Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	day_n	lord_n	week_n	9,333	5	9.8928	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09268	The period of the Persian monarchie VVherein sundry places of Ezra, Nehemiah and Daniel are cleered: extracted, contracted, and englished, much of it out of Doctor Raynolds, by the late learned and godly man William Pemble, of Magdalen Hall in Oxford. Published and enlarged since his death by his friend, Richard Capel.	Pemble, William, 1592?-1623.; Capel, Richard, 1586-1656.; Rainolds, John, 1549-1607.	1631 (1631)	STC 19582; ESTC S114347	63,361	88

imperfect round and grosse for corrupt These 70. yeares begin at the time of the first Captivitie in the reigne of Ioakim Now from this time till the eleventh yeare of Zedekiah when hee was captived the Temple and Citie burnt the Land cannot be said to keepe Sabbaths because the Inhabitants were not yet carried away and therefore it was but a part of these 70. years that she rested Not precisely For reckon from their first inhabiting of those Cities and we find it but 260. yeares or thereabouts unlesse we adde the 40 yeares from comming up out of Egypt But it ought to be understood synecdochicÃ¨ and figuratÃ¨ Often mention is made of three years and a halfe of 42 moneths which make so many yeares of 1260. dayes which also make so many years In all which we must needs understand a certaine number to be put for an uncertaine that is for the whole time that runnes on from the passion of Christ till the end of the World Let us consider the drift and scope of the Angels speech Daniel he understands by bookes that the 70. yeares of Captivitie were now even at an end Hereupon hee prayeth that God would bee mercifull to the people and holy Citie An Angel is sent to him and talkes unto him not of the 70. yeares of Captivitie to be ended under Cyrus but of seventy times seven yeares of most glorious deliverance from the slavery of Hell and the Divell to be purchased by Christ. As if the Angel had thus said Thou Daniel thinkest of 70. yeares at the end whereof thy people is to have a deliverance from carnall servitude under Babylon and a restauration of an earthly Ierusalem but I give thee to understand of a farre more glorious liberty and freedom from Sathans slaverie to be purchased by Christ for thy people after 70. times 7. yeares Doe not thou thinke of 70. years which are now even gone and past but of 70 times 7 yeares which when they are come to end thy people and city for whom thou prayest shal obtain this great blessing Wherefore this is spoken in allusion to the 70 yeares of Captivitie to shew that Gods mercy should exceed his judgements seventie times which from that should endure seventy times seven yeare till the comming of Christ and afterwards for ever It is therfore a propheticall prediction and not an hystoricall relation and the circumscription of time is used only for memory sake that after these many yeares they should be sure to obtain such a deliverance as than which they could desire nothing more Not precisely For from the time that God spake unto Abraham whence the yeares must necessarily beginne unto the comming of the children of Israel out of Egypt are 430. yeares as Moses witnesses Exo. 12. If we say that they begin at the fift yeare of Isaac yet from the time that God spake unto that are about twenty yeares From that to the departure of the Israelites whole 400. Wherefore from the time that God spake this till the departure from Egypt are foure hundred synecdochicÃ¨ above foure hundred precisely What! precisely fourteene in all No. From David to the Captivity of Babylon were twenty seven as M r Broughton confesseth In the other two were indeed fourteene Full and whole By no means For Christ was buried on the Evening of the sixt day the same day he dyed The seventh day he rested in the grave upon the eight day early he rose againe So that he was but two whole dayes in the grave and scarce that neither Now the Day and the Night make one Day Gen. 1. And therfore because Christ rested in the Sepulchre part of three dayes he is sayd by a synecdoche to bee three dayes and three nights in the heart of the Earth If the Angel had sayd The seventy yeares of your Captivity in Babylon But after 80. times seventy yeares Christ shal be slaine and so you shall obtaine a more glorious freedome Then had the Angel spoken precisely for from that time to the death of Christ was precisely five hundred sixty yeares But so the force efficacy of the Type had bin obscured To which the Angel would allude by the name of seventy times seven yeares Antiochus his persecution continued three yeares and a halfe precisely Dan. 7. Now Antiochus was a Type of Satan And therefore the Time times and halfe a Time forty two moneths 1260. dayes all making up the same number of yeares are uttered by S. Iohn Apoc. 11.12 13. in allusion to Antiochus persecution For by this he comforteth the Woman that is the Church persecuted by the Dragon Satan That this persecution should last but a little while even as that of Antiochus not properly but figuratively for Satan persecuteth the Church unto the end of the world That the seventy weekes are not to bee understood precisely but by a synecdoche is thus proved Seventy weekes are determined upon thy People saith