Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	person_n	trinity_n	6,364	5	9.9651	4	false

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

himselfe Finallie the last state of a synner is worse then the first in respect of God who punisheth synne For the order of iustice requireth that the more graces and benefits that a man receiueth at the Lordes handes and the more he conteÌ„neth and abuseth them that the more seuere and grÃ©euous shall be his punishment And therefore it staÌ„deth euerie man and woman vpon to take hÃ©ed that he receiue not the grace of God in vaine That we abuse not Gods mercy by adding now sinnes to our old For as the Apostle sayth Rom. 2.4 because the Lord is mercifull patient long suffering shall wee therefore make this an occasion of sinne God forbid I denie not but in what hower soeuer a sinner shall repent and turne froÌ„ his wicked waies that the Lord will receiue take him to mercie if he repent indÃ©ede from his hart and haue a full purpose by the helpe assistance of Gods grace to sinne no more the which purpose and intention if the sinner haue not and when he hath it vnlesse he put in practise and execute it his repentance is no repentance hee doth but dallye and mocke with God Almightie hee feareth not his iudgements and therefore he shall neuer be partaker of his mercie And thus ye sÃ©e how the last estate of a sinner is worse then the first in respect of God himselfe The conclusion of the whole is this So shal it bee with this wicked generation By these wordes we may perceiue that our Sauiour Christ ment that the hath bin spoken of the Scribes and Pharises who contemned and maligned him for all his miracles and wonders that he wrought among them Let vs dÃ©erly beloued for our profit and benefit apply them to our selues and thinke that they are spoken vnto euery one of vs here in particular let vs not abuse the graces and mercies that the Lord hath bestowed among vs as the Scribes and Pharises did least according to the example of the repossessed man we be accounted among that wicked and peruerse generation If I should reckon vnto you the benefites and graces wherwith the Lord hath blessed our Countrie and the aboue other nations I should hold you ouer long Of an infinit number take a few and besides the common benefits note the particular and so I make and end We were al possessed with the Spirit of blindnesse as all other natioÌ„s who tempted vs to al vncleannes to Idolatrie and superstition in as vile and as wicked maner as euer the Gentiles or Pagans were It pleased the Lord to expell this spirite of darknes from vs and to send vs the light of his Gospel by the which hee hath illumined vs that there is no nation at this day vnder heauen that hath it more bright Hee hath sent vs besides a most gratious QuÃ©ene and Prince vnder whose most happie gouernment we haue liued these 30 yeares in great peace tranquillitie more then any Nation round about vs he hath mightily miraculously defended both her and vs from the inuasion of our enemies that thought to haue swallowed and deuoured vs vp quicke What shall I say what mercy hath he not shewed vs what wonders hath hee not wrought amoÌ„gst vs. And yet behold are we not become almost vnmindful of these benefits do we not abuse these mercies of almighty god in promising vnto our selues peace securitie and thereby remain in our former sinnes and wickednes Bee our liues any thing amended our manners and behauiours bettered whereby the Lord may bee the more glorified and our selues comforted I feare me no How doth sin abound yet amongst vs how doth euerie one walke after his owne wicked concupiscence How doth sin shew herselfe almost with vncouered face If I should enter into the particulars I should amaze you Pride aboundeth lecherie ouerfloweth couetousnes rageth and not in any small portion but in summo gradu in the highest degrÃ©e Is it not to be feared if it so continue but the the vncleane spirit wil returne againe and that if hÃ©e come do you not thinke that hee will bring seauen worse then himself and that God for our vnworthines wil permit him to make reeÌ„traÌ„ce So should our end be worse than the beginning So should we haue the maledictioÌ„ of that wicked generation That the wrath of the Lord may be auerted froÌ„ vs in this I can say no more but repent amend for the day of the Lord is at haÌ„d For the which the Lord graÌ„t vs all grace to prepare our selues to be in a redines But for as much as no man is able to make this preparation of himselfe without the especiall grace of God let vs with humble and penitent hartes craue of our heauenly Father for his Sonne our Sauiour Iesus Christ his sake that hee would vouchsafe of his infinite goodnes and mercie to take from vs our stonie hartes and put into vs fleshy hartes that may bee pliable vnto his holye will and so to be gouerned by his holie Spirite that in al the assaultes of our enemie he may haue no power ouer vs but that by his power and might we may vanquish and ouercome him and that we may be so fortifyed that no aduersitie put vs downe no prosperite puffe vs vp and that on euery side wÃ©e being fenced by the Lords most heauenly protection Sathan that goeth about like a roring Lion sÃ©eking whom hee may deuour may make no reentry Graunt this O heauenly Father for thy deare sonne Iesus Christ his sake together with the holy spirite To whom being thrÃ©e Persons in Trinitie and one in vnitie be all glorie praise power and dominioÌ„ both now and euermore Amen Imprinted at London by Iohn Windet dwelling at the Signe of the Cros-keies by Paules wharfe

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 theÌ„ 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 spokeÌ„ 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. â—â— 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 staÌ„d 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 exaÌ„ple 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 coÌ„ceaue 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 seaueÌ„ 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 womaÌ„ 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 theÌ„ 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

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