Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	holy_a	nature_n	8,877	5	5.8462	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19037	The parable of the vncleane spirit pithily opened, and plainly applied; wherein is shewed Sathans possession, his dispossession, and repossession. A worke needfull for these secure times, in which the most neglect the meanes oftheir salvation. Preached, and now published, by Edmund Cobbes minister of the Word of God.	Cobbes, Edmund, b. 1592 or 3.	1633 (1633)	STC 5454; ESTC S116664	66,367	214

Saviour of the world of whom it was foretold by the Prophet that He Esay 35. 6. should open the eyes of the blinde and unstop the eares of the deafe Then Sathan this uncleane spirit was forced to goe out of them also But the Iewes unto whom Christ the Saviour of the world was sent opposed and disgraced him in his workes and miracles and by all means laboured to withstand him Sathan finding this opportunity returned backe againe unto these stubborne Iewes whose Religion he found stuffed with a number of blinde Ceremonies and pharisaicall traditions contrary to the Law of God In the Temple in stead of Pastors to teach the word he found Drovers Brokers making of sale In stead of pues for prayer tables for Vsurers money changers and in stead of a Congregation for the Saints he found a denne of Theeves Sathan I say finding this opportunity enters into them and houlds them in blindnesse and ignorance so that their last end is worse than their beginning For now they are deprived of their Temple and liberty and are as vagabonds upon the face of the earth as appeares this day By which we may see what a wofull judgement all those are liable unto which oppose the grace of God when it is offered unto them They doe as much as in them lyes lay themselves open to the malice of Sathan who having gained any opportunity will hardly be driven from them Thus having sayd as much as is needefull for the understanding of this present Parable yet that we may receive the greater profit by it we will for methods sake which is memories guide reduce the matter therein contayned under these foure heads 1. Wee will shew the manner and the measure of Sathans departure from the soule of man and then how he demeaneth himselfe when he is gone 2. His diligence to regaine his former possession with the reasons that induce him thereunto 3. When he hath regained possession how forciblie hee sences himselfe to prevent expulsion 4. The miserable estate of all those hee repossesses how and wherein their end is worse than their beginning These 4. points by Gods grace shall be the substance of my ensuing discourse of which in their order We will begin with the first contayned in these words When the uncleane spirit is gone out c. In these words is contained the uncleane spirits departure and demeanour when he is gone This uncleane spirit is here described 1. By his essence he is a spirit 2. By his quality or condition an uncleane spirit He is a spirit The word spirit in Scripture sometime doth signifie the essence of the god-head as God is a Spirit Iohn 4. 24. 1 Iohn 5. 6. Sometimes the third person in the Trinity called the Spirit of truth Sometime the gifts and graces of the Spirit as the Angell did foretell of Iohn that he should be Luk. 1 15. filled with the holy Ghost Sometime it signifies the soule Luk. 23. 46. Psal 3 1 5. of man as Father into thy hand I commend my Spirit But that wee may not spend our time about the divers acceptation of the word Spirit we are to know that whensoever wee finde the word Spirit set downe without any other word to expresse the meaning of it then we are to know that the third person in the Holy Trinity is meant as Rom. 8. 26. The Spirit helpeth our infirmity But when it is set downe with his adjective the nature and quality of his adjective will easily demonstrate what the substantive importeth as the evill spirit vexed 1 Sam. 16 15. Saul that is the Divell And in this place he is called An uncleane spirit whereby his nature is expressed to be uncleane And thus much for his essence He is a Spirit Come wee now to speake of his quality and condition He is uncleane The divell is an uncleane spirit but not in regard of his creation but in respect of the condition hee brought upon himselfe The Scriptures teach that the Divell was not created evill For God saw every thing that he had Gen. 1. 31. made and behould it was very good He was created an Angell of Light and a spirit without mixture of body immortall without feare of corruptioÌ„ intellectuall with exceeding promptnesse of wit free that nothing could force his will wise with fulnesse of naturall knowledge powerfull above all inferiour creatures wholy decked with admirable vertues capable of seeing God clearely with promise of this glory if he persevered in his service But not being content with this his estate but seeking to pry into the majesty of the deity Esay 14. 