Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	church_n	head_n	visible_a	10,670	5	9.6541	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91808	The prophesie of Haggai, interpreted and applyed in sundry sermons by the famous and judicious divine, John Rainolds, D.D. Never before printed, beeing very usefull for these times.	Rainolds, John, 1549-1607.	1649 (1649)	Wing R143; Thomason E469_18; ESTC R205465	154,541	186

of the Caedar which is the timber that this house was to be built with Let no rotten speech proceed out of your mouth but that which is good to edefie and build withall there are divers other things besides Caedars necessary to this building but by the name of this one of timber all other whatsoever likewise necessary are understood and so must we likewise understand in our building and here by occasion I am to commend one thing to you for seing they were to bring timber it was necessary that it should be first cut downe whereunto are necessary instruments as also workemen Now to us for instruments and tooles are indeed our lawes and statutes whereby our worke is to be framed and directed When the children of the Prophets came to Elizeus and craved leave of him that because the place where they dwelt was too little for them they might go to Jordan that every one might take thence a beame and make them more roome and he granting them leave and going himselfe with them as they were about their worke aâ— one was a felling a tree the axe head fell into the water whereupon he cryed out unto Elizeus and said alas Master it was but borrowed the man of God therfore considering not only that the instrument was borrowed but also how necessary it was for their purpose cutting downe a piece of wood and casting it into the water caused the Iron to swimme We have my brethren amongst us our lawes as it were instruments wherewith to fell our timber a great part of them is fallen into the water Indeed they be in the Proctors booke but there they be as if they were fallen into the water The Children of the Prophets have complained unto Elizeus alas Master they were but borroed and great need have they to know them for that they are bound in conscience by oath to keep them To which purpose some have taken paines to restore them notwithstanding it hath yet pleased God to move them that should see it accomplished howbeit we may hope to see it when it shall please God to place in that room a man that hath Elizeus spirit sure there is great use of them for the cutting and framing of the Caedars wherewith to build especially if those which be knowne already were kept which I must needs also adde because that of those which are knowne many have their edges rebated by dispensations A lamentable thing that we keepe yet so much that which was received from the sinke of Rome which I speake not as though our dispensations were so detestable as his who taketh upon him to dispense against the commandment of the Apostle however it please him to distinguish of the precepts of the Apostle which he commandeth not God but in a place and matter where lawes and orders are taken to the contrary it is no way tollerable Pluto and Aristotle the Princes of the Phylosophers have affirmed that it is most pernicious in a common-wealth to breake the lawes which are once appointed which we learne even out of them if we reade them to make our profit of them and not only to talke of them which neither yet do I speake as though I would have nothing dispensable but that when it is so ordered that there shall not in such cases be any dispensations absolulutely yet that we should continually come against this decree For what can be more absurd than that men of judgement and discretion should make no more account to breake Gods lawes than children would do to break sticks but if statutes were only broken by dispensations the matter were more tollerable for then should we also have our parts in it but statutes have been broken without dispensations wherof the experience is fresh in your memory the last week as you know or if you know it not I tell what I meane even the playes kept against the expresse statute by the tollerance and connivance of the Magistrate the statute hath been broken Some there are who be perswaded that thence may be gathered good timber for this building Happily indeed some bushes and brambles or muske-roses and that is the best and I would to God it were the worst For many there are who are brought through such corruptions to lewd perswasions but doubtles they make evil work for the Church of God they that heard them may say more but this one of their owne Prophets hath said of that place Ille locus casti damna pudoris habet which was spoken of such places as that where these were kept I need not adde as the Apostle doth this testimony is true therefore rebuke them sharpely yet will I say to them that be heads of houses parents of families tutors of Schollers one of their own prophets have sayed the testimony is true therfore rebuke them sharply God be blessed and pardon our sins for his sons sake Amen Sermon the 5. December 25. 1585. Ver. 8. Go up to the mountain and bring timber and build this house and I will take delight in it and I will be glorified in it saith the Lord. THis sentence of the Prophet Haggai exhorting the Jewes that were returned from Babylon that they should build the house of the Lord containeth as hath beene before declared when I last spake to you of it out of this place the reason why he exhorteth 1 He that exhorteth is the Lord 2 he exhorteth them to build the house of the Lord to go up to the mountains to bring timber 1. The reasons I will take delight in it I wil be glorified for the meaning of all which we understand then that 1 it was the Lord that by the Ministery of the Prophet made this exhortation 2 For the thing where unto they are exhorted that it was the building of the temple on the mountain Moriah whereon it stood before 1 What the reasons were 2 Why he ought to do this 1 Because he would take delight in it 2 Because he would beglorified of the former two points namely the Lord who exhorteth and the thing whereunto I spake then as grace was ministred time served there now remaineth the last circumstance at this time to be handled which containeth the reasons why they should goe up to the mountaine and builde And for the meaning of the reasons I opened that at that present touching the former that God will not delight it it for it selfe as in the timber and stones c. but because of the signification and use thereof in that it betokenâ—th Jesus our Saviour as is plainely declared in the Epistle to the Heb. Neither him onely as the head of the Church but his body also together with him both the Catholike church which is partly on earth and partly received into glory The Church militant the Church triumphant and visible Churches not onely as bodies considered wholy but also each member of the same in particular as by the places then alledged Ephes 2. 1

