Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bear_v	flesh_n	kingdom_n	6,050	5	7.3681	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90389	An eccho from the great deep: containing further inward openings, concerning divers other things, upon some whereof the principles and practises of the mad folks do much depend. As also the life, hope, safety and happiness of the seed of God, is pointed at; which through many dark, dismall, untrodden paths and passages (as particularly through an unthought of death and captivity) they shall at length be led unto. / Through Isaac Pennington (junior) Esq;.	Penington, Isaac, 1616-1679.	1650 (1650)	Wing P1163; Thomason E618_1; ESTC R206346	113,201	142

that which is the foundation of this and has the main influence into this by vertue whereof this is wrought O vain Man thou wouldst fain be wise though thou beeft born a wilde Asses Colt Thou art still searching after knowledg and erecting a fabrick of wisdom though thou hast no capacity in thee of receiving or entertaining either If God throw down the edifice of thy Religion about thine ears thou presently with thy wisdom wilt rear up another When thou seest thy self impoverished by those ruines which he bringeth upon thee thou immediately returnest to build the desolate places But what come all thy buildings to They are onely permitted to be raised for greater throwings down This wisdom must not stand nor any thing that it brings forth O that thou couldst be still and that this might be thy wisdom Cease measuring God and spiritual things till he give thee a measure wherewith to do it When thou knowest Christ the Wisdom of God then shalt thou know God and when thou knowest God the Original of Christ then shalt thou know Christ what God is in Christ what God hath done by Christ But if thou wilt be measuring the things or actions of God by what thou feelest in thy self thou canst not chuse but miss and wilt be as much befooled herein as thou seest others to be in what they have uncertainly received and held forth from an outward sight and knowledg Of the two Principles Seeds or Creations their different Natures Motions and Ends. THere are two Creations made by one and the same workman which have both of them their several distinct Natures Motions and Ends according to their frame and constitution and are both excellent in their kinde and for that use to which they were intended The one is weak frail perishing made and appointed as a foyl to set off the beauty excellency and perfection of the other which if it were of the nature of the other it could not do and so should lose its own proper excellency vertue and use for the excellency of every thing lyeth in its own nature and in its suitableness by its nature to its end and use If sin were not black in its nature vile in every motion did not tend both in its nature and motions to death and destruction it were not excellent it would be a dull tool without an edg which is no way lovely or commendable The one hath all manner of excellency in it but appears weak poor low The other maketh a great shew of much worth beauty excellency but is nothing but emptiness and vanity at the bottom The one spreads little but hath abundance of life and strength at root The other spreads abundantly its branches leaves fruit are very fair and flourishing but it is putrified at the root These two have their distinct Natures and accordingly their distinct motions and ends which they still retain in all the varieties and changes which they are made to undergo Clothe the first Creation how you will it is but still Earth carry it whither you will mount it up to Heaven it remains Earth there let in what glory can be let in upon it it is still but Earth The other the second Creation lay it as low as you will bring it down into the Earth clothe it with Earth bury it in the very bowels of the Earth it still retains its own heavenly life and nature So for their Motions They still move according to their Natures Let Earth be tryed to the utmost throughly frighted into Spirituality driven to seek shelter in the life and power of God to preserve it self from perishing be put upon moving towards God towards Heaven or it sees it is undone for ever it cannot for all this move spiritually but will be like it self though moving to the utmost yet earthly in all these motions On the other hand Let the spiritual Principle be thrust out of Heaven into the Earth be shut up from all spiritual life and motion there have no happiness peace rest content day nor night but what it can suck in from and through the Earth alass for all this it cannot move earthlily it cannot rest or take in delight from the Earth if it cannot finde its own life it will refuse to live it will chuse death rather then the life of the Earth And for their Ends they are according to their Natures and Motions The one tends to Condemnation to Death the other to Justification to Life Involve Earth as much as may be in Heaven in Life it will be sinking into Death and Hell again Binde Heaven as much as may be in the Grave in Hell its life will be breaking all bonds and mounting upwards when its strength is grown it will not be held back but will return into its own Country and Inheritance These two they differ in their seed or root in their bulk or body in their branches leaves fruit in their substance vertue quality from their very rise unto their very end in every thing The Scripture holds out this abundantly every where testifying