12. and to usurpe the glory of his maker was therefore dejected and cast into hell and so from being a blessed Angell in Heaven he is become a damned devill in hell As he derived his nature from God so he is good but this depravation of his nature is from himselfe An Angell he was of Gods making a divell of his owne And now being deprived of the glory of God he delights in all uncleannesse is an utter enemie to all holinesse Therefore he useth all meanes to make mankinde as unhappie as himselfe and to wrappe every mothers Childe under the curse of God As soone as our first Parents were set in Paradise though they were furnished with the invincible army of innocencie and righteousnesse so that he was not able to conquer them by force and violence yet out of an inveterate hatred which he bare to the Image of God shining in them and out of envie to their happinesse hee entered into a treacherous parlie with our Grandmother Eve and so bewitched her sences with flattery that he caused her to wandor from the truth of Gods Word and to intice her husband to transgresse Gen. 3 16. the Commandement of God whereby they put off the Armour of innocencie and righteousnesse and entertayned into their soules a troupe of his ambitious tentations and then having gayned the possession he sought for presently he ransacked their soules and deprived them of all spirituall graces and brought them like inferiour Captives under his dominion And that he might the more securely keepe them under subjection he did not onely kill and wound Gods graces in their soules but in stead of them hee placed a strong Garison of carnall corruptions and fleshly lusts which should be as a Porter to open passage to his temptations whensoever he please to make any entrance Thus having so poysoned the fountaine and head spring of all mankinde all men now they are conceived in sinne and brought forth in iniquitie And are deprived Psal 51. 5. Rom. 3 23. of the glory of God And remaine under the governance of this uncleane spirit And in this miserable condition every one had remained if the wisedome of God had not found out a way to redeeme us out of this his bondage and servitude Thus we have discovered our adversarie to be

in power a spirit and in nature and condition an uncleane spirit one that for his pride and rebellion was cast out of Heaven therefore woe to the Inhabitants of the Earth for hee will doe as much mischiefe as he can he knowes his time is but short and therefore he will loose no opportunitie but will labour by all meanes to make all mankinde as filthy as himselfe Thus he made Caine swell in envie Gen 4 8. to his brother and to bathe his hands with cruelty in his blood Achan with theft Gehazi and Annanias Iosu 7. 1. 2 King 5. 22. Act. 5. 1. and his wife with lying and dissembling Thus hee defiles all men with sin and pollutes the land Ezek 23. 18. with transgressions For every sinne as it dishonours God so it holds the sinner in perpetuall bondage For whosoever committeth Iohn 8. 34. sinne is the servant of sinne Then in this bondage and Captivitie all naturall and unregenerate men remaine bound under the curse of the Law untill the custome of sinne hath taken away the sence of sinne and then this Tyrant plunges them under the curse of God before they are aware As every sinne is uncleane in the Concreat so there is a sinne called uncleannesse in the Abstract as if it were in a speciall manner breathed out of the mouth of this uncleane spirit This uncleane and filthy sinne is the sinne of Adulterie and Fornication which though it seeme a Paradise to the desire yet it is a Purgatory to the purse and a hell to the soule and dishonours the noble name of a Christian And though the wanton minions of this age extenuate it and say it is but a tricke of youth yet let them know that it is a sinne hatefull in the sight of God who will not let them goe unpunished for whoremongers and Adulterers Heb. 13. 14. God will judge But of the filthinesse and fearefulnesse of this sinne I have spoken at large in a Treatise Intituled The Worldlings looking Glasse When the uncleane spirit is gone out of a man he walketh through dry places seeking rest and findeth none In these words is contained Sathans departure and demeanour when he is gon In his departure observe these particulars 1. The manner of his going out 2. The measure of his going out First for the manner of his going out Sathan will not depart but by compulsion for he keepes possession like a strong armed man which will not be amooved till a stronger even the strength of Israel come against him he alone and none but he can Math. 17 19 master and subdue him The disciples were unable to doe it and by his owne good will he will never depart Math. 8 29 Mark 5. 7. He loves his dwelling so well that he accounts it no lesse than a Torment to be cast out And so envious hee is to mankinde that he will never leave him till hee have brought him to destruction because he is greeved that mankinde should enjoy that happinesse he himselfe hath lost Secondly In regard of the curse that was given him in Paradise that the seede of the woman should bruise Gen. 3 15. his head Therefore he pursues mankinde with deadly hatred and implacable malice that either he may frustrate the truth of Gods word or bring mankinde into perpetuall bondage Yet for all his power and malice there is a time when he must be gon and that is when the Lord by the powerfull working of his Spirit dispelleth the blindnesse of nature and the sinfull corruptions thereof out of the hearts of his children and doeth inlighten them with the saving knowledge of himselfe This he doeth when by the ministery of the Law he convinceth their consciences of sinne and sheweth them the heynousnesse and fearefulnesse thereof and then the grievous punishments due to them for the same which are Levit. 