Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	devil_n	divide_v	satan_n	2,318	5	9.3446	5	false

Text snippets containing the quad

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

oportunitie and aduantage returneth backe vnto them againe repossesseth them taking seauen spirites with him worse then himselfe in so much as the end is become much worse thē the beginning they being now in farder bondage and captiuitie then euer they were vnder Pharao hauing no proper countrie or place to remaine or abide in but are made vagabonds throughout the world as it appeareth plainlie of them at this day and well may it be said that their end is worse then their beginning for better it had bin that Christ had neuer bin incarnat then being incarnat they wil not now receiue him Other some applye these our Sauiour his wordes as spoken of heretikes who being of Infidels and Pagans by the mercie of Christ made Christians and the Deuil expelled from them by faith in Iesus Christ and falling againe by Apostacie into heresie or infidelitie the Deuill returneth to make his reentrie again bringing with him seauen worse then himselfe and repossesseth them then it commeth to passe that their ende is worse then the beginning for of an infidell there remaineth some hope that he may be conuerted and beleeue but of an apostate or an obstinate heretike there is scarse anie hope at all Although this application be not amisse yet here it agreeth not with the litterall sence Other some therfore and they in my iudgement come neerer to the letter thinke that these wordes of our Sauiour wer directly spokē vnto the Scribes and Pharises who seeing beholding the wonderfull miracles that our Lord and Sauiour had wrought and namely that notable miracle the is mentioned in this present Chapiter Math. ●● 22. of the man that was both blind and dumb out of whom our Sauiour did cast out a Deuill and by the power of his Godhead made him both to see and to speake whereupon the common multitude seeing beholding it forthwith glorified and magnified God but the Scribes and Pharises who ought to haue had more knowledge and vnderstanding became thereby more malitious and obstinate and these miracles that could not come but by the power of the Deuinitie most blasphemously they did attribute them to proceede from the power of Sathan saying that through the power of Beelzebub the prince of deuils he did cast out other deuils Math. 1.24 Whereuppon after Christ had defended him selfe and proued inuincibly the power of his Godhead by an argument of of a kingdome deuided against it selfe that it cannot long stand Math. 12.5 therof concluding that if Sathan were deuided against Sathan then his kingdome could not stād but should in short time be consumed and ouer throwen In the ende he addeth these wordes that I haue recited for my text whereby hee proueth that those miracles that he had wrought amongst them should serue for their farder condemnation and proueth by that example of an vncleane spirite going forth how he returneth with more strength backe againe and repossessing them from whom bee departed maketh their ende to be worse then the beginning and therefore the conclusion was that the state of those Scribes Pharises was now much worse than if no miracles had bin wrought amongst them or grace offered vnto them Finally it is thought not vnprobable that these our Sauioure his wordes were particularlye directed vnto that man Mat. 12. v. 22. out of whom he had cast the deuil and to whom hee had restored both his speech and his sight that hauing receiued these benefites and graces at the Lords handes he should not become either vngratefull or vnthankefull or by thinking himselfe secure liue any thing the more loosely but to walk before the Lord with al humilitie feare and circumspection least by ouermuch negligence or misdemeanour the deuil should returne backe againe and so alleaging that exāple should shew that if it chaunced so to fall out his end would become much worse then his beginning The like caueat or warning our Sauiour gaue vnto the diseased man whom hee cured at the poole of Betheisda Io. 5. v. 2. whom hee finding in the temple said vnto him verse 14 behold thou art made whole sinne no more least a worse thing come vnto thee This caueat might also serue for the standers by and may serue also for vs at this time and make vs so much the more happie if by other mens harms we can learne to beware Hauing as I think said so much as may be for the vnderstanding of the meaning of the letter and of the end and scope whereunto our Sauiour vttered the forementioned wordes It resteth now that for our particular vtilitie and profite that shall either heare or reade them wee may vnderstand what benefite we are to take by them and the benefite will be this if we make it an example vnto our selues for that it may serue verie wel for so much as there is none of vs all but haue receiued innumerable benefites and graces at the Lordes hands more then mind can cōceaue or tongue can vtter for all which if we should shew our selues vngrateful as that man did the Deuil hauing bin once alreadie by Gods grace cast out of vs might returne againe and returning againe bring other seauē worse then himselfe and then woe vnto each of vs for our end should be much worse then our beginning Wherefore for memorie and methods sake I shal deuide the whole matter into 4. partes In the first I wil shew how Sathan departeth from the soule of man or woman and how hee demeaneth himselfe when he is departed In the second I will shew the presumption of Sathan in returning againe to see if he can make any reentrance into that man or womā from whom he went out of and therewithal I shal shew the causes that moue the Deuil to make re-entrance In the third I will shew how strongly he reentreth and maketh the place whereinto he is so entered his habitation or dwelling place Fourthly and lastlie I will shew how the ende of that man so repossed is worse thē the beginning with the reasons and causes As touching the first which is the deuils departure and his demeanour after he is departed Part 1 it is conteined in these wordes When an vnclean spirite is gon out of a man he walketh drie desert places seeking rest and findeth none In these wordes is conteined both his departure demeanour Now to come vnto euerie thing in order you must first consider what is ment by an vncleane spirite This word spirite is in holy Scripture indifferently taken sometime it signifieth the holie spirite which is the third person in Trinitie sometime it signifieth the soule of man sometime the aire or the life of any creature When so euer you shall reade or finde in holie scripture this word spirit set downe simplie without any other word to expresse the meaning therof it is commonly taken in the better part as when S. Paul in the 5. to the Gal. reckoneth vp the fruites of