concerning two distinct trees trees of righteousness trees of Gods planting trees that grow in his Garden in his Vineyard and trees of wickedness wilde Olives wilde Vines their Vine is the Vine of Sodom These Trees have distinct roots of distinct natures the one whereof is earthly of this Creation and so weak and corrupt the other is heavenly of the other Creation of a nature more inward strong and pure They have likewise distinct branches leaves and fruit which as each grow from their own root so they have their distinct vertue keeping that nature which they have from the root The one is still sowing and bearing fruit to the flesh the other to the Spirit They have also both the tree leaf and fruit their distinct shape and Image the one the Image of the earthly the other the Image of the heavenly There is the Image of God of Christ every where throughout the New Creation in every peece and parcel of it in every motion of any part of it The Faith Love Hope Joy Peace Humility Patience Praying Waiting c. of the new man have the Image of the Father and of Christ in them whereas the best of these in man and from man are but earthly And they have their distinct ends The one with all that comes from them with all that belongs to them shal be cast into and perish in the fire shall be like chaff before the wind tossed up and down by it shall return from whence they came shall receive their death where they had their life The other shall only be purified in the fire from that which encumbereth it and is death unto it and its end shall be rest and peace Justification in it self with all its ways and motions and perfect union and communion with God which the other shall never be admitted unto Be not deceived God is not mocked for whatsoever a man soweth

earnest to bring others unto also as being very sensible that it tends both to his and their happiness whereas all other things tend apparantly to the misery and destruction of the creature And herein lieth the excellency of man this is the best he can desire or hope to attain and a Birth to or in this is the best Birth that can be produced by him But this is not the new-birth this is not that which God calls Regeneration this is not the heir but the son of the bond-woman which shall never inherit this is but the fruit but the off-spring of the first Adam which is of the earth earthly not of the second Adam which is the Lord from Heaven heavenly in himself and begetting an heavenly nature All these come from man the nature of man the blood of man the desire and skill of man the corruption of man or at best the excellency of man But the Child here spoken of the Child God delights in the Child he will own as his Son is of his own Seed is begotten by himself is born of him He is of the Seed of Eternity of Immortality and therefore Eternity of right belongeth to him He is the Child of God by a new Nature by a new Life he is the immediate off-spring of his own Son formed by his own Spirit But of God This whole Birth belongs to God 1. It is he that sows this Seed in the heart the seed of this Life his own Seed the Seed wherein the very Godhead is contained and which cannot but grow up into God God hath his Power to generate as well as man and the other creatures he hath his Seed to sow as well as they and his Seed doth a truly and fully contain his Nature as their seed doth theirs He is the great Sower that sows his own grain in his own Vineyard He is the great Builder that lays the foundation of his own House He hath begotten us again c. 2. It is he that quickens the Seed and causeth it to grow And you hath he quickened who were dead in trespasses and sins Eph. 2. He casts a vail of death upon Eternity upon Immortality for a season he maketh it as it were to rot in the heart that he may quicken it again that he may cause it to grow up in its own shape and fulness And when it shoots forth it is he that causeth it to thrive and flourish Paul may plant and Apollos water but God giveth the increase This Life floweth only from God and groweth up only by the breath of God 3. He doth this by his own Power by his mighty Arm He puts his whole strength to it It doth not cost him nothing to sow this Seed to beget this Son but it costs him the very Power and strength of the Godhead even an exceeding greatness of Power he works with the very might of his Power when he begets this Child when he brings forth Faith in this Child even with the very same strain of strength that he exercised upon Christ when he raised him from the dead and exalted him above all other power Ephes 1.19 20. 4. He does this also by his own Will The other births are by the power of man by the will of man this is as by the Power of God so by the Will of God He is not at all moved to this by any thing in the creature by any thing from the creature but meerly by his own Will of his own Will begat he us He soweth his Seed according to his Nature as other things do theirs according to their nature Lo this is the New-Birth The Spirit breatheth where he listeth No man knows whence this breath comes no man knows whither this breath goes but it keeps within its own Circuit which is only known to it self Thus is every one that is born of God Of the Excellent Nature of this Birth or of the Child thus begotten thus born FROM JOH 3. Vers 6. That which is born of the Spirit is Spirit SPirit denotes excellency purity strength durableness of nature its constitution is more excellent more clear more strong more lasting then