26. Deut. 28. not onely all the plagues and punishments denounced in the Law but also the eternall torments of Hell for ever and ever And that no mortall man is able to free them from this condition no not all the world is able to make satisfaction for one soule for The Earth is the Lords and all that is Psal 24 1 therein Nay if all the Angells in Heaven should offer themselves they were unable to deliver one soule because they are ingaged to God for their creation and they were created but a finit temporarie good are not able to make satisfaction for infinite sinnes committed against the majesty of a most holy and glorious God Thus when the Lord hath 1 King 19. 11 12. brought his children to the gates of Hell and by the strong winde of his wrath hath broken their hearts and by the Earthquake of his judgement awakened their soules and by the fire of his spirit ransackt their consciences and by the ministery of his word hath plowed up the fallow ground of their hearts and by the terrours of conscience made them to despaire of salvation in respect of themselves Then he makes them to heare the still voyce of his Spirit by which he revealeth to them his infinit mercy and free grace and his eternall love to â—hem in Christ Iesus with all his meâ—its then he worketh in their soules â—aith whereby they apprehend Christ â—nd rest upon him alone for their salvation and in their judgements a wonderfull esteeme of Gods mercies and Christs merits from whence and by whom they receive and obtaine remission of all their sinnes This assurance of Gods favour worketh in their soules a hungering and thirsting after Christ and his righteousnesse and in their wills a constant resolution to rest upon him alone for justification and salvation And in the whole course of their lives a detestation and hatred of all sinne whatsoever And stirres up in them a care and conscience to use all good meanes whereby they may be assured that they shall have their part in the mercies of God and in the merits of Christ Then God joyneth them unto him as the head unto the body and then as soone as Christ is joyned to them they are made members of his body who by his Spirit reneweth their will and affections and frameth in them a spirituall life that they may serve him in holinesse and righteousnesse Luk. 1. 74. all the dayes of their life Thus the Lord by these meanes casteth this uncleane spirit out of the hearts of his children so that he shall never totally regaine his former possession for it is a certaine Maxime in Philosophie that two contraries cannot stand together at one time in one and the same subject There can be no agreement betweene light and darkenesse God and Belial but when grace comes in vice must goe out When the holy Spirit taketh possession the uncleane spirit must packe away So then from the truth of the premisses wee may conclude That Sathans power must give place Doctr. to Christs This was

promised that The seede of the woman should bruise his head Gen. 3 15 This Christ performed in his temptations Luk. 4. 8. for which the divell doth feare him so much Matth. 8. 29. His chiefest labour in the dayes of his flesh was to overthrow his kingdome and cast him out Matth. 9. 33. Luk. 11. 14. Ioh. 12. 31. Act. 10. 38. which was a Type of this spirituall deliverance This was foretold that hee should bring out the prisoner from the Prison Esa 43 6 and them that sate in darkenesse out of the prison house and proclaime liberty to Esa 61. 1. the captives and the opening of prison Luke 11 22 to them that are bound Hereby he manifested his power prevailing against the strong man whose power Gamaliel acknowledged Act. 5 39 This he performed by his death when he spoyled Principalities and powers Col. 2 15 and made a shew of them openly triumphing over them And led captivitie Ephe 4 8 captive And by his death destroyed him that had the power of death Heb 2 14 Ioh 10 29 that is the divell Hereby he shewed himselfe greater than all and stronger than all For all power is given him Math. 28 18 in heaven and earth And hath made good his power by the preaching of his word which Sathan was not able Act. 6 10 Act 8 Revel 12. 15. to resist though hee raised up persecution and cast out floods to drowne his children and by sorceries laboured to turne away their hearts from him Yet hee pulled his children Act 8 9 out of his hands and daily Added Act. 4 4 to the Church such as he had appoinpointed to be saved And for all his power and malice at the last he will give his children power to tread him Rom 16 20 under their feete And thus we have confirmed the truth of the doctrine by evidence of Scriptures that Sathans power must give place to Christs The ground of this truth is 1 For this very purpose the Sonne of 1 Ioh 3 5 8 God was manifested in the flesh that hee might destroy the workes of the divell Esa 49 1 5 And take away the captives from the Luk 1 74 mighty and deliver his subjects out of his hand for the Lord is stronger than Sathan and hath a better title to his children than he 2 Sathan is his enemy and labours to set up the kingdome of sinne which Ephe. 2 2 3 he hates and to governe his subjects in all righteousnesse 3 His honour is deepely ingaged for the delivery of his Church because Sathan labours to overthrow his kingdome and