not a dead faith or a deuilish faith Iac. 2. such a faith as S. Iames doth mention in his Epist This iustifying faith I say who so euer hath not hée is emptie no doubt of all goodnes without that faith as S. Paul saith 11. to the Hebr. vers 6. It is impossible to please God This emptinesse of faith Heb. 11.6 and consequently of all good workes procéedeth of a kind of idlenes which is the mother and nurse of all kinde of mischiefe and him I account to bee idle that is not well occupied for all such as occupye themselues in vaine and tristinge busines as in carding dicing vnlawfull gaming 's or exercises vnlesse it be for an honest moderat recreation I say those labours are no better thē idlenes for that they be childish there is no profit in them And such actions or labours which conteine in thē manifest and apparant euil I say those are deuillish worse then if a mā were childishly occupied or ydle altogether That mā or woman that wanteth a true and perfect faith that is fruitful by good works can neuer be wel occupied It is not inough for a man by faith to apprehend Christ Iesus our Sauiour as he is mercifull as he hath redéemed vs and payd for vs the price of our redēption but we must apprehend him also as he is iust as he hateth sin crutifiing it in his owne flesh and contēning it in vs and vs for sin we must apprehend him as he is risen againe from death to life with whom wée must also arise againe from death to life Colos 3. by dying to the world and liuing vnto him by crucifying old Adam with all his concupiscences and putting on the new in iustice and righteousnes for he that is not partaker of the first resurrection which is to rise from sinne to grace shall neuer be partaker of the second to rise from death to euerlasting life Let vs not therefore deceaue our selues with the bare name and title of faith 2. Pet. c. 1. v. 10. but let vs rather as Peter sayth by good workes endeuour to make our vocation and election certaine Let vs alwaies be working and labouring like good and painfull seruantes in the vineyard of the Lord euery man in his vocation That we should so do we are admonished by that wéekly labour that the children of Israel had in the desert where euery day by the commaundement of the Lord they were cōmaunded to gather Manna Exod. 16. onely the Sabaoth they should rest Surely so with vs we ought all the wéeke daies of this our pilgrimage short and transitorie life to be gathering of Manna of spiritual food for our soules so long as we remain in this world we must not be Idle nor séelt for any rest vntil our Sabaoth cōmeth which is the day of our ioyful resurrection when as with bodie and soule wée shall remaine in the Kingdome of our Father for euermore there we shal rest and then we shal rest and not before The second cause that moued Sathan to make reentrance was for that hee found his house swept and as our Text hath it it was swept with a Besom A house that hath bin long vnswept and contracted great corruption it is impossible with a Besom swéeping it to make it cleane for the dyrt and filth being baked on the ground and hardned is not so easily taken away in such a case it is necessarie and requisite that a man vse the helpe of a paring-knife or a scraping-iron for if a man do but superficicially swéepe it with a broome assuredly it will be litle the better Euen so it fareth with the soule of a sinner how many sinnes by long continuance haue we contracted in our house how many wayes haue we defiled our selues with vile and filthy thoughtes how many foule and vnsauerie wordes haue wée breathed out of our mouthes to argue the vncleanes of our Soules within how many lewd and abominable actes haue we daily committed and do commit from time to time and do we think with a sleight and small repentance to be pardoned and forgiuen do we think by knocking once or twice vppon our breast and saying Lord forgiue mee Lord haue mercie vpon me our sinnes shall be remitted and taken cleane away What should then that noble king Ezechias mean when hée lay sicke of an infirmitie Esai 38. v. 10.15 so to crie out and say in the moitie of my yeares I will descend into the graue and to say that hée would call to remēbrance all his yeres in the bitternes of his soule What ment the Prophet Dauid Psal 51. v 1. after hee had committed adultery to crie out and say Haue mercie on me O God according to thy great mercie And in another place to say I haue laboured in sighing Psal 6. v. 7 I shal wash my bed euerie night and water my Couch with tears Such and the like signes of repentance vsed this noble King and Prophet What maner of repentance was that of Magdalen when shée entered into Simon the Pharyses house bathed our Sauiour his féete with teares Luc. 7. and washed them with the hairs of her head O Lord how farre are we in these daies from this sorrow for our sinnes We thinke it inough if we crie once vnto the Lord for mercie we neuer studie to take reuenge of sinne in our owne flesh we are not minded with the Niniuites to repēt in Sackcloth and Ashes Ionas 3.6 when as our sinnes are no lesse grieuous then theirs and as many in number if not more Wée thinke perhaps that Christ mocked when he said contend yée to enter in at the narrow gate Luc. 13.24 for many I say vnto you shal séek to enter in cannot or that he spake not in earnest when hée said The Kingdome of Heauen suffereth violence and they that get it must get it by violence I know not surely how we practise now a daies to get heauen by violēce vnlesse eating and drinking banqueting and sporting daunsing and vising swearing and staring bée violence If this violence or the like kinde would get heauen perhaps a number should come to Heauen who for vsing the same shall bée assured neuer to come there but violently to bée thrust into hel where they shal remaine and abide for euermore There be many now a dayes when they are reprehended of sinne and perswaded to holines of life can be content to say it is a good thing it is méete it should be so but to studie as they should amendment of their liues to plucke sin by the rootes out of their hart there are few that will do so Let a man cut his haire neuer so shorte yet in short time it wil grow long againe and why surely there is no other reason but for that the rootes be left in the skull stil so let vs clip our sinnes neuer so short and swéep our