in the Epistle to the Hebrewes as also to the Colossians both plainely teach that the things under the law were shadowes to represent Christ they were shadowes but he the body even so the whole temple was a figure and a shadow of Christ and that nor of himselfe onely but of his Church also of him as the head of it as the body So the parts thereof shaddowed him as the Apostle in the 9 and 10 to the Heb. teacheth the verse signifying his flesh whereby he entred into heaven as into the holy of holyes so the altar of incense the sacrifices the bloud which were offered the table whereon they were offered c. all these things appertaining to the Leviticall services were so many mysteries to represent and shadowed out unto us the person of Christ in whom the light and truth of them all shineth Neither hereby onely was the head figured but the whole body also for so saith the Apostle to the Corinthians you are the temple of the living God Now the Lord himselfe saith of our Saviour This is my beloved Sonne in whom I am well pleased and we also read in the 1 Ephes 6. that it hath pleased him of his infinite mercy to accept and take delight in us in his beloved Wherefore you see that God might take delight in the temple in that it signified and shadowed out Christ in whom only if we speak absolutely and properly God is delighted as also his members whom it hath pleased God to adopt and so to delight in his beloved sonne whom also he vouchsafeth this grace that he accepteth not onely of their persons but of their workes too Wherein the latter promise is contained and I will be glorified which regardeth the end whereunto this house was built to be a house of prayer and to offer up praise and thanksgiving for his mercy to heare his word read and expounded and so because these workes of Christians are acceptable through Christ in this respect also it may be said that he tooke great delight in the temple Not in it selfe as Pilgrimagers imagine that God delighteth in places for themselves or because that holy men haue possessed them For when these actions I spake of were not practised in this place but the temple was so polluted that it did not represent his dearly beloved son God himselfe shewed sending his Prophets to them that he took no delight in it and namely by the prophet Ezekiel to whom the Lord shewed the great abominations that the house of Israel had committed to cause him to depart from his sanctuary c. which having at large in that Chap. shewed in the 11 Chapter he declareth how the Cherubims lift up their wings and mounted from the earth and went forth and stood upon the mountain and so by degrees the Lord forsook them from the sanctuary to the threshold of the temple then to the Cherubims which stood at the right hand of the Court verse 3 then to the Eastgate and entrance of the Court. verse 19 to provoke the people of the City to repentance and openly to shew his departure Finally flying from the City into the mountaine Chap. 11. 13. declaring thereby that he took no delight no not in his temple when his religion was not therein maintained and it not applyed to those uses whereunto it was erected and where ever hath there been either any person more holy abiding or any actions more Godly practised then in the temple at Jerusalem where Christ Jesus himselfe preached and taught the people yet even this place if ever any beloved both for the persons and actions was so detested of him when it ceased to practice these actions and to present that whereunto it was instituted that not many yeares after our Saviours death it was as you know ruined by the Romanes and made even with the ground yea when Julian the Apostata in despite of Christ went about to raise it up again it pleased God by miracles to shew his dislike therereof First by an earth-quake and then by flakes of fire issuing out of the earth and plagueing the workmen which not only Ruffinus and Zozomene write of but also Aminimi Marcellus who lived at that time and served Iulian being a great admirer of him witnessing that out of the earth there issued such flames of fire as consumed the worke men sundry times and so brought to passe that the worke could not be accomplished hereby it is manifest that God delighted not in the temple of it selfe neither yet for the persons that have been conversant therein actions performed when they ceased to be but because it râ—preâ—ented Christ Jesus and his Church in whom indeed he delighted and as it might be used to the service of the people of God therin to worship him with a holy worship yea in this respect he saith he will take such delight in it that this temple should be more accepted than the former though it were for the building nothing so glorious because in this Christ Jesus himself should be present in person And this is the former reason namely the favour which he will shew them nowout of his favour proceedeth his benefit and that is it which he addeth I will be glorified for we may perceive that this is the meaning of these words if we match them with those that go before and those that follow after for having before laid downe the punishments that were fallen upon them he adjoyneth withall the cause thereof for that each man ran to his owne house and left the house of the Lord waste Now things contrary have contrary consequences as if he had thus said in effect as those chastisements which heretofore you suffered came upon you because you did not build the house of the Lord so on the other side if you do build the same you shall be refreshed by sundry blessings yet by the way when he saith I will be glorified he putteth them in minde what they ought to do when they have received these benefits for so by the consequent he betokeneth the Antecedent by the glorifying of him the holy invocation of his name wherby he is glorified and these be the reasons whereby he stirreth up the Jewes to go up and bring timber and build the house But doth the Prophet stirre up them only and not us also yes my brethren even us also For whom whatsoever before time was written as the Apostle saith to the Romanes for our sakes I say was it written that we in the assurance of Gods favours and blessings which containe the promises of this life and that which is to come should do the same things that here are mentioned Therefore up to the mountaine bring wood and build this house for as you have heard that this house was a figure of Christ and Christians so let us remember as they were willed to build that materiall temple so we likewise are required to

