Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	nature_n	person_n	trinity_n	3,502	5	10.3197	5	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

divel within him Thus we have seene how farre an hypocrite may go by natures light and how they may attaine to much knowledge and so may shine in outward profession and yet for all this gallop to hell under Sathans colours And though they are well perswaded of their owne estate yet Gods Word doth discover that they are miserable and are hoodwinked of Sathan to their owne destruction Because by the shining lampe of outward profession and standing upon the goodnesse of their nature and their correspondencie with the world they deprive themselves of the benefit of godly admonition which is a notable meanes ordayned of God to reclayme many desperate sinners from their sinfull courses and to bring them home by repentance Now because they post off this to others which are more scandalous to the world and so doe not feele that they stand in neede of Christ to purge them from their sinnes therefore they remaine strangers from the covenant of Ephe. 2 2 promise and without God in the world And thus wee have seene the measure of Sathans going out of an hypocrite he so seemes to goe as that he alwayes continewes We are now to consider of his demeanour when he is gone contayned in these words He walketh through dry places seeking rest and findeth none In which words observe 1. His labour he walkes 2. His station in dry places 3. The end of his walking he seekes rest 4. The issue or event he finds none He walketh through dry places c. We will first indeavour to free the words from obscurity and then draw such conclusions as may be profitable for our edification He walketh This word is a metaphor or borrowed speech taken from Travellers who out of a desire they have to come to their journeyes end put forth all their strength to the end they may the more speedily obtaine their desires And this speech being applyed to other actions noteth celerity and continuance of that thing unto which it is applyed Which speech being applyed unto Sathan noteth his restlesse diligence hee doth not Arentia lota dicuntur respectâ— Sathanae illa talia sunt omnia quae eum excludunt qualiâ— sunt â—ectorâ— fidelium Aret. in locum goe drowsily or sleepily but couragiously and constantly for so much the word walketh importeth He walketh through dry places is also a metaphor taken from dry ground which for want of moysture cannot bring forth fruit so that by dry places as afterwards shall appeare is meant the hearts of Gods children his banishment froÌ„ them is as uncomfortable to him as a drye wildernesse is to a thirstie Traveller seeking rest What rest doth he seeke Sathan seeke Doth he seeke to be reconciled unto God No. Would hee bee reconciled unto man whom hee hath so much wronged No. What rest doth hee then seeke Surely this to doe all the mischeefe he can doe to mankinde to deface Gods Image in our soules and to wrap all mankinde under the curse of God The hearts of Gods children which are watred with faith and repentance whereby he is excluded with all his temptations are sayd to be dry places because they yeeld him no moysture whereby hee may set his temptations a working so that when he cannot hurt us in our soules then he labours by all meanes to plague us in our bodies If he cannot mischeefe us in our bodies then he labours to hurt us in our states and if hee cannot hurt us in our substance then he will vex us in our good names and reputations and cast out floods of reproaches against us and if he cannot prevaile against us herein then hee will destroy the fruits of the earth fish in the Sea and if he cannot hurt us in them then hee will corrupt and infect the ayre that thereby hee may infect our bodies with noysome diseases and if God will not give him leave to annoy us in these or the like then hee is sayd to walke in dry places for he accounts all those places dry and uncomfortable to him in which he can doe no mischeefe And thus you have the sence and meaning of the words When the uncleane spirit is gone out Doct. of a man he walketh through dry places seeking rest Hence learne That Sathan 1 Pet. 5. 