continually annoyes his subjects by persecuting Revel 2 10 Math. 13 25 them and corrupting them And if he should not deliver them it would bee a great disgrace for him to let his subjects be overcome by his mortall enemy And if he did not preserve his servants he could not bee king of his Church nor rule his subjects in peace 4 If he did not deliver his children hee should want a people to call upon his Name for they cannot serve him till they bee freed from the devills power Thus also wee have proved the truth of the point by evidence of reasons Come wee now to make use and application This doctrine is usefull and that in Vse a threefold respect 1. For examination and tryall 2. For comfort and consolation 3. For Terrour We will begin with the first Must Sathans power give place unto Christ then examine thy heart and try thy wayes whether this uncleane spirit be cast out of thee or no Thou must try it by the meanes which God useth to make entrance and to take possession of his children for his owne service which is by the ministery of the word of God For when the flesh with the lusts thereof are terrified with the canon shot of legall threatnings making a great breach into the heart and conscience wounding and smiting it for the breach of Gods Commandements which workes feare and shame in the soule for offending so gracious a God and then by the Trumpet of the Gospell remission of sinnes and eternall salvation is offered to all that beleeve and repent and when the humbled soule doth embrace the grace of God when it is offred then this triumphant Captaine maketh his entrance and taketh possession of his soule for a Temple for himselfe to dwell in 2. We may try whether this uncleane spirit bee cast out of us by the reformation of our lives and conversations for by vertue of the sanctification of the heart Gods children are brought to a sight of the danger of their naturall estate and what neede they have of repentance and of Christ and of inward purging from their corruptions Regeneration begins at repentance and repentance begins when sinne is forsaken let every one of us then consider our thoughts and actions and try our sanctification thereby consider I say thy thoughts and thy actions when thou art alone is thy care then to meditate upon Gods righteous judgements and doest thou strive with thy selfe how thou mayst advance Gods glory and benefit his Church Doest thou strive by all meanes to cast out this uncleane spirit out of thy soule whose power consists in the corruption of nature the maine pillar whereof is ignorance and unbeleefe And dost thou labour for knowledge and sanctification that thereby thou maist be enabled to yeeld obedience to all the coÌ„mandements of the Lord though they crosse thy nature and curbe thee in thy profits and delights yet for all this thou strivest to walke in all Gods ordinances without reproofe Luk 1 75 and doest so walke in thy calling towards the world as if Gods eye did alwayes behold thee and were privie to all thy actions Againe dost thou so carry thy selfe with reverence to the glorious majesty of God in thy private devotions as if the eye of man did alwayes behold thee Doest thou labour also to subvert the kingdome of Sathan in others If thou bee a private man in love and Charity by exhortation to moove to good workes shewing thy selfe by practise in obedience to God and Tit. 2 7 the king a patterne of all goodnesse If thou bee a Magistrate to restraine from evill by the power of the sword If a Minister to allure to vertue by the power of the word and unblamable conversation Art thou troubled and greeved in thy minde when thou meetest with hinderances and lets whereby thou canst not serve God in such manner as thou wouldest And dost thou carefully redeeme the time for thy soules good Is it a vexation greefe for thee to live among such people as have not the feare of God before their eyes and are carelesse to use those meanes wch God hath appointed for their salvation If at any time thou hast fallen into some scandalous sinne how stands the case betweene God and thy soule dost thou extenuate or defend thy faults

of the holy Ghost and yet fall away then by the same reason Sathan may bee said to goe out of a man and yet still remaine in him Therefore wheresoever we finde such phrases of Scripture as these of Sathans going out or of being made partaker of the holy Ghost and yet by the sequell of the words wee reade of their Apostacie and falling away we must not thinke that such men were ever effectually called and indued with the Spirit of God but that the Lord would have us take notice of the riches of his merâ— offered unto hypocrites in the outâ—ard meanes of salvation as the â—ord and Sacraments for the casting â—t of Sathan out of them And also â—e may see what a desperate judgeâ—ent they bring upon themselves â—hich neglect and contemne the â—eanes God offers for their delivery Mat. 23 37 â—nd this made our blessed Saviour â—ourne for the hardnesse of the Iewes â—earts that looked for a Saviour â—hich should free them out of their â—isery and when he was come to seeke â—nd to save the lost sheepe of the house of â—srael then they scorned and contemâ—ed him This uncleane spirit may bee sayd â—o farre to goe out of a man and yet â— reprobate as the good spirit of God may be said to depart from a Childe of God and yet