Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	great_a	sin_n	sorrow_n	2,548	5	8.4726	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14157	A fruitfull sermon preached in Christs-Church the 13. of Iulie. Anno 1589. By Anthony Tyrell sometime a seminarie priest. But by the great mercie of God made a true professor of the Gospel, and preacher of his holy word: conteining an admonition vnto vertue, and a dehortation from vice. Taken by characterye	Tyrrell, Anthony, 1552-1610?	1589 (1589)	STC 24474; ESTC S118810	26,816	78

2 Pet. 2.21 Oh better had it bin as Peter saith neuer to haue knowen the way of righteousnes then after a man hath knowen it to turne from the holy commaundement that was giuen vnto him Hebr. 10.26 And as the Apostle Paul witnesseth if we sinne willingly after that we haue receiued the knowledge of the truth there remaineth no more sacrifice for sinnes but a fearefull looking for of iudgement and violent fire which shall deuour the aduersaries Let vs take hÃ©ede therefore derely beloued how wee behaue our selues after that we haue receiued the grace of God least for our ingratitude negligence our Candlesticke be remoued Apoc. 2.7 our grace taken from vs giuen to an other that shall bring forth better fruite To come to my Text that it is said that he taketh seauen spirits worse then him selfe they are counted worse in that they come furnished with greater malice to sÃ©eke the destruction of the soule of man In that he nameth a nuÌ„ber of 7. I suppose the Euangelist meaneth a number of perfection that is to to wit the Deuil returneth with an absolute power for vnder this number 7. all power that the Deuil can vse is conteined So we reade that Marie Magdalene was possessed with 7. spirites that our Sauiour cast out of her seauen Deuils Luc 8.2.3 which signifyeth al kind of sin So that the number of 7. importeth that Sathan if he come back and repossesse either man or woman againe hee will omitte no occasion to hinder them that they shall neuer returne vnto God againe and therefore the matter is most daungerous and diligently to bee looked vnto And where it is said in our text that all these spirites doe enter in and dwel there You must vnderstand how and in what maner the deuild welleth in a bodie he doth not dwell as the Philosophers say tanquam corpus locatuÌ„ in loco as a body placed in a place for the Deuils are spirites and not conteined in any place Nor yet tanquam forma in materia as the soule of a man doth dwell in a bodie For the Deuil is a simple substance of himselfe and not composed or ioyned to any matter but the Deuils dwelling is onely by his power or operation where he hath power there he exercyseth his strength there he is said to dwel The Lord defeÌ„d vs from his power and that he dwell not so among vs. I haue bin too long I feare me in my former partes I wil now hasten to the fourth and last part so make an end It followeth in the text And the last state of that man is worse then the first Pars 4. This is the fourth part of my diuision wherein I am to shew how that after a man hath receiued the grace of God and that the foule vnclean spirit that led and tempted him to al wickednes by the greate mercie of God was cast out of him if after he loke not wel vnto himselfe auoiding as nere as he can all occasions and causes of sin but leauing his house emptie that is his soule void of a true faith and good workes that for all his abhominable sinnes that hee hath committed hÃ©e hath but swept his house that is made a superficial sorow or repentance for his sinnes and that which is worse leaueth his house garnished that is retaineth stil the remembrance desire affection of his former concupiscence vnto such a man Sathan doth sone returne againe and in returning he bringeth seauen worse spirites then himselfe and they enter in and dwel there then it can not be according vnto our SauiÃ²ur his testimonie but that the end of that man must bÃ©e worse then his beginning Wherefore that you may vnderstand how much worse the state of that man shall be in the end it shall not be amisse if you know how bad the estate of a sinner is in the beginning And that you may the better iudge of the vilenes and deformitie of the first sinne I know not which way I may make you to compreheÌ„d it better then to lay before your eies the excellencie of vertue For euery thing as the Philosopher saith is best knowen being compared by his contrarie What man is he that can tel the commoditie of health so well as he that hath bin afflicted w e sicknes or who knoweth so wel the swÃ©etnes of