that of flesh Flesh is weak corrupt fading hath little loveliness it and that loveliness quickly perishing the Egyptians are men and not God and their horses flesh and not Spirit Spirit is a sublime an excellent kind of nature both in its inwardness and in its outwardness its way of Being of motion either within or without of generation far exceeds that of flesh and so doth the Child begotten this way it is of the same nature with that which begets it That which is born of the Spirit is Spirit That which is begotten by the Spirit is of a spiritual nature of the same nature with himself of the very divine nature who hath made us partakers of the divine nature He observes the Law of Generation which is to beget and encrease his own nature and kind to multiply himself So that this Child is divine what ever is in this Child what ever flows from this Child cannot but be divine its Faith its Love its Hope its Joy its Meekness Sweetness Holiness Righteousness are not such as grow in Natures garden but in the Paradise of God and from a more inward and spiritual seed then is sown in nature That which is born of the flesh is flesh All the excellency that man can attain to all the Faith Hope Love Joy c. that man can have from any of the Births fore-mentioned is but fleshly but weak corrupt fading but that which is born of the Spirit that which flows from this Life that which grows out of this Seed is spiritual and hath the Spirit of Life Eternity and Immortality in it The flesh profiteth nothing Christ speaks that to persons who were bending their whole strength to understand him all this avails nothing The greatest fleshly desire moves not God the greatest fleshly industry and endeavour furthers not the creature What ever is thus received what ever is thus understood what ever is thus obtained is but fleshly and will not avail All the faith in God all the love towards God all the desire after God or delight in him all the obedience unto God thus gained thus put forth hath no true life in it and must needs wither and come to nothing The fleshly understanding of any thing revealed by Christ is of no value It is the Spirit that quickeneth It is the spiritual part in the Word the spiritual part of the Word engrafted by the Spirit in the heart that quickeneth it at first or causeth it afterwards to thrive and grow This Child hath a generosity a nobility an height an aspiringness in him He can never rest out of his own Country nor out of his own place of habitation in his Country He cannot endure to live beneath himself He must possess and enjoy God to the full or he is not satisfied He must live

way the only way to restlesness and misery to be touched and inflamed with love towards God Is there no cure for this love no rasing it out of the heart nor no attracting its object into the heart O God why art thou so coy why dost thou so disdain the low estate of thy Spouse What credit will it be unto thee to have it said and seen when all things shall be opened to all eyes and spoken in all eares Behold a Soul burnt up into perfect misery by the flames of its own love Of the Difference between God and the Creature THE Difference between God and the Creature can only be seen by that eye which throughly discerneth and is able to measure both throughout yet according to that measure we have to discern somewhat of both we may also in part discern that vast difference that is between them God is the Original Being the Creature but a derived Being and hath only so much of and from God as he is pleased to impart unto it who may do what he will with his own dispensing it as he pleaseth As every thing is a shadow of him so every thing hath some stamp of his Image upon it one sort of creatures more then another Man more then other sorts some sorts of men more then others Man is a God in respect of the creatures yet still he is but man the Egyptians are men and not God Some men are Gods in respect of others in reference to that majesty wisdom justice mercy kindness love holiness c. wherewith some are endued beyond others Man in his best estate is vanity weak fading changeable his very soul and spirit subject to faint and unable to stand before the hand of God when it goeth forth against him Who knoweth the Power of thine anger I will not contend for ever neither will I be always wroth lest the spirit should fail before me and the Souls which I have made Man came from God his spirit was made so was not Gods God is able to bear his own weight in every kind Man is not able to bear his weight in any kind God can so wound the strongest man as quickly to make him sink A wounded spirit who can bear But God can not only bear up himself but man also under the greatest pressure Man is a poor narrow confined limited spirit God is a large universal unlimited Spirit He sitteth upon the Circle of the Earth God is Substance Truth Man is vanity in his best estate altogether vanity a shadow in himself in all his motions man walketh in a vain shade a lye a lyar let God be true and every man a lyar All men put them in the ballance they are nothing before God but as the dust of the ballance as grashoppers as nothing less then nothing and vanity All that all the men in the Earth have derivatively from him is nothing to that which is originally in him Whereunto will ye liken me saith the most High There is nothing throughout the whole Creation nothing that man can see nothing that can enter into his heart or thoughts that can bear any true or substantial