Gabriel Dan. 9. ver 24. That these are whole and full so many is proved by their partition For there are seven weekes from the going forth of the Commandement ver 25. and sixty three weekes when the street and wall shall be builded and againe after threescore and two weekes Christ shall be slaine But not presently after those sixty nine weekes but in the middle of the last weeke ver 27. Where it is sayd And he shall confirme the Covenant with money for one weeke and in the Middle of the weeke he shall cause the sacrifice and oblation to cease Then thus the Reason stands If Christ dyed in the middest of the last weeke then from the first yeare of Cyrus to the death of Christ are not precisely 490. yeareâ— but 486. and a halfe The reason of the consequence is plaine For if Christ dyed in the middest of the last weeke i.e. the seventieth week then to the death of Christ from Cyrus the first are but sixty nine weeks and a halfe Now sixty nine weekes cum dimidio make but foure hundred eighty six yeares cum dimidio whereas seventy whole weekes make foure hundred ninety yeares But Christ dyed in the middest of the last weeke This is manifest For Christ then dyed when sacrifice and oblation ceased This is proved by the ninth and tenth to the Hebrewes But sacrifice and oblation ceased in the middest of the last weeke This Daniel expressely saith Cap. 9. ver 27. Therefore from the first yeare of Cyrus to the death of Christ are not foure hundred ninety yeares precisely And by consequent the seventy weekes are to be understood figuratÃ¨ and synecdochicÃ¨ not praecisÃ¨ and tropriÃ¨ Christ was baptized about three yeares and a halfe before he dyed and then saith Funccius was sacrifice oblation abolished out of the place Mat. 3. ult This is my beloved son in whom I am well pleased And therefore God was pleased afterward with no other sacrifice but the immaculate Lambe Christ. But

Vrim and Thummim was not to decide matters of doctrine but events and facts and successes in warre and peace as we see in David often vid. Numb 27.18 1. Sam. 23.5.9 30.7.8 And this was in x Ioseph Antiq. lib. 3. cap. 9. extraordinary cases In things ordinary the Prince was to have the Law before hisface Deut. 17. Ios. 1. but in extraordinary Accidents he was to seeke answer from God by the Vrim and the Thuâ—mim of the Priest 3 The Church was in as good case for certainty in things of salvation under the second Temple when the Vrim and Thummim was not as under the first Temple when it was That of Rabbi Talmud in Ion. cap. 1. fol. 21. that not only Vrim and Thummim Henry Ainsworth in Exod. 28.30 seemes to like too well this Rabbinicall Blasphemy as hee doth in his annot dote on the Rabbins too often but the holy Ghost was wanting in the second Temple is blasphemous For had not Christ and his Apostles the holy Ghost and did not they live under the second Temple Nay Is not more and more full revelation promised in the second Temple than in the first Hag. 1.8 Cap. 2.4.10 4 Besides after Vrim and Thummim was gone they had some Prophets as Haggai Zechariah and Malachy I confesse that Prophets by office and commission ended in Malachy Yet y Drus. 2. Pet. 1.21 there be that hold that after him there were now then some Prophets only by the Spirit I know there was a great sileÌ„ce of Prophets after Malachy to prepare the people for to expect the coming of that great Prophet For though it were vox populi and a tradition among the Priests z Iohn 1.20.21 7.40.41 and Levites that the great Prophet was one distinct from the Christ the Messias yet I doubt not but the Church did understand Moses the great Prophet prophecyed of to be no other than the expected Messias And therefore the dampe that was of Prophets after Malachy turned to the good of the godly It taught them that Christ Iesus was now at hand And upon his comming we finde that the Lord stirred up two Prophets in a line a Maldonat in Ioh. 1.21 Zacharie the father and Iohn the Baptist his sonne to point out him Prophets by grace rather than by office And so I may say that the want of Vrim and Thummim did teach the Church that they were shortly now to expect the true Vrim and Thummim Christ Iesus the high Priest of their profession And besides it should have taught them to cleave the more to the written Oracles of God This Ieremy seemes to mee to shew in the losse of the Arke viz. That that losse should be no losse The people of God should not care to looke after the Arke any more but set their hearts on the true Arke Christ Iesus the Arke of Arkes This then the Church got by it That by the want of Vrim they learned that the Ceremonies were in going and the Messias in comming that salvation was not to be placed in the ordinances of Moses since Vrim and Thummim it selfe was utterly gone Lastly wee see that the Church did stand and was the pillar of truth without Vrim and Thummim The b Bellarm. de Rom. Pontif. lib. 3. cap. 4 Â§. quartÃ probatur Argument is loose that is made to prove the infallibility of the great Bishop of Rome from the Vrim and Thummim of the high Priest For beside that the Argument may follow from the c Heb. 4.14 8.1 Leviticall high Priest to Christ our high Priest of whom that high Priest was a Type and not of the Pope yet we see that the Church stood to the word when there was no Vrim Thummim