoughts out oftheir minds. . . .· He can, in the fccond place, when he fees that that thought which he bath ptii: in, cloth take, that a Man's will doth a little come off to it, he can then, and he doth, and God permltteth him tddo·it to ungodly Men, enter into them, and pof.. fefs them, as a Man dwe!leth and pofie!feth his own Houfe; for fo the Compari~ Ion i~, L11h! I I. that he dwells there a·s in his own Caillc. And as he entred into' the body ofthe Swine, and carried them headlong intothe Sea, fo he entreth into' Men, and cloth po!fefs their fpirits ; and he joineth with their fpirits,--"and fireng'· theneth all thole contents to Sln in them. He is on!y f.1id to enter into ']lldtH,L""' 22. 3· for though he was in ]11dtH before, yet when he cometh to put a Man on \1pon any great Sin, he is laid to entet into h1m, as he did enter into the Swine r for it is the fame word; becau_fe he Joyneth 'vith his fpirit to carry him on in it, :is tfanother foul fl10uld come mto a Man. And not only fo, but he is able to fill a Man's heart; as At1.5·3· as Wine filleth a Man's veirys, and giveth him new fpitits and O:rength; or,as Wind cloth fill the Bagpipe: for the hearts of unregenerate Men they are (as I may call them'j th'e Devil's InO:rumetits, in tbls refpeet, he breathes into them, and blows thern'uP. He cannot indeed put Affections into them, but he can blow them up when once content is given. You may reade of a good Angel in Dan. I I. I. faith he, I,,;, with the ICing of the Medes, to confirm and.Jirengthen hi"' in hi; puipofo to deliv& th• ]ew;: both thete words are ufed. So can-Satan, when he bath put in a Teni·p– ·ration to a Man, (you fee he is able to fuggefi it, being a Spirit) when he hath, put in his Suggefiion, then he entreth, efpecially when a Man is his own, and gi– vetb place to him. Ifa Man be a Saint, he bath leave to enter for that time, and he oan confirm and O:rengthen that Refoluticm, and hold him in it, and join \Vith hi11i, and fo the Man (hall have a'fuper-adaed firength, another fpirit in him~ fide hts own. Therefore in Mich.2. t" I. fpeakirrg of falfe Prorhets, he !aith, Th'! . . ~
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