Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
day_n	name_n	sabbath_n	saturday_n	4,635	5	12.5519	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04112	A iudicious and painefull exposition vpon the ten Commandements wherein the text is opened, questions and doubts are resolued, errours confuted, and sundry instructions effectually applied. First deliuered in seuerall sermons, and now published to the glory of God, and for the further benefit of his church. By Peter Barker, preacher of Gods word, at Stowre Paine, in Dorsetshire.	Barker, Peter, preacher of Gods word.	1624 (1624)	STC 1425; ESTC S114093	290,635	463

the corde more then threefold that is not easily broken yet the Pope saith breake these bonds a sunder and cast away these cords from you compasse or imagine the death of your King leuy warre against him adhere to his enemies giue them aide or comfort within or without the Realme I will discharge you of your oath and fealty I will licence you to withdraw your oath of allegiance to take armes against him yea to lay violent hands vpon him occidite or excidite kill him or ill him deponite a thronâ— or exponite periculo depose him from his throne or expose him to danger thus an oath or any other thing to the contrary notwithstanding subiects shall haue law to lift vp their heeles against their head vnder whose feete they should lay downe their liues But I may say vnto the Pope in this case as Moses to the Rebels Å¿ NuÌ„ 16. 7. Korah Dathan and Abiram Yee take toâ— much vpon you yee sonnes of Leuy and as they in the Gospell but more iustly t Maâ—t 2. 2â— By what authority doest thou these things and who gaue thee this authority thou hast no commission to dispense with an oath no power to discharge a man of it thou blasphemest in saying thou wilt free him that breakes it u Mar. â— â—1 Who can forgiue sins but God onely though thou perdon God will punish though thou doest promise faire God will pay home and condemne him as guilty that taketh his name in vaine The fourth Commandement Exodus 20. 8. 9. 10. 11. Remember that thou keepe holy the Sabbath day Sixe daies thou shalt labour and doe all that thou hast to doe but the seauenth day is the Sabbath of the Lord thy God In it thou shalt doe no manner of worke thou and thy sonne and thy daughter thy man-seruant and thy maid-seruant thy â—attell and the stranger that is within thy gates For in six daies the Lord made heauen and earth the sea and all that in them is and rested the seauenth day Whererefore the Lord blessed the seauenth day and hallowed it IT is written of the Lacedemonians that by coÌ„mon exercise they could behaue theÌ„selues souldier like in the campe but knew not how to vse the time of peace so many haue stil to husband their busines to trade in their crafts and occupations on the working daies but are to seeke how to vse the Sabbath a time of rest therefore God in this coÌ„mandement would teach vs a lesson with which coÌ„mon vse is not acquainted Remember the Sabbath day to keepe it holy The words containe 1. A charge 2. Seuerall reasons to induce vs to put the charge in execution In the charge wee are to consider 1. The matter giuen in charge 2. The persons to whom the charge is giuen The matter giuen in charge is to hallow the Sabboth which consisteth 1. In resting from our owne workes 2. In labouring in the seruice of God The persons to whoÌ„ the charge is giuen are either Superiors and they more priuate as Parents Masters More publicke as Magistrates Or Inferiours whither they be home bred as children thy sonne or thy daughter seruants thy man-seruant thy maid-seruant or forenners the stranger that is within thy gates The reasons to induce vs to execute this charge are 1. Gods bounteous liberality in giuing six daies for dispatch of our owne busines 2. Iustice which should be in man in giuing euery one his due it is Gods day 3. Gods owne patterne he resteth the seuenth day 4. The benefits that ensue vpon obseruing it that is the blessing of God he blessed c. In it thou shalt doe no manner of worke there be opera fortunae â—ulpâ— naturae workes of our calling workes of sinne and workes of nature from the first we must abstain the seuenth day from the second euery day from the third not by coÌ„pulsion on any day a Deu. 5. 14 God would haue all our Cattell rest by name the Oxe and the Asse I say in this as Saint Paul in an other case doth God take care for Oxen had God respect properly to the cattel or doth he not speake it rather for vs to teach vs to rest on the seuenth day on which the cattel cannot be imployed in any labour without the seruice of man b 2. Sam. 7. 2. Dauids care was not to dwell in a house of Cedar trees whiles the Arke of God remained within the curtaines c Luc. 7. and Iairus is as much commended for building a Synagogue as others in their couetous humours are blamed for demolishing Churches leauing nothing but rude heapes of stone but though this be a worke of so great commendation yet in the law is a Caueat put in that such a good worke be not performed on the d Ex. 31. 13 Sabbath day or any thing then taken in hand that belongs to the Tabernacle e Mat. 26. 13. The good worke of Mary Magdalenâ— in powring a box of oyntment on the head of Christ shall be spoken of for a memoriall of her vnto the worlds end so on the other side the with-holding of her oyntment on the Sabbath day is set downe to her commendation that though she and the other f Mar. 16. 1 Mary Iames his mother had prepared sweete oyntments to annoint the dead body of Christ yet they came not to the Sepulcher till the Sabbath was past but rested that day according to the g Luc 23. 