Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	holy_a	person_n	trinity_n	4,594	5	9.7992	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

A FRVITFVLL 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 2. Pet. 2.21 Better it had bin for a man not to haue knowen the way of righteousnes then after that hee hath knowen it to turne from the holie commaundement that was giuen vnto him AT LONDON Printed by Iohn Windet and are to be sold at the signe of the Sun in Pauls church-yard by Abraham Kitson TO THE MOST reuerend Father in God Iohn Archb. of Canterb. his humble Suppliant Anthonie Tyrell wisheth aboundance of al spirituall graces and blessings from God the Father of our Lord Iesus Christ both in this world and in the world to come I Stood in doubt somwhile Right Reuerende and my especiall good Lord whether I might presume to make dedication of so simple and slender a matter vnto your graue and learned Grace but knowing how much I stood bound vnto your great and exceeding charitie and considering with what fauour you do affect a simple and well meaning minde and how religiouslie you haue prosecuted my irreligious demeanor in receiuing me as a lost straied sheepe vnto the fold of Christ againe and waying therewithal that notwithstanding my true and vnfained returne yet euerie sleight action of mine may seriouslie be Censured of such as are not giuen to speake the best but enclined to iudge the worst I thought it expedient for mine owne comfort to flie vnto your Lordships patronage and I hope for the causes before considered that I may boldlie do it without presumption not doubting but that thereby I shal safelie be defended from the sinister opinion of all my aduersaries May it please you therefore to vouchsafe to accept this simple Sermon which for the vtilitie of many and for the hurt of none I haue caused to be published in printe a matter though small in substance yet great in good will and the grateful acceptance therof at your Lordships handes may be an incouragement to greater endeuours It was not my purpose and meaning at the first to put this forth in print but vppon an occasion as your Lordship may vnderstand in the Preface and since it hath so fallen out that I did determine it to come abroad I thought I could not do better then to shroud it vnder the couert of your wings And in an other respect I am glad that the occasion hath bin offered me to set this foorth in publike that withall I might publish vnto the world yet once againe the constancie of my faith which by reason of my former inconstancy hath bin hardly Censured of manie as well Protestantes as Papistes The Papist thinking that I was ashamed of my late publicke action at Paules Crosse and the Protestant thinking that I did it but dissemblinglie To the first I answere with the Apostle S. Paul Non erubesco Euangelium Rō 1.16 Est enim virtus Dei in salutem omni credenti I am not ashamed of the Gospel for it is the power of God vnto saluation to all beleeuers And to the other I do answere with our Sauiour Nolite iudicare Mat. 7.1.2 vt non iudicemini in quo enim iudicio iudicaueritis iudicabimini Iudge yee not that yeè be not iudged For with what iudgement you do iudge you shall be iudged And therefore leauing the true discussion thereof vnto the euerlasting Iudge that knoweth the secrets of all mens hartes and shall lay open to all the world in the latter day the priuitie of a mans conscience I will say no more but this that I may satisfie him that standeth in doubt of me if I can That I do professe my selfe to be no otherwise in hart soule and conscience then I do set downe here by pen namelie a true seruant of Iesus Christ one that hath bin by his mercie called and reclaimed from the floods of errors Idolatrie and superstition wherewith I haue bin heretofore ouerwhelmed and that mine eies are opened and do behold my Lord and Sauiour Christ Iesus in his Gospel and do receaue imbrace him in his word and that I obey and serue him in that true maner forme that he hath prescribed in the same And that I do from my hart as I haue heretofore testified relinquish and abandon the Pope and the sea of Rome so far forth as it mainteineth Idolatrie fauoureth superstition nourisheth schisme and deuision teacheth disobedience both to God and Princes And I do renounce him for Gods Vicar on earth which rebelleth against the Lord in Heauen in ouerthrowing kingdoms murdering of annointed Princes remouing subiectes from their due and naturall obedience and all to mainteine him selfe in pride and Antichristian gouernment acknowledging no other Church but the vniuersall Church of Christ dispersed throughout the world nor any other hed of the same then Christ Iesus by the merits of whose passion I hope to be saued and in whose faith I purpose to liue and die This being my publicke and outward testimonie yet once againe by this occasion vttered I hope all good and Godly men will rest fullie satisfied and as for the mouthes of the vngodlie in time the Lord shall stop them I needed not my good Lord vnto your Paternity haue vsed this protestation and yet I hope the renewal thereof with the cōtinuance shal be no smal comfort vnto you who thirsteth the health of my soule as your owne The cause chieflie why I did it was to stoppe the tongues of such as are alwaies itching to hurt and preiudice other men I haue said my minde it resteth that I pray for them to graunt me patience to beare the rebuke and that I may haue grace to remaine irreprouable vnto the end for the which I doubt not but your Lordship of your Charitie will vouchsafe to say Amen To trouble your Lordship farther by way of Preface I thought not neede wherefore beseeching your Grace to pardon my bold attempt to accept of my poore endeuour I conclude praying God continuallie to blesse you to make you a carefull and vigilant Pastour ouer his flocke to endue you with all graces necessarie for the gouernment of the same And so kissing the hand of your Paternity with all humilitie I take my leaue From my chamber in London Nouemb. 1589. Your Graces most humble and daily Oratour Anthony Tyrell To the Christian Reader IT was not my meaning I must confesse trulie Good Christian Reader to haue this short and briefe exortation which I made for my priuate exercise to come forth thus in publicke partlie for that I knowing mine owne ignorance and imperfectiō might seeme a great deale more bold then wise to set forth so simple and slender an action vnto the view of wise and learned men and partlie least I might be cōdemned of