8. is very diligent to watch all opportunity to doe as much mischeefe as he may to mankinde therefore hee is said to walke about like a 1 Pet 5 8. roaring Lyon seeking whom he may devoure Hee goes not about as a king in Progresse for delight but his going about is to devoure Hee is no idle spectator but a diligent tempter he is one that will never be weary for hee will never give over his temptations till there bee an end of time He began earely as soone as our first Parents were created he set upon them and rested not till they were turned out of Paradise and wrapped under the curse of God Yet for all this he was not content but as soone as Adam had two sonnes by whom mankinde might be increased he laboured to destroy the body of one of them and the soule of the other Therefore he filled Caines heart with envie and made him kill his innocent brother And then the first age of the Gen. 4. world hee so corrupted and filled with iniquitie which did so provoke the Lord that he drowned all the world And after the world was to be repayed by Noah and his Family presently he filled it with Idolatry Gen. 6 and ever since hee hath shewed himselfe an enemy that is never wearied with toyling nor weakned with watching but at all occasions is plyant and watchfull and labours by all meanes to molest the godly and make himselfe sure of the wicked His hand like Ismaels is against every man but especially against the godly Hee beguiled Evah in the likenesse of a Gen. 3 Serpent and deceived Saul in Samuels mantle He is very forward to offer his service if God call Who shall 1 King 2â— 22 goe forth to deceive Ahab Hee is at hand and sayes Send mee for now still he is at hand to tempt all men He puts into our hearts evill thoughts into our mouths lewde speeches into our members sinfull actions When we are awake hee stirreth us up to unlawfull deedes and when wee are asleepe hee stirreth up in us filthy dreames If wee be merry then hee maketh us wanton if sad and melancholy then he labours to bring us to despaire Hee tempts all men and in all places and by outward objects he stirrs up inward corruptions Hee tempted our Saviour Christ presently after his Baptisme he was not affraid of the holinesse of his person though hee were proclaymed from heaven to be the Sonne of God Hee tempted David a man after Gods owne heart to number the people Peter to deny and forsweare his Master Neither the holinesse of the place nor action can hinder his temptation He set upon Iudas in the

once the Prophet did to Ahab Get thee up eate and drinke for there is a sound of much raine So should we say to our sluggish natures up and be doing Get thee to thy study to preaching and praying loose no time for there is a sound of much trouble We may be deprived of the word before we are aware wee may be stopped in our courses and pious intendments suddenly wee may be deprived of our lives in a moment the night of sickenesse adversity death wil come and then we cannot worke Oh what a comfort will it be to our soules when death approacheth if then wee can say in sincerity of heart with godly Hezekiah Remember â—sa 38 3. O Lord I have walked before thee with an upright heart Therefore bee not weary of well doing remember it is a fearefull thing to begin in the spirit and to end in the flesh therefore let every one of us say to Sathan and his discouraging Instruments as once Nehemiah did to his crafty Counsellers What should such a one as I flie Nehem. 6 11. No I will not loose my labour and that crowne of life that is promised to all them that are faithfull to the Revel 2 10 death to please Sathan and his instruments 2. Seeing Sathan is so restlesse in his temptations and is so diligent a walker be exhorted to keep out of his walkes though he walke in all places yet hee frequents some places more than the rest and they are the Ale-houses the gaming houses and the whore house unto which hee hath other walkes and they are gardens of pleasure and solitary walkes in these places hee eyes us and many times finds them fit places to set his temptations on worke in these places he prevailed over Eve Lot David c. These places like him well and into such places he drave those which hee possessed Luk. 8. 29. and there usually shewes himselfe to witches Solitarie places be his walkes and in these he delights because hee is the Prince of darkenesse and hates the light because his workes are evill he knowes how ready man is to sin when he is alone and when mans eye is not over him to hinder him he knowes that many dare doe that in the darke in the presence of God which they would blush and bee ashamed to doe in the presence of a mortall man Therefore the godly must bee carefull to shunne and avoyd idlenesse which is Sathans pillow by which hee takes many tripping and lulls them asleepe to their eternall destruction Therefore when we are alone let us alwayes be speaking to God by our prayers or â—rayses or meditating of his goodâ—esse hereby we shall bee fitted for â—ur callings and made more watchâ—ull over our wayes thus if wee be â—mployed though Sathan be alwayes walking and in continuall action let him walke whither he will for we are â—n our calling walking with God And if at any time hee set upon us in our solitary walkes let us take the benefit of companie as soone as we can but herein learne wisedome Let your company be good and such as feare God else wicked and prophane company are worse than solitarinesse For wee heare of many who when they are troubled by Sathan runne to sinfull company and spend their time in Carding dycing drinking and so thinke to cast out the divell by Beelzebub the Prince of divells but therein they deceive themselves