enquired who sent him I am saith he that I am For when our Saviour said of himselfe Before Abraham was I am he ment to shew the eternity and everlastingnesse of his God-head that was from the beginning or rather indeed without any beginning or end being the same yesterday and to day and for ever Neither thereby is the eternity onely of his Majestie noted but the truth also and certainety of his word and Promise which in the 6 of Exod. is signified so plainely that the words could not be interpreted unles the name Iehovah were there retained I apeared unto Abraham to Isaac and to Iacob by the name of Almighty but by my name Jehovah was I not knowne unto them whereby he signifieth that as afterwards himselfe expoundeth it that unto them he made the promise of giving them the land of Canaan but that he had not made his promise to bee as a man would say therefore afterwards he addeth to tell the children of Israel I am Jehovah I will bring you from under the burthen of Egypt I am Jehovah I will make that to be which I have promised to your Fathers who relyed on my promises as knowing me by my Name Almighty and beleiving that I would do it but not by my name Jehovah that I did it indeed But after the 430 yeares were accomplished which was the time prescribed to Abraham then performed he that which before he had promisâ—d And this the Apoâ—tle declareth when he speaking of the hope of eternall life saith That God which cannot lye hath promised â—efore the world began As if he would say that if it be his promise then must it needs be performed for he is not a man that he should lye nor as the sonne of man that he should promise and not performe So that by the name of Lord of Majesty which the Prophet useth in his language betokening him that was from everlasting that is and is to come the same for ever who is most true in his word most constant in his promises God which cannot lye The prophet would stirr them up to be carefull to receive the message delivered with faith to his promise adjoyned to the precept and obedience to the precept established by the promise and this is the holy preparation which wee also have need of that the message delivered from God may with faith and obedience be received of us as of them This though I need not to stand upon here because it hath been oftentimes handled in your hearing yet because the Prophet againe and againe repeateth it I cannot passe it over cheifly seeing that the Prophet though sent immediately and instructed of God useth to warrant his message by these words the case being not alike in us who although we be sent of God yet are we sent by men also neither have we our commission from his owne mouth immediately but by writing in the Scripture but you that have learned that the whole Scripture given by inspiration of God is profitable to teach convince correct and instruct in righteousnesse that the man of God may be absolute even throughly absolute and made perfect unto all good workes I say you have also learned that the message therein delivered us is the same message sent before by the Prophets and Apostles to whom the Lord himselfe spake immediately neither did he onely ordaine in his Church Apostles and Prophets but gave also Pastors and Teachers for gathering together of the Saints for the worke of the ministery and for the edification of the body of Christ Therefore we also have Commission from God to deliver his will unto you and do his message so long as we can soundly professe that the corrections exhortations c. which we use are deduced from the writing of the Apostles and prophets which he hath delivered to his Church and appointed us his servants to cut his word aright and thereby to feed your soules It must be therefore our care that the words we speake be as the words of God and you brethren should be likewise skilful in the scriptures to discerne the spirits of them that preach unto you but the doctrine we preach being rightly delivered you are no otherwise to receive than if the Lord himself by his Prophets Apostles did speake unto you And this being the substance of that which I thought to nete briefely in this first point namely that both we which teach are to learne that what we teach wee must deliver unto you as the word of God and you that heare are to â—eceive and heare it as it is indeed not the word of man but of God I come to the doctrine comprehended in the 2 point with the matter of the exhortation delivered first to the Jewes by the Prophet 2ly by consequence to us all Go up saith the Prophet to the mountaine bring timber and build this house where first for the better understanding of these words that is to be observed that this house of God in Jerusalem was built on a mountaine even on the mountaine or hill of Moriah as it is apparent out of 2 Chron. 3. 1. which place being chose by the Lord himselfe for the seat of his sanctuary the Jewes returning out of captivity came by direction of Zorobbabel and Jehoshua to set the Temple on her former seat that is to say upon her old foundation as t' is declared in the Booke of Ezra chap. 2. and as they came to set it on the old foundation so they began in the 3 Chap. though hindred by divers devises of the adversaries all the dayes of Cyrus and unto the second yeare of Darius the Prophet therefore now in the second yeare of Darius stirreth them up to go forward with the worke begun and to build up the whole worke upon the foundation exhorting them to goe up to the mountaine and bring timber and build the house but because the work was paineful and laborious and the people of the Jewes as all of us are by nature had rather to play for nothing than worke for nothing therefore the Lord by the Prophet stirreth them ã€ˆâ—Šã€‰ hereunto by adjoyning his promises 1 Of his grace and favour 2. with his gracious blessings 1 I wil take delight in it 2 I will be glorified Touching the former it may seeme strange that God promiseth to take delight in the Temple for if he taketh no pleasure in the strength of a horse neither delight in any mans leggs how much lesse likely is it that he should take delight in an heape of stones and timber But we must consider the temple not nakedly in it selfe but in such sort as respecteth the use and signification of it First the signification in that it betokened Christ Jesus of whom it was a figure and shadow Secondly the use and end whereunto it was directed namely to serve God For the signification you know that the Apostle

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