from the taking of Ierusalem to the comming of Christ Iesus for in that interim the high Priest had no Vrim and Thummim And for that slender voyce called Bath-col mentioned by Tremelius in Act. 12.22 which Henry d on Exod. 28.30 Ainsworth would have to make some supply for the defect of Vrim it hath no ground and is to be turned backe to the foolish Rabbins from whom it came And therefore the Law and the Prophets was the standard and not the Vrim and Thummim I doubt not but the people had by some meanes perfect notice of the Revelation made to the Priest and they were absolutely to stand to the Oracles given by Vrim and Thummim from the mouth of God Yet me thinkes 't is hard to prove that the Priest did use it for matters of Religion and doctrine and not onely for matters of fact and event Next that the Priest had answere when he would though he himselfe were never so wicked or lastly That the sinnes of the people did not hinder the giving of the Oracle sometime 'T is enough that for some 550. yeares the high Priest was destitute of Vrim and Thummim and yet I hope the Lord did not leave his people without a sure and certaine rule of faith and direction of life which is the holy Word of God And Malachy doth tell us that though the Priests lips by that place and office should haue preserved knowledge yet often they did not And though while Vrim lasted it never gave any false or fallacious answers yet many times what for the sinnes of the Priest and what for the sinnes of the people the Lord refused to give any answer at all and the answers that were given were rather in matters of e Numb 17.21 1. Sam. 23.11 12. 30.7 8. fact than of doctrine and of faith The argument is too weake that the Cardinall doth draw from the Iewish Church to prove that the Pope hath the deciding Spirit and Voyce in matters of Faith sith from the destruction of Ierusalem to Messiah the Prince a space of some 550. yeares there was no Oracle by Vrim and Thummim no f Psal. 74.9 Wee see not our signes there is no more any Prophet succession of Prophets nor but a few Prophets at all from Malachy till Zachary the father and Iohn Baptist the sonne No miracles except the Poole of Bethesda graunted to the Iewes to strengthen them in the true worship of God under the persecution of Antiochus till the dayes of Zachary and Iohn Baptist and the Lord Iesus And yet the providence of God did not leave the Church for all that time without sufficient and ample meanes of their salvation In a word the losse of Vrim and Thummim the Arke and other Ceremonials taught them to looke off from the shadowes and to looke for the Truth the Lord Iesus CHAP. VI. CYrus after the Edict made in behalfe of the Iewes was called abroad to the warres He left his sonne Cambyses the power of a King at home and Cambyses hindred the execution of his fathers Proclamation 1 Not Darius Medus as Ben-Gorion saith for he was predecessor to Cyrus Now it is plaine by this Text that

mention is made of the solemnizing of this Feast of Boothes in this place to shew that there was a great reformation of a disuse which crept in anon upon Iosuah's dayes and had continued in the Church in very godly times now 1000. yeares Wee see that a neglect in Divine worship may continue long in the Church in the times of the best men 2 Though it have lasted ever so long yet it is our dutie to doe what we can to set it right againe at the last This Feast was celebrated in Boothes made of the boughes of greene trees in remembrance of Gods favours to them in the wildernesse at which time they had their dwelling in Boothes The chiefe sort of Trees are named and for Palmes 't is observed that they carried them in their hands It being an old wont that branches of Palmes were carried as signes of victory and great joy Hereby saith Henry Aâ—sworth on Levit. 23.40 wee may see the reason why at Christs comming to Ierusalâ—m though at another time of the yeare the people and children strawed the way with branches of trees and tooke branches of Palme-trees and went forth to meet him and cryed Hosanna Mat. 21.8.9 Ioâ— 12.13 For all the Legall Feasts saith he had their accomplishment in him and to him the honour and solemnity of every Feast did by right appertaine So he But what if these did it onely to testifie their joy and exultation it being a custome in all nations to shew their joy with boughes And they being to entertaine Christ a King did it with garments and boughes such things as came next to hand Besides the boughes in the Feast of the Iewes were more for their remembrance of dwelling in Boothes in the wildernesse than for joy Againe this was not at the Feast of Tabernacles and Boothes that Christ came to Ierusalem and were it not better to say That these Iewes old and young did what they did by some instinct from heaven than onely to imitate a custome of a Feast performed at another time of the yeare that all might understand that which David had prophecyed of the Messias to come was now fulfilled in Christ For certaine neither humane counsaile nor imitation of a custome but onely a divine inspirement could make infants to doe as here in Matthew we read that they did CHAP. XIIII COmpare the eleventh Chapter with 1. Chron. 