56. Commandement Here-upon Canâ—tus a King of this land not full 32. yeares before the conquest ordeyned that fayres Courts and worldly workes on that day should be forborne and in the 4. yeare of King Henry the 2. the common Councell of London decreed that nothing should be bought or sould within the liberties of that Citie and that no artificer or handy crafts-man should bring his wares or workes to any person to be worne or occupied on that day for by this meanes they thought the day to be profaned Two sorts of people are here to be blamed the first are they which ouer keepe it as the Iewes which are too nice and too strickt in obseruing this day and therefore if a man were sicke or diseased they thought that vpon this day meanes might not be h Ioh. 7. 23. â— vsed for his recouery for Christ chargeth them with this that they were angry with him for that hee had made a man whole on the Sabbath day yea the i Pharisees in reputation Act. 23. 8. greater then the Sadducees and sounder in beleefe the k Act. 26. 5 most exact sort and comming nearest to the law began to picke a quarrell with l Act. 22. â—1 Christ for that his Disciples being hungry did m Mat. 12. plucke the eares of corne on the Sabbath day they find no fault for plucking the eares for this the law permitted n Den. 23. 25. but to plucke them on the Sabbath day this they

called theeues not such theeues as are commissioners on Salisbury plaine which by mistaking a word take vp such purses as fall in the lapse for want of sufficient defence but Den theeues y Mat. 21. 13. my house shal be called the house of prayer but yee haue made it a Den of theeues you haue crept into my right made a false entry vpon my freehold as great a blot doth cleaue vnto your hands as if the wildernes had giuen you and your children foode Againe Tithes and offerings are appointed and dedicated to the seruice of God and therefore they which with z Dan. 5. 3. Balthazar carrowse in the bowles of the Temple and the Merchants which breaking into the Church take away that which is the Ministers maintenance let them sterue at the altar that serue at the altar are as bad as the theeues which Christ whipt out of the Temple and would crucifie Christ again for his coate God makes them no better then theeues when he saith a Mal. 8. 3. you haue robbed me or you haue spoiled me in Tithes Offerings so likewise the eternall God who made time who b Gen. 1. 3. brought light out of darknes who put difference betwixt day and night betwixt day and day consecrated the Sabbath to his seruice and therefore it is sacriledge to take it vp for our owne vse for what is sacrilâ—gium but sacrilâ—dium a profaning of that which is holy c Mat. 22. 21. giue therefore as vnto Caesar the things which are Câ—sars so vnto God the things which are Gods giue him the calues of thy lips the roote of thy heart the first fruit of thy age the tenth of thy substance the seuenth of thy time But for so much as six daies are common to all men and God hath his seuenth seuerall to himselfe as his owne inclosure it would be knowne that God might haue his due time which of the seuen is the day that he claimes as his owne speciall right and interest The Iewes according to Gods institution set apart the Satterday for the seruice of God and that which wee call Sunday was their d Luc. 24. 1 first day of the weeke this they did in remembrance of the creation celebrating that day to giue credit to the greatest worke that euer was before but as the benefit of Israels deliuerance from the captiuity of Babylon was so great that it abolished the remembrance of her deliuerance from Aegypt e Ier. 16. 14 It shall no more bee said The Lord liueth which brought vp the children of Israell out of the Land of Aegypt but the Lord liueth that brought vp the children of Israell from the Land of the North So the benefit of our deliuerance from the captiuity of Sathan and the rising of Christ from finishing the worke of our redemption was so great that in respect of this other benefits are forgotten this shineth as the Sunne among the lesser starres and therefore God did change the day and put it off from that day he did lay in the graue till the day when by rising againe he did ouercome death and opened vnto vs the gate of euerlasting life And to shew the alteration the Apostles gaue this day the name of f Re. 1. 10. the Lords day g Act. 20. 7. they themselues kept it and h 1 Cor. 16. 1. ordained that the Churches in their time should obserue it this is indeed a day of good tidings We doe not well if we hold our peace this is indeed the day which the Lord hath made we must reioyce and be glad in it this is indeed a day like that night in Exodus i Ex. 12. 42 to be kept holy vnto the Lord that day of the Lord which all of vs must keepe throughout our generations Great was the worke of creation and therefore wee must now mount vpward with the wings of nature greater was the worke of redemption and therefore we must now soare aloft with the wings of grace It cost more to redeeme vs then make vs for in our creation k Ps 148. 5. dixit factum est hee spake the word and it was done but in our redemption he spake and did and suffered many things hee created the world in six daies but in restoring man hee laboured more then thirty yeeres In creating vs he gaue vs our selues in redeeming vs he gaue himselfe for vs so that how much he is greater then we so much is this day greater then that and more worthily to be obserued in regard of redemption then that in remembrance of creation not now to bee altered any more because there can bee no greater worke then this of redemption nor can so well deserue an â—cce in the beginning or Selah in the end to be stamped vpon it For in six dayes c. and rested the seuenth Longum itâ—r per praecepta breue per exempla to teach by praecept is tedious but by example but a short cut All the people cut downe euery l Iud. 9. 