and harden their hearts against the meanes of their salvation 3. Seeing Sathan goes about to tempt and to doe what mischiefe hee can let Gods children take the quite contrary course and endevour to doe as much good as they can by provoking one another to good workes and shewing themselves patternes of all goodnesse For shall our enemy watch for our destruction and shall not we watch for our preservation Sathan is a Fox and therefore subtill he layes siege to the Castle of our soules and labours mightily eyther to scale the walls of our faith or to batter the Bulwarke of our patience or to undermine the Turrets of our zeale and fortitude or one way or other to drive us from our hould and then by some Stratageme or other to surprize us before wee are aware Wee had neede therefore to looke about us and say to our soules as Dallilah did to her husband Vp Sampson the Philistims be upon thee So O my soule stand upon thy guard and looke to thy selfe What hath thy purse enemies on the highway and â—hy goods enemies about thy house â—nd hast thou no enemies for thy â—oule Sathan is malicious therefore â—e will spare none strong therefore â—e will feare none up therefore and â—and upon thy guard Sathan is walkâ—ng to doe thee a mischiefe thereâ—ore bee thou watching and praying â—o resist and withstand all his temptaâ—ions For Sathan is vigilant and watchfull ready and cunning to abuse â—ll outward objects to our hurt Hee â—abours by all meanes to dishonour God and to crosse him in his proviâ—ence and to deprive all mankinde â—f happinesse Therefore he labours â—o draw such to sinne which have most â—eanes to withstand it and have had â—ore mercies to encourage them to â—oe forward in Gods service and if â—ee can overcome them by his tempâ—ations he knowes how to dishonour God in a high degree If hee can get â—dam to sinne in Paradise he knowes how to fill the world with sinners quickly If hee can tempt David â— man after Gods owne heart to commit adultery and murther he is suâ— hee can make The name of God to bâ— 2 Sam. 12 24. blasphemed 2 Sam. 12. 24. If hee caâ— make Iudas one of the twelve to betray his Master hee thinks hee hatâ— shaken Christs kingdome and if heâ— can make Peter that great Champion to deny and forsweare him then hâ— doubts not but to lay his honour iâ— the dust So at this day if hee caâ— make the professers of the Gospâ— carelesse and prophane he thinks hâ— hath notably dishonoured God iâ— making his ordinance unfruitfull aâ— unprofitable Seeing therefore heâ— is so malicious and so diligent let â— labour to resist him stedfastly and coâ—stantly Iam. 4 7. and then he will flye from â— And thus much for his labour aâ— diligence hee walketh through dâ— places seeking rest Come wee now to the issue anâ— event he findeth none Hee walketh through dry places seeking rest and findeth none Hence then we may learne That though Sathan seeke the godlies Doctr. overthrow yet hee shall be prevented hee shall be disappointed of his expectation Though Sathan bee strong and mighty whose power no mortall man is able to resist yet the victorious Lyon of the Tribe of Iudah is stronger and will rescue his servants and make him know that his chosen are kept by the power of God 1 Pet. 1. 5. through faith unto salvation And though the godly bee as sheepe appointed to destruction by the malice of Sathan yet they are not so in the

Matth. 18 19. plucke it out In many places of Scripture we finde how carefull the Saints have beene to shunne the occasions of sinne Iob to prevent Adulterie made Iob 31 1. a covenant with his eyes that hee would not looke upon a maid Happy had it beene for David if he had done the like Solomon to prevent drunkennesse would not have men looke upon Pro 23 the wine in the Cup when it is red and to prevent gluttony would have men offer a knife to their throat Paul when hee had received a commission from the high priests to persecute all that call on the name of the Lord Iesus and to bring them bound backe to Ierusalem But being converted Act. 9 19 from heaven and made a chosen vessell to carry the Lords name before the gentiles see how carefull he was to shun the occasions which might coole his zeale and hinder him in his holy intendments hee did not goe backe to the High priests which had set him a worke for they would have befooled him as they did the souldiers which they sent to apprehend Christ What will you be one of his disciples which he knew well enough therefore hee joynes himselfe to the Disciples that hee might bee the more strengthened in the knowledge of God So Abraham the Father of the faithfull having received Gods commandement to offer in sacrifice his Sonne his onely Sonne the Sonne of the promise hee did not consult with flesh and blood Gen. 22 2. nor with his wife Sarah but early in the morning to prevent any occasion that might hinder him he makes himselfe ready to obey Gods Commaundement When Peter Matth. 