resemblance of God Alas poor man what canst thou think aright concerning God! Wilt thou be measuring God what he is or what his Thoughts or what his Ways in any kind are Who knoweth the Spirit of the Lord O Man thou hast ever been befooled in all thy thoughts of God and as thou risest higher in thy apprehensions and bolder in thy determinations the more shalt thou certainly be befooled When God openeth himself to thy cost shalt thou see how far thou wast from knowing him or speaking aright concerning him Of Good and Evil. GOOD is that which tends to the welfare of the creature Evil is that which tends to its hurt and damage They have also some reference to God though not as he is in himself yet as he discovereth himself appeareth and acteth in such or such a line So in the several lines wherein he acts there is a Good and an Evil the one tending towards his honour in that line the other towards his dishonour God as he is in himself cannot be touched yet as he appeareth acteth and holdeth forth his Name it may receive honour or disparagement Him that honoureth me I will honour The Wisdom Power Goodness Love Grace Mercy of God c. may be neglected slighted undervalued by the creature He may discover these in his motions and the creature not take notice of them not acknowledg them not acknowledg him in them and this is a dishonour cast upon him Again They may be taken notice of and he exalted in the thoughts and heart of the creature thereby and this he pleaseth to accept of and esteem as an honour done unto him Now there is a double kind of good The creature 's keeping in its line walking to its rule moving orderly in its station and the enjoying of life sweetness and content therein The living to God and the enjoying of God in its course in its Orb in its sphere this is good and herein lieth the happiness of the creature There is answerably a double Evil. The creature's deviating from its line walking out of its way swerving from the rule of its Creation and its meeting with that misery which attends this losing its life sweetness content happiness And let men think what they will by the change of their apprehensions yet Good and Evil will evidence their difference to the sence and experience of the creature that they are different in their own nature are sown in different grounds grow from different roots and tend to different ends And the creature while it is a creature cannot be happy in the way of Evil either in his present state or in his end but only in the way of Good Mark the perfect man behold the upright the end of that man is peace Say ye to the righteous it shall go well with him Say to the wicked it shall not go well with him Blessed is the man that walketh not in the counsel of the ungodly c. he shall be like a tree planted c. The ungodly are not so they shall not stand in judgment nor sinners in the Congregation of the Righteous Christ himself the beloved Son cometh to his Exaltation by Righteousness Because thou lovest Righteousness and hatest iniquity therefore God even thy God hath anointed thee with the oyl of gladness above thy fellows Let the righteousness of the creature fall lay it as flat as ye will make unrighteousness equal with it as well ye may because it is but unrighteousness and somewhat more unlovely because of its paint But is there no other Righteousness Is there no true Righteousness Or must that fare the worse because there is so much painted righteousness Consider this well All Gods work from the very beginning hath been about Righteousness and Unrighteousness holding forth the evil nature of the

unbelief and then ye shall finde the whole mystery of Salvation both in the type and in the substance to be another-ghess manner of thing then man by his understanding and reason or by that which he calls the assistance of the Spirit of God hath interpreted it to be Hasten thy work O God Let thy counsel stand Fulfil all thy pleasure and do it as speedily as thou wilt Let forth that destruction that desolation which must necessarily precede and make way for Salvation Let the old Covenant devour and bury in her own bowels the fruit of her own womb that the new seed may be conceived formed quickened brought forth and hang upon the brests of the new Covenant whence nothing but the sweetness purity and power of Life can be sucked Live O God live in thy seed quicken thy seed let them cause them to live in thee according to the law and by the vertue of thine own life Finish imperfection weakness sin vanity death dash it out and write thine own perfection and life in the stead and room of it Blot out the name of the foolish vain empty creature and write thine own name every where then shall those that desire and love thee be satisfied with thee when they shall meet none but thee and meet thee every where The way to Life which is through the death of that which we account and press after as life and through the captivity of the Life it self FROM 2 COR. 12.7 8 9 10. And lest I should be exalted above measure through the abundance of the revelations there was given to me a thorn to the flesh the messenger of Satan to buffet me lest I should be exalted above measure For this thing I besought the Lord thrice that it might depart from me And he said unto me My grace is sufficient for thee for my strength is made perfect in weakness Most gladly therefore will I rather glory in my infirmities that the power of Christ may rest upon me Therefore I take pleasure in infirmities in reproaches