Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	good_a	lord_n	9,702	5	3.6330	3	true

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

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

thou art freed out of this miserable condition Ply Christ with thy prayers and take no nay at his hands till he set thee free hee hath the Keyes of Heaven and hell and if Revel 1 18 Ioh 8 30 he make thee free thou art free indeede Confesse thy selfe to bee a wretched creature and without his helpe undone powre forth thy soule in sence of thy misery before the Throne of grace and say Father I have sinned Luk. 15 18 against heaven and against thee and not worthy to be called thy sonne O my God I am ashamed and blush to lift up my face to thee my God for my iniquities are increased over my head and my trespasse is growne up into the heavens Ezra 9. 6. crying for vengeance to fall downe upon me Lord I am a sinfull creature and thou art a God of infinite puritie and holinesse Sinne hath left me no good thing all is wounded all is poysoned how shall I appeare before thee whose glory the Angels cannot behold I was conceived in sinne borne in sinne and all my daies have lived in sinne My heart is a seed-plot of sinne and corruption my eyes the windowes of vanity my eares the eares of folly my mouth the mouth of deceipt my hands the hands of iniquity and every part of my body and faculty of my soule which thou hast created for thy service hath dishonoured thee My understanding apprehendeth nothing but sinne my will delighteth in nothing but wickednesse my memory retaines nothing but evill things which dishonours thee As for thy holy precepts and heavenly ordinances I have not observed but have prophaned thy Sabbaths contemned thy Sacraments and lived in contempt of thy providence all my dayes I have beene so farre from keeping any part of thy law that I have added transgression unto blindnesse malice to ignorance and rebellion to sinne And because thou hast spared mee and wayted for my repentance and hast suffered me with such patience to run on in my sinnes and because thou hast beene so mercifull unto me and multiplyed thy favours towards mee I have tooke liberty to my selfe to commit great sinnes against thee so that the same medicine which thou hast appointed to purge out my sinnes I have made a provocation unto sinne Yet Lord for thy names sake thy mercy sake thy truths sake take away all mine iniquities and magnifie thy mercy in the pardoning of my sinnes which I have committed against thee mine owne knowledge and many motions of thy Spirit and purposes of my heart I doe acknowledge I have beene dull and unprofitable in thy service I have not had care and zeale which I should have had to serve thee I have beene weary of well doing and have not taken to heart my misery as I should nor mourned for my transgressions against thee my God as becommeth such a notorious offender as I am but have hardned my heart against thy judgements and have walked stubbornly before thee in the light of thy countenance Psal 90. But though I am full of wickednesse yet thou art full of goodnesse Lord thou madest me at the first of nothing save mee now I pray thee which am worse than nothing It is thou O Lord which knowest my heart and it must bee thou which must renew and change it Take it therefore into thy owne hand and take from it the hardnesse deadnes and dulnesse which the custome of sinne hath brought upon it and frame it according to thy owne liking cast out of it all the cursed fruits of the flesh which fight against thy grace and my soule Enlarge my understanding and encrease my knowledge that being guided by thy wisedome and assisted by thy Spirit I may understand and perceive those things which may please thee and refraine those things which may dishonour thee that so being directed by thy grace and guided by thy Spirit I may clearely see what thou requirest of mee and what may make for my peace and future happinesse Lord this must bee thy worke for I confesse that my reason is blinde my will is froward my wit is crafty ready to deceive me my understanding is quite estranged from thee but Lord dispell these clowds of errour and ignorance and rectifie the perversnesse of my understanding and indue me with thy holy Spirit of grace and wisedome that my soule may be cleansed from the corruption of this sinfull world and the eyes of my understanding opened to embrace the mystery of redemption by Iesus Christ Make thy word unto me like the starre which led the wisemen to my Saviour in the time of his infancy make thy benefits and graces like the Pillar which conducted thy people to the land of promise Kindle thy love in my heart that in respect of thee and thy service I may despise whatsoever is against thee and thy truth Confirme my faith in thy promises that by thy Spirit I may be assured that thou hast forgiven my sinnes and that thou wilt not reject me a poore sinner that relyeth wholly upon thee Lord thou desirest not the death of a sinner but hast promised that if I repent thou wilt bee pleased thou onely canst raise me out of the grave of sinne for I am dead and buried in trespasses and sinnes quicken mee by thy grace that I may praise thy name Let mee not want any mercy whereby I may be fitted for thy service and so dispose and guide the remainder of my life in such manner as that thou mayest bee honoured and my soule comforted which grant unto me for the Lord Iesus Christs sake my blessed Saviour and Redeemer Amen Thus wee have proved the truth â—f the proposition that Sathans â—ower must give place unto Christ We have also confirmed it by Scripâ—ure proved it by reasons and have made use and application of it to our selves In the next place wee are to examine the measure of his going out Sathan is so expelled out of the godly as that hee shall never returne againe But he goeth out of hypocrites so as that he still remaineth For if hee were once reallie cast out as wee have heard he could never returne againe But this speech of going out is rather a forme of speaking than a reall action This phrase of speech is used with other of like signification as Heb. 10. 6. If wee sinne willingly after wee have received the knowledge of the truth there remayneth no more sacrifice for sinne Againe the same Author saith It is impossible for those which were once inlightned and have tasted of the heavenly gifts and were made partakers of the holy Ghost and have tasted Heb. 6. 4. the good word of God and of the power of the world to come if they fall away to renew them by repentance Then from hence I reason thus If a man may receive the truth and yet sinne willingly and then forsake the truth be inlightned and tast of the heavenly gift and be made partakers