libertie as he that hath had experieÌ„ce of captiuity To know therefore the vilenes of an euil thing we must consider the nature and condition of a good thing for the deformitie of a crooked line will appeare best if it be measured by a right rule or square The Philosophers defyned that there was nothing that could bÃ©e good which had not all or at least one of these thrÃ©e properties that is if it were not honest profitable or delightfull and although the wiser sort of them desined certainly that nothing could bee good that was not honest yet that thing which in his owne nature is not honest if it be either delightfull or profitable it carieth at the least a resemblance of goodnes And thereof it commeth that no man would committe any sinne but the it caryeth some shew of goodnes for although syn in the iudgement of the committer bee no honest thing yet he iudgeth it at the least to be either profitable or delightfull or else hÃ©e would neuer do it The fornicatour or adulterer he knoweth the sinnes of the flesh that they are not honest yet he thinketh them delitefull The vsurer or couetous man he knoweth that briberie and extortion is nought and not honest yet he thinketh it profitable So that I say euerie sin that the sinner commiteth he doth it vnder the colour of some good or else hee would neuer do it Goodnes therefore in it selfe caÌ„not be but an excelleÌ„t thing And looke how much the more it doth participate of all the thrÃ©e properties that is to wit honesty profite and delight so much better it must be Vertue therfore is an excellent thing for it is both honest profitable and delightfull And that thing what soeuer it be that is most honest most profitable and most delitefull must nÃ©edes be most excellent be that which is called Summum bonum the chiefest good which all men naturally do desire And who is most honest most profitable and most delightful but onely God God therefore is summum bonum the end that euerie man ought to sÃ©ek and such an end that he that findeth it shall be blessed for euermore Now at the last wee haue found out our rule and square of goodnes to measure the crokednesse of vice and to sÃ©e the deformity thereof As the thing that is most honest most profitable most delightful is most good That thing that is opposite and contrarie vnto the greatest good must nÃ©edes be the greatest euill That thing that depriueth a man or woman from the greatest good of all other which is

manie either for want of discretion in not iudging of spirituall actions more maturely and soberly or that I gaped after vaine glorie which would condemne mee of greater follie among al Godlie meÌ„ but chieflie for that I had no iust or good occasion to induce me to the same The cause therefore why it is come forth in briefe was this At the time I made my exhortation publicklie in Christ his Church in London my wordes were no soner out of my mouth but a yong youth had penned my Sermon verbatim by Characterie an art newly inuented It was this youthes pleasure for the manifesting of his skill in that swift kind of writing to publish my Sermon in print yet honestlie he came vnto me to enforme me first of the matter Hee was to me a meere straunger of whom after I had vnderstood his intent and purpose I craued respite to pause of the matter before I would giue my consent I considered first of my selfe what might be thought or spoken rather I should be esteemed foolish and vainglorious thaÌ„ to deserue commendation of anie man Secondlie that the youth did it but to shew his skill and cunning in the dexteritie of his owne handewriting and that it was not simply for the health of soules or spirituall profite of any man and after I had debated thus to fro with my selfe I was determined to haue staied his copie and to haue let all alone Yet remeÌ„bring my selfe that the workes of the Lorde are wonderful and that he vseth such means for bringing of thinges to passe which are verie strange and to me vnknowen That the matter might perhaps be profitable vnto some that whereas I being but newly coÌ„uerted of many suspected for my synceritie in religion it might bee an occasion to giue some farther testimonie then I haue done and that some thinges it may please the Lord to worke by this simple actioÌ„ for the benefite of his Church which vnto me was vnknowen I altered my purpose and intent so far forth as I would not be iudge of mine owne doing but commit it to some other I did write my letters therefore vnto a graue learned man I told him what had happened and I set downe mine owne mislike for feare that thinges