in necessities in persecutions in distresses for Christs sake for when I am weak then am I strong IN these words there are divers remarkable passages which he is very likely to meet with who pursueth the purity and height of the life of his spirit 1. There is the excellency of a Christians life the top of it which lieth in Visions and Revelations in Gods opening of himself and spiritual things to the eye of his spirit letting him in to the other world to behold God himself and the state of things there Ye are come to mount Sion to the City of the living God the heavenly Jerusalem and to an innumerable company of Angels to the general Assembly and Church of the first born to God the Judg of all and to the spirits of just men made perfect c. Here is life indeed here is true sight true enjoyment here is the possession of strength he feels nothing fears nothing that may affright or trouble him who is here being wrapt up safe in the bosom of Eternity where mortality cannot seize upon him And the greater the fuller the deeper the more frequent and abundant these Visions are the quicker and stronger is the life by them the more is the spirit elevated through them 2. The danger of this life the danger of these enjoyments they tend to over-exalt him his flesh cannot bear them he is puffed up by them and forgets himself because of them Lest I should be exalted above measure through the abundance of revelations Paul was in great danger of being lift up beyond all bounds by reason of these his strength though it was great and much more then ordinary yet it was no way proportionable to his Revelations God can bear the weight of all his glory he is not at all lifted up with the sight and possession of his own strength and fulness but flesh cannot do so it is lifted up with any thing with every thing that is a little more then ordinary a little above it self and if its life and enjoyments be over-vigorous be much more then ordinary they over-exalt it This is the foolishness of the creature it desires the highest life the best the purest the strongest food but is not able to bear any thing beyond it self nothing but what is suitable to its proportion of life and it onely enjoyeth it self while by eternal Wisdom and Power it is guided and kept within its own bounds The Plants cannot live the life of Sensitives Sensitives cannot live the life of Man Man cannot live the life of God he cannot know as he knows he cannot comprehend as he comprehends he cannot live as he lives We think if we had abundance of sights and enjoyments of God we should live abundantly Alass poor fools Behold the experiment it almost overturned Paul lifted up his flesh so high that it cost him very dear to have it brought down again Exaltation is the worst posture of spirit of the worst nature the most prejudicial to the Creature that can be It is the most unbeseeming posture the most dishonorable to God and that which sets the Creature at the greatest distance from him It is the most unbeseeming posture for what is the Creature Nothing emptiness vanity a lye that which appears but is not a puff of wind that maketh a noise but passeth away and cometh not again Now for this to be lifted up as if it were somewhat as if it were substance nay as if it were all as if it knew all as if it alone were and none besides it what more uncomely thing And yet such is the foolishness of the creature that let God but open himself a little to it it presently conceits it self to be as himself let him but open himself in it it in himself and it presently is God as truly as fully as himself let him but open a little of his bosom a little beyond what it hath formerly seen and it presently sees as himself and so certainly that things cannot possibly be otherwise then as it now sees O uncomely Spectacle O how my Soul loaths the creature lifted up O how sordid is the creature aspiring to assuming and clothing himself with that greatness state and majesty which belongs not to him and which he can in no wise manage O God thou must needs destroy and prepare a grave to bury this uncomeliness in It is the most dishonourable to God intrenching most upon his Glory who is all who fills all who can endure nothing to be or appear where he is in his own Life and Fulness The creature never lifts up it self but it throws down God as much as in it lies it robs him and prides it self with what it hath stollen as if it were its own it defloureth his Beauties his Excellencies by making them appear unlike his and as if they were not his it raseth his Name out of that wherein he hath written in

thing else Man thinks now he can attain any thing there is nothing either in Heaven above or Earth beneath but he can understand in his proportion according to what of it is represented to him and according as he bends and applies himself to take in the knowledg of it but the bryars and the thorns of the wilderness will teach him otherwise When he is throughly brayed in the mortar though his folly will not depart from him yet his conceit of his wisdom will fall And what will then become of the life in him What would become of the life of the Creature if there were no Sun Where will be his knowledg of good and evil wherewith he doth now so lift up himself judging justifying or condemning as he pleaseth How will he resist his enemies or turn towards his friends when he cannot see or distinguish either Ah poor man poor Christian How doth my spirit bewail that dreadful captivity which thou dost not