9.2 and you shall find that the number is greater in the Chronicles than here The answer is that here onely those are reckoned who inhabited Ierusalem by lot But in the Chronicles wee have those also recorded who went willingly and of their owne accord therefore the summe is greater CHAP. XV. BY sonne is here meant the Nephew of Iojada the brother of Iaddua the high Priest his name was Manasses an Apostata he did marry the daughter of Sanballat the Horonite i. e. a Moabite of Horonajim And because he could not continue in the Priesthood by reason he had a strange wife hee was minded to turne away his wife that he might not be turned out of his Office Now to keepe him to his wife Sanballat undertooke to build a Temple every way as stately and as goodly as that at Ierusalem and that it might have the more honour on Mount Gerazim hard by the City Sichem and that Manasses should be chiefe Priest of the Temple Which Sanballat having first got leave of Alexander did performe and from this beginning came that famous schisme as touching the place where sacrifices were to be offered betwixt the Samaritanes and the Iewes Before God had pointed out a place they did worship on high places where they pleased but when once the Lord had chosen Mount Moriah and set his Name there it was unlawfull to sacrifice any where but there And though before Abraham and Iacob and others did please God with the high places yet afterwards the Kings of Israel are shent for that they did not demolish the high places Yet stil for other kinds of Worship which were not tyed to one place as sacrifices were the Iewes and Christ himselfe the policy of the Iewes being not buried did use many times to goe up to a mountaine an high place to pray But sacrifices they were only at Ierusalem and whereas the Samaritanes did pretend the Fathers meaning by Fathers Iacob and perhaps Abraham too yet it was but a pretence For they came not of Iacob but of the race of the Assyrians neither was the Temple on Mount Gerazim ancienterthan the time of this Manasses And this Manasses marrying the daughter of Sanballat the Moabite a great man in place and power bred this schisme Iacob did set up an Altar neere Sichem but it was before God had confined his worship and sacrifices to one place As for a Temple there was none besides that at Ierusalem till Sanballat on this occasion did build one which Temple remaines in the East unto this day They use to brag most of antiquity that have least cause and have no better arguments for themselves than to follow their false and foolish Ancestors The last cleeres all the rest He produceth his good deeds as testimonies of his sincerity and of that willing mind that was in him to doe God service which will of his notwithstanding came from God not from himselfe He prayes the Lord not to charge his sinne upon him committed in other matters and in the good hee did hee begs of God that he would regard onely his sincerity and thinke upon him in mercy Hee brags not but prayes produceth the good which through the grace of God hee had done yet claimes nothing as due in justice but sues to God to remember him in mercy goodnesse No thought of merit where the suite is to be spared according to the greatnesse of Gods mercy CHAP. XVI An Appendix SAint Augustine by the later house understands the Church of the Christians whereof the later house was a Type but this needs not sith it holds true in the history and the letter For the later Temple built by Zerubbabel did come to greater glory than ever that had which was built by Solomon As for the opinion of Iosephus that Herod did demolish Zerubbabels and build another in the place of it it is exploded And the truth is That Herod did not build a new but beautifie the old In outward glory the former Temple did excell the last beyond comparison Besides the excessive deale of gold that was in the former there were five things in the Temple of Solomon which were not in that of Zerubbabel 1 The Cloud an Embleme of Gods presence 2 Fire which consumed the sacrifice 3 Vrim Thummim Though Iosephus say it lasted till 200. yeares before his time but he is out in this 4 The Arke 5 The succession of Prophets which went on under the former house without any great

understood full well but the spirituall sense I cannot beleeve that the Iewes in Captivity lost the use of their native Tongue and I thinke it not credible that the Iewes in the space of seventy years should so forget their native Tongue they being a people so scrupulous as they were to haue no more commerce with strangers than needs must And lastly Haggai Zachary and Malachy who lived and wrote after the Captivity did speake and write to the people in the pure Hebrew Language Which they would not have done but that the people understood the Language The Hebrewes were in Egypt 220. in Chaldea but 70. In Egypt they were held to greater bondage than in Babylon yet they brought with them the purity of the Language out of Egypt What kept it 220. yeares in Egypt and not 70. yeares in Babel CHAP. XII That is hee gave him a faithfull heart first and then finds his heart faithfull not by nature but by grace and makes a Covenant with him So Augustine Pravenit hominis voluntatem nec eam cujusquam invenit in corde sed facit God doth at first not find but make our wills and hearts good So Aquinas God is sayd to give grace to the worthy not that they are worthy before hee gives them grace but because he by grace maketh them worthy who onely can cleanse that which is uncleane Hee then doth abuse plaine places of Scripture who doth hold that the spirit teacheth not but stirs up motions to learne It doth both It followes not to inferre that if wee say the Spirit teacheth we must grant Anabaptisticall Revelations Did wee say that the Spirit did teach by rote without the booke that were to joyne with the Anabaptists but to hold that the Spirit teacheth by the word is to speake with the Scripture Ephes. 