might not be well orderly done subiecting my selfe and my matter vnto his vertuous wise and learned censure It pleased him to returne me my copy again approued what should I do should I conceale it so I might perhaps contristate the holy Spirite For the comming of it forth might yeelde perhaps some deuout and penitent soule some comfort and profite For thy sake therefore good Christian Reader who so euer thou art without all other respect I haue permitted this sleÌ„der endeuor of mine to come to light in hope that although I may be subiect vnto blame of manie yet I may do some good therby to few To teach them how they ought to detest and hate sinne to walke warelie before the face of the Lord that receiuing the manifold graces mercies at his hands they be not vngrateful hauing once throwne out the foule spirit of sinne out of their soules by true repeÌ„tance they permit him not to returne again by their great fault and negligence for if they do what will follow thereof they shall vnderstand by the future discourse Thus hauing giuen thee a full satisfaction of the cause of the publishing of this present discourse I am to admonish but one other thing and so I end He that penned my Sermon as I vttered it in Pulpit did it most exactly writing it word for word Yet when I perceiued that it should come to the print I did onely peruse it againe altering some words but nothing of the matter and thus much I thought good to aduertise least they that heard me when I pronouÌ„ced it should thinke it was not the same but some other And this being all that I am to say at this time by way of preface if any spirituall comfort redound thereby vnto thy soule Gods name be glorified and it is all that I require and so I commit thee vnto the Lord my selfe to thy good prayer From my chaÌ„ber in London 1589. 1. Nouemb. Thy faithfull Brother and fellow-labourer in Christ Anthony Tyrell A FRVITFVLL SERMON CONTEIning the nature and vilenes of sin preached at Christ his Church by Anthony Tyrell Math. Chap. 12. vers 43.44.45 When the vnclean spirit is gon out of a man he walketh throughout drie places seeking rest and findeth none Then he saith I wil returne into my house from wheÌ„ce I came out And when hee is come he findeth it emptie swept and garnished Then goeth he taketh 7. spirites worse then himselfe and they enter in and dwell there And the last state of that man is worse then the first Euen so shall it bee also vnto this froward generation THE Occasion of these our Sauiour his wordes Right Worshipfull and deerly beloued in our Lord and Sauiour Iesus Christ of diuers men is diuerslie considered Some thinke that they are generallie ment of the whole multitude of the Iewes who after they had receiued the law of Moses being brought out of Egipt when the Deuils had possessed them with great blindnes and superstition and were taught a peculiar and true manner of worshipping the Lord according to his holie wil and pleasure Exod. 20. that then the Deuil departed from the Iewes and trauelled drie and desert places neuer resting vntil hee came among the Gentiles whom hee corrupted in such vile and grosse manner as loosing both common sence humane reason and vnderstanding they fel into all blindnes idolatrie and superstition and wallowed and continued in the same vntill such time as our Lord and Sauiour was incarnate and preached the truth of his holie Gospell among them the which glad tidinges the Gentlies embraced beleeuing in Christ Iesus and forsaking the grosse errours whereas the Iewes vnto whoÌ„ the promise most properlie belonged to whoÌ„ Messias peculiarly was promised remained most obstinate Gen. 12.3 18.18 and wold neither receiue him or beleeue in him Sathan then with all the foule troupe of his filthie familie being cast out of the Gentiles by the faith they had in Iesus Christ and hauing then no rest said hee would returne vnto the place from whence he came namelie to the vncredulous Iewes and finding their Synagogue empty that is the Scribes Pharises and principal teachers of the Law to be void of faith to contradict al that they might Iesus Christ who was come into the world for their saluation and comfort and that it was also garnished that is to say stuffed and filled with a number of blinde ceremonies pharisaicall traditions contrarie vnto that that the Lord had either taught or coÌ„maunded theÌ„ in so much as our Sauiour pronounced his terrible woes as you may read at large in S. Math. Gospel Mat. 24. The deuil I say finding this

Selected quad for the lemma: cause_n

Text snippets containing the quad