27. that godly man had denyed his Master in the High priests Hall amongst those wicked servants when hee came to the sight of his sinne he fled away out of their company as if it had beene for his life So when Ioseph was tempted to Adultery by his uncleane Mistresse he shunnes the occasion by rushing out of her presence whose practise and example teacheth Mora dat vires the godly to take heede of the occasion of sinne and to stop the course thereof in the beginning least by entertayning them they are plunged over head and eares in sinne before they are aware One sinne drawes Non Solum gravia sed et levâ—a peccata sunt cavenda Multa enim levia vnum grande efficient Bernard on another and great sinnes spring out of small occasions bee carefull then to avoyd the least occasion of sinne least it usher on a greater and the occasions of sinne also the garnishing of the house for this uncleane spirit to roost in Then how may we lament the carelesnesse of many in our age that are so farre from shunning the occasions of sinne as that they lay themselves open to all manner of temptations and so become dangerous instruments for Sathan to tempt others to sinne like Thamar that sate in the highway Gen. 38 to tempt Iudah her father in law to whoredome and like the whoorish woman which saluted the young man Pro. 7 13 in a bould and wanton manner and to entice him to take his fill of love with her But let us learne to stop the course of sinne in the beginning and to crucifie the flesh with the lusts thereof and to say with the spouse in the Canticles I have put off my coate Cant. 5 3. how shall I put it on againe I have washed Qui minima asperniâ—cadit in maiora Peccatum nulluÌ„ adeo parâ—um est quod non cresâ—at neglectum August de vera falsa penitentia cap. 8. Flumina magna viâ—es parviâ— de fontibuâ— orta Ovid. my feet how should I defile them againe If God have washed thee by his Spirit and pulled from thee the filthy raggs of sinne take heede of alluring objects For hee that despiseth small sinnes doth easily fall into greater For there is no sinne so little but if it be neglected it will increase The drops of raine are but little in quantitie yet they cause great floods which beares all before them We see by experience that little Parva scintellâ— câ—ntempta magnum excitavit incendium Quâ—t Curt. Ephe. 4 19 sparkes of fire neglected cause great burning Therefore if wee would not commit sinne with greedinesse let us learne to take heed of the beginnings of sinne If there bee nothing but a a little dust in our Chamber a broome will sweepe it away but if the dirt and filth be hard and baked on there must bee a spade to dig it out so if sin be resisted at the first it will not easily grow and encrease Wee must not give sinne entertainement least it prove our ruine As men are carefull to kill Serpents in the shell Ravens in the nest so must we doe with our sinnes we must strangle them in the birth and not suffer them to grow to perfection else if wee doe not wee shall remaine a garnished house for Sathan Motives to induce us to shunne the occasions of sinne Nature hath made the creatures carefull to prevent bodily danger The horse that hath beene plunged in a Quagmire will not easily come into it againe but will shun it with all his might The fish which hath beene Ictus Pisciâ— fugit hamum wounded with the hooke will warily shunne the baite Then if the creatures by natures light shunne the occasions of danger what a shame is it for man which hath not onely natures light but also is indued with reason and hath the light of Gods word to be a Lanthorne to his feete and a light to his steps if hee doe not shunne the occasions of sinne And thus much for Sathans entertainement he findes his house empty swept and garnished Then goeth hee and taketh with himselfe Vers 45. seven other spirits more wicked than himselfe and they enter in and dwell there And the last state of that man is worse than the first In these words we may observe Sathans policy to fortifie himselfe hee encreases his strength his confederates are heere described 1. By their essence they are spirits 2. By their number they are seven 3. By their malice they are more wicked 4. By their victory they prevaile they enter in and take possession 5. The issue and event the lamentable estate of that man is not onely miserable but it is worse than the first The enemies that strive for possession are spirits and so unresistable they come in the suggestion of unrighteousnesse and if we consent unto them then wee entertaine them When Ananias and Iudas consented to the wicked motions that the divell inspired into them the divell is sayd to fill the hearts of the one Act. 3. and to enter into the other Luk. 22. 3. So all those that walke in evill evill hath possession of them But it may bee replyed and said Quest What man is there that doth not sin and so give place to the divell

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