so much as dream of yet must drink deep of There is no avoyding it it is the Lords interest to put out thy light to put out thy life and it must not be spared There is a double Captivity hastening hastening coming on apace very swiftly though man may account the Lords haste slackness A captivity of the whole Creation a captivity of all Creation a captivity of the old Creature a captivity of the new Creature a captivity of the seed of man a captivity of the seed of God a captivity of the flesh a captivity of the spirit a captivity of the old creaturely life of the reason wisdom understanding of the creature a captivity of the new regenerate life of the life of God sown in the creature I shall onely give a glance at the latter of these because it is here pointed at and is first to take place for God will begin with his people God shall judg his people Judgment must begin at the house of God and the other captivity the captivity of the Creature may go hand in hand with this in them so that their whole captivity perhaps may be wholly ended before God begins with the world They shall lift up their heads because their redemption draweth nigh when destruction is but coming upon others God will say to them Arise shine thy light is come the glory of the Lord is risen upon thee when he is but raising the cloud of darkness yea of gross darkness to cover the earth and the people of the earth with But as they must rise before the world so they must dye before the world they must dye while man remains alive that they may live when death issueth forth to seize upon man And as their Life and Resurrection is far more excellent then ever man can attain to so is their Death and Captivity far more bitter To touch a little at it There is a captivity a great captivity which the spiritual life is subject unto before it entereth into perfect rest Whether this shall befall any in the body or out of the body I know not God knoweth for I know not the way of the spirit in the body nor the way of the spirit out of the body Yet Paul seemeth expresly to affirm concerning some that they should be saved in the Day of the Lord which is the proper time of Salvation yet so as by fire Their works should not be able to endure the fire many of them but should be burnt up yet they themselves notwithstanding their loss by the burning up of their works should be saved yet not perhaps as they think but so as by fire The Soul must be purified throughly purified perfectly purified before it enjoy God it must pass through the fire and if it be not able to endure the fire it cannot but suffer by it both pain and loss Sin may be taken away by imputation but the work of renovation is not so either begun or perfected but by often casting into the fire and by often molding in the fire where the very powers of life are melted and transformed by several steps and degrees into perfection and the process and growth into life is still according to the force and degree of death I have nothing to say concerning a place of Purgatory which the Papists speak of but in this I know not how to be otherwise minded but that the Soul must be throughly purged of all its dross before it enter into perfect union and communion with God and the Apostle seemeth to intimate that some shall not be so purged until the Day of the Lord which is the proper time for the letting out of that fire for the tryal of all things And when the Tryal is then must needs the suffering be of that which is not able to bear the Tryal although in the result it should be saved he himself shall be saved yet so as by fire 1 Cor. 3.15 If we observe mens departure out of the body there are few seem so purged but that they have still need of the fire How far that Thief was changed upon the Cross or what is wrought in men at the point of death or what becomes of them immediately after I have nothing to say concerning yet the general apprehension of such an immediate entering into perfect rest would not to me carry sufficient clearness if I should go about to scan things as a man But to let that pass There is I say a great captivity for the spiritual life to be tryed in and by to the purpose before it be entrusted with Rest before it be admitted into the possession of perfect and unchangeable Rest There may be an entering into the Land of Canaan yea a setling in and an enjoying of it and yet after that a going into captivity We who beleeve have entered into Rest Paul deeply entered and yet here is a kinde of captivity afterwards he was buffeted by a messenger from Satan and his spirit very restless under it And though his be but a type or taste of the captivity not the captivity it self yet it may serve to point at it The Jews were Types of the true Israel Canaan a Type of their Rest and the captivities of the Jews Types of the captivities of their spirits To have a spirit wounded is very bitter what is it to have a spirit in captivity where it is continually wounding nothing but wounded at the pleasure of its greatest enemy There are two things in this Captivity pointed at here as in a figure The nature of it and the helplessness of the spirit under it 1. The nature of it which consists in a subjection to the Devil The person who was delivered from him snatched out of his Kingdom set free from his yoke of Tyranny seated in its own land is thrust out of its own land and put into the hands of the Devil again he is brought back to Egypt concerning which it was said unto him that he should return no more