Saphirah sell their goods for the Churches good if he can make them lye and dissemble Hee cares not though many of us come to Church to heare Gods word if hee can make our mindes wander after our profits and pleasures then hee knowes he can wrap us under the curse of the Lord in doing his worke negligently Hee will be content to bee expelled out of an ignorant heart if so be he can corrupt his knowledge with faction and Schisme He can be content to bee cast out in one sinne if he can be entertained in another He cares not if he be cast out of an Idolatrous heart if he can keepe possession by prophane Atheisme then he hath as much as he desires And by this one sin he markes them for his owne 5. This uncleane spirit may be cast out in the opinion of the partie in whom he dwells and not in the worlds account for every man is ready to deceive himselfe in this particuler seeming pure in his owne eyes though he be not washed from his filthinesse Pro. 30. Let us see how nature occasions this deceipt and how many delude themselves in thinking they are some Gal. 6 3 body when as indeede they are no body 1. Deceipt is to make a man thinke he is a good Christian because hee leades a civill life and is just and upright in his dealings This is indeede an excellent vertue in it selfe and a good step to Christianity and it were to be wished that all Gods Children would be carefull to walke unblameably in respect of the world But yet for all this this Commendable vertue is made evill by accident so becomes a dangerous outward meanes to exclude grace For civill honesty if it be severed from true piety is nothing else but glorious iniquitie For the ornament thereof is to rest in the performance of outward actions as to deale justly and uprightly with their neighbours and to be free from the reproachfull crimes of the world Now here they rest and thinke themselves good Christians though all this while they bee ignorant of the true God and the grounds of his worship And in their honest dealing with men they ayme not at Gods glory that by their unblameable conversation his name may be magnified yet for all this because the world cannot condemne them they rest contented with a probable errour of being in the state of grace and the rather because they know that if they should step forwards in religion and labour for inward sanctification they should not onely stirre up against themselves many thundring stormes and the contemptuous Censures of this spitefull world but also from the bottome of hell many disturbances and fearefull temptations therefore Sathan labours to keepe them in this estate and perswades them that this civill righteousnesse will carry them to heaven and that God will exact this precise and strict obedience at the hands of the Preachers and those which are better learned than themselves But these men must know that though their workes make a glorious shew in the sight of men yet they are odious in Gods sight if they bee not done in obedience to his Commandements and in zeale for his glory 2. Men will not be perswaded they are so bad as indeed they are Will you see how this deceipt is also occasioned It is because they compare themselves with those that are Sathans outragious revellers whom they doe excell in regard of their civill moderation and morall cariage now finding themselves in a better condition they are in their owne opinions Canonized Saints and so neede no reformation Thus it comes to passe that the proud man will not be perswaded that hee hath a filthy Lucifer in him The covetous man will not be perswaded that Mammon rules in him The fornicator and Adulterer will not be perswaded that Asmodeus a filthy and uncleane spirit reignes in him The envious man will not be perswaded that Beelzebub an irefull divell governes him The contentious man he will not beleeve that Baalberith a troublesome Divell is in him The drunkard hee will not beleeve that Beelphegor a beastly Divell domineers in him The idle person he doth not thinke that Astaroth a lazie Divell is in him Thus all men are ready to deceive themselves but we must know that where the workes Vbi opera â—bi operans are the workemaister is at hand And though the world cannot detect them for their sinnes yet the Allseeing God is privie to their corruptions The Scribes and Pharisees were just and upright men to the world in regard of their austere life and strict observations but yet our Saviour tells his Disciples and in them us That except your righteousnesse exceede the righteousnesse Mat. 5 20. of the Scribes and Pharisees yee shall in no case enter into the kingdome of Heaven These men were carefull to abstaine from such sinnes as the world takes notice of but the Lord Iesus the wisedome of his Father detects Mat. 23. them of much hypocrisie So he knowes these Iusticiaries well enough and though they bee not Papists in ignorance and prophanenesse or in Idolatry making their good meaning their God their wit and policie their God nay peradventure their money or their belly their god And Phil. 3 19. for all their civill honesty Sathan sees them make little conscience of prophaning the Sabboth swearing by their faith or troth Masse or our Ladie Now because they count these small sinnes the devill holds them fast enough as his vessales and slaves 3 Many men deceive themselves because upon some good motions of Gods Spirit by the powerfull ministerie of the Word their consciences are awaked and they brought to a sight of their sinnes so that they begin to hate those sinnes they delighted in and to performe some holy duties and so now they thinke that this uncleane spirit is gone out of them but for want of watchfulnesse he comes againe and allures them to the committing of one sinne or other or else by covetousnesse sets them as deepe in their gainefull sinne of Vsury deceipt gaming and the like as ever they were so with Iudas they receive the soppe and the Divell againe and so their former righteousnesse is but a morning dew and their unrighteousnesse by little and little returnes againe and they become as disordered in their courses and as sinfull in their practices as ever they were 6. This uncleane spirit may seeme to bee cast out in the opinion of the godly and not of the partie himselfe Thus the Disciples had a good opinion of Iudas because of his outward conformity to the word and because Christ had put him in trust with the bagge therefore when our Saviour told them that one of them should betray him they suspected themselves rather than Iudas and yet all this while Christ knew he would prove a Traitor to him and a butcher to himselfe and Iudas himselfe knew that he had a covetous envious

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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