1.17 The Spirit is called the Spirit of Revelation in the knowledge of him 1. Cor. 2.13 Which things also wee speake not in the words which mans wisdome teacheth but which the holy Ghost teacheth That men pretend the Spirit is no Argument against the teaching of the Spirit for men doe as much pretend the Church and doe father their fancies on the Church As for inward teaching without the word wee leave that to the Anabaptists and to the Papist who doth affixe and appropriate an infallible teaching to the private spirit of the Pope Which spirit the Papist in the Pope and the Anabaptist in his Enthusiast make the Standard of all truth and superior to the word But to say that the Spirit teacheth in and by the word by enlightening us and casting a cleering light on the word also is that which here we reade in Nehemiah and hath gone for good and sound doctrine till of late it hath beene otherwise taught without ground CHAP. XIII TIrshasha is a Persian word and signifieth a man in high Office about the Prince and such an one was Nehemiah Other there were that did beare the like office as Nehem. 7.70 't is said The Tirshasha gave to the Treasure a thousand drams of gold But this Tirshasha is some other officer and not our Nehemiah Wee see the great goodnesse of God who did preferre to great place and favour some of his servants about Heathen Princes And it is a comfort that if God send us or ours into the Countries or Courts of Pagans yet hee can preferre us then and preserve us there Nehemiah is very great and holds his goodnesse And Daniel with the rest were in as high place of dignity and command as ever they could have beene had the Court and Common-wealth of Israel stood Doubt nothing as long as wee follow God God can keepe us to our consciences and our consciences to him in Babylon it selfe Let us teach our posterity to pray and beleeve and though they have not one penny in their purses yet faith and prayer will carrie them all the world over And if God in his providence make them great in a land of Persians in the houses or Courts of Pagans faith will keepe them good This Feast of Boothes was a Feast of 7. dayes and it had these uses 1 That all Generations might by it understand that when IsraÃ«l came out of Egypt the Lord made them to dwell in Booths 2 To remember their misery past 3 To look for redemption by the death of Christ. And therefore Zacharie makes the signification of this holy feast to be to shew us That the memorie of Christ redeeming us by his death is to be kept with all manner of spirituall joy 4 Of thankfulnesse for their fruits it being kept at this time But was this Feast disused since Iosua's time What for a matter of 1000. yeares such a Feast as this so expressely commanded by God so utterly omitted in the times of so many godly Princes and Priests I thinke not rather that it had not beene kept with such devotion and celebration from Iosuah till now which I thinke is the reason why mention is here made of the Feast of Booths For here we finde v. 18. That all the 7. dayes day after day the Booke of the Law of God was read and they had Congregations to that purpose each day and then they had a solemne Assembly on the 8. day according to the manner By which word we see that the manner had beene to have a solemne assembly on the 8. day But it seemes the manner had not beene to have Assemblies and reading from the first day to the last day no not from Iosua's time as it was now So that in Iosuah's time they did use to reade the Law in such order and manner as they did now In Levit. 23.35.36 there is required a holy Convocation onely the first day and the last 8. day Did they more now in this Feast than the very Law it selfe required If they did they must have warrant from the Spirit of God by some revelation made to Nehemiah Ezra or some other for it which appeares not or else who required this at their hands to doe more than God commanded And therefore I leave Iâ—nius and Deodate in this and doe rather thinke that in the Feast of Booths by the very Law reading of the Word was required all the dayes though that the first last were dayes of restraint more solemne Convocations and great holy-dayes in which they might doe no worke as they might in the interim dayes And so Iohn 3.7 the last is called the great day of the Feast I thinke there had beene an omission of such reading of the Law viz. day after day which was required by the institution in the Law had beene in use till Iosuah's time but was discontinued from his time till now and now was brought into use againe The manner had beene continued to reade on the 8. day the solemne day but now it was done every day of the Feast of Tabernacles And therefore

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