still remaine the chosen of the Lord. That the spirit of God may seeme to depart from a Childe of God let David a man after Gods owne heart speake heâ— prayes Cast me not away from thy presence Psal 51 11. and take not thy holy Spirit froâ— mee And in another place he bewailes the absence of Gods Spirit Psal 77 8. yet for all this hee had it still For The gifts and callings of God arâ— Rom. 11 29. without repentance yet they may lyâ— hid without feeling as fire under â— heape of ashes which cannot beâ— seene or perceived till the ashes beâ— stirred so this uncleane spirit may lye hid a while till hee be stirred up by some scandalous sinne or other 2. So farre may this uncleane spirit seeme to goe out as the minde iâ— inlightned this the Apostle affirmes may be in a reprobate Hee may bee inlightned and yet fall away Seâ— this in Herod he amended many things at the Preaching of Iohn and this uncleane spirit seemed to begon out in regard of outward reformation forâ— when an hypocrite hath understanding of Gods word hee may acknowledge the truth as Balaam did and leave his sinnes for a time as Simon Magus did his Sorcery when hee beleeved and was Baptized and may humble himselfe for his sinnes as Pharaoh and Ahab did yet for all this hee may lye frozen in the dregges of his sinnes and this â—ncleane spirit may keepe possession for an hypocrite will not part with his darling sinne but rather part with his first borne yea loose his owne Micha 6 6. soule rather than leave it as may be seene by the love which Herod bare to his Herodias An hypocrite will cleave unto Christ so farre as the world will â—et him and if hee may share with him in his benefits and not bee hindred in his profits and pleasures but â—f he must part with them this is so hard a saying that they cannot abide â—t By which we may see that their obedience is but for feare of Gods â—udgements and their understanding â—s but inlightned with historicall faith which consists in quickenesse of wiâ— and plausibility of speech this faitâ— is effectuall to inlighten the understanding but not to save the soule Now so farre as this speculative faitâ— is admitted so farre this uncleane spirit is sayd to goe out God in thâ— knowledge regards not the quantitâ— so much as the quality an Hypocritâ— may exceede a childe of God in thâ— gifts of nature which God esteeme no better than shining sinnes Mistake me not I would not have knowledge vilified but rather rectified anâ— vertue added to knowledge else the gifts of nature if they be not sanctified by grace are fit preyes for the Divell 3. So farre this uncleane spirit iâ— gon out of an hypocrite as he hath received some sparckles of conversion For by the illumination of his mindâ— hee may behold the kingdome oâ— Christ to be glorious and in many degrees to exceede the glory of thâ— world This made the mother of Zebedees children thinke that if she could procure a place for her sonns that one might sit at Christs right hand and the Mat. 20 21. â—ther at his left in his kingdome shee would have beene abundantly satisfied Another thought him a happy Luk. 14. 15. man that might eate bread in the kingdome of God This also made Balaam earnestly desire to dye the death of Num. 23 10. the righteous and that his last end might be like theirs Now what may bee the reason of this that hypocrites are so ravished with the apprehension of future glory and happinesse Surely this they perceive that Gods kingdome is full of happinesse and they see a possibility of obtaining this happinesse for themselves for they have tasted of the heavenly gifts floting in their braines which makes them imbrace the Gospell and to doe many things that they are commanded therefore they hope they shall be saved On the contrary they see this sinfull world to bee full of trouble and vexation and they feare that there will bee great bitternesse in death Therefore hearing of a full deliverance by Christ from these dangers they are content to yeeld obedience to the Word but yet for want of the Ioh. 5 34 sappe of grace this abides with them but for a season And so for all their outward conformity they may bee rotten and unsound For they doe not love the truth for the truths sake but for some private ends as to gaine estimation of men and to be accounted good Common wealths men and so thought fit to live in a societie As for their desire after the Word it is either with Eve to get knowledge or with Simon Magus to make gaine of it or with the Pharisees to get a name by it for they discover themselves in the time of temptation and are either allured with the baits of prosperity or pinched with crosses and afflictions so that at last they fall away and become Apostates from the faith 4. This uncleane spirit is so farre gone out of a man as he lies hid and covered Hee may keepe his hold though he doe not shew himselfe in hostile manner he can transforme himselfe into an Angell of light and will make a shew of holinesse that he may doe the more wickednesse he cares not though Abimelech entertayne Abraham and give him the best of his land if he can but make him to commit adultery with his wife Hee cares not though Iudas become a Disciple and a professor of Christ if he can fill his heart with covetousnesse to betray his Master Hee cares not though Annanias and

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