49. man his bough when they saw Abimelech cut downe boughs of trees and bare them on his shoulder to set the holde of the Shechemites on fire Reason should rule and to shew that it should beare sway it lodgeth in the midst of the braine the highest part of the frame of man but when reason cannot perswade example will moâ—e all the reason that Origen did beate into Alexander Seuerus could not so soone perswade him that Christ was the Sonne of God as the example of Origen And the Christians keepe holy the Sabboth day here is the precept which should binde vs especially seeing there is a memorandum set vpon it but if this cannot inforce obedience yet yeeld to reason God gaue you six daies for your owne seruice iudge then whither you are not to blame if you grudge him the seuenth if this hedge will not hold you in â—ee further whether this be stronger it is his owne day giue him his due if you yet breake thorough take God himselfe for an example and let this yoake you that he finishing his worke in six daies his worke of creation not of preseruation rested the seuenth In that God prescribing a law is himselfe an vnprinted statute and maketh his owne doing a commentary vpon that he prescribeth my note is this that they which teach other must as well instruct them vita as verbo bee as well lamps shining as voices crying knowing that the m Act. 2. 3. holy Ghost discended not in the likenes of tongues alone or fyre alone but in the likenes of fiery tongues and then doe they make themselues n NuÌ„ â—0 1. two trumpets when they lift vp their voice as a trumpet their life as a trumpet The vse is this to trace God by this fragrant odour and sweete sent let the resting on the seuenth day descend from God vnto man as the oyntment runnes downe from the head

tender bud of their decaying stocke Againe they bring them vp in instruction this respecteth ciuility and good manners nurture helpes nature forward and though among Iacobs sonnes foure were borne of his maides â—et Iacob did so instruct his younger sonnes borne of the lawfull mothers that they gaue place to their elâ—er brethren g Gen. 43. 33. the eldest sat according to his age and the youngest according to his youth Thirdly they bring them vp in the information of the Lord this respecteth the feare of God they seeke as much to fashion their mindes to goodnesse as they are carefull for the comely behauiour of their bodies Better not borne then not brought vp better not brought vp then not taught better not taught then not taught the feare of the Lord and therefore the Apostle ioynes them together bring them vp in instruction and information of the Lord but say parents are backward in performing these duties yet children should be forward in giuing this honour and though there were no other reason yet this must be sufficient to driue them to it they are their parents by them they are brought into the world by their meanes they haue their being without them they had not been and if a Mar. 12. 2 the Lord of the vineyard sent to the husbandmen for the fruit thereof because he planted it b 1 Cor. 9. 7 for who planteth a vineyard and eateth not of the fruit then euen in this respect for the Philosopher said se plantare hominem should children pay to their parents that fruit which this Commandement as a Collect or goes to gather from them and this is that which Salomon saith c Pro. 23. 22. 25. obey thy father that hath begotten thee and dispise not thy mother when shee is old thy mother that beare thee This honour consisteth 1. in reuerencing their persons 2. obeying their precepts 3. in relieuing their wants For the first when d Heb. 12. 9 the Apostle speaketh of the fathers of our bodies he speaketh also of giuing reuerence Among the Lacedemonians the arrogancy and saucines of a child was the cause that one of the Ephories men of great place and authority among them published the law of testaments by which it was lawfull for euery man to appoint whom he would to be his heyre And among the Romaines when the father was dead the child was not admitted to pleade his fathers will by way of action but onely by way of request speaking very humbly and reuerently of his disceased father leauing the whole matter to the Iudges discretion this serued to bind children to haue their parents in greater reuerence and estimation This reuerence must shew it selfe in word and in gesture in word by speaking submissiuely and reuerently vnto our parents as the prodigall child doth vnto his father who hauing drawne much of his patrimony through his throate and spent the rest among harlots so that now he became fellow commoner with swine vseth all reuerence in his words 1. When hee attacheth himselfe and brings himselfe into his fathers presence e Luc. 15. 18. I will rise and goe to my father 2. When hee indites himselfe Father I haue sinned against heauen and against thee 3. When he iudgeth himselfe I am no more worthy to be called thy sonne such a reuerent submission is an Adamant to draw the heart of an hard-hearted father and f Gen. 32. 24. wrasleth with him according to the pollicy of Iacob it winneth by yeelding and the lower it stoopeth towards the ground the more aduantage doth it get to obtaine a blessing Salomon though he were a King yet speaketh to his mother with great reuerence for when shee is to make a petition to him he saith vnto her Aske on my mother for I will not say thee nay he that builded the Temple was himselfe a true temple of God built g 1 K. 2. 20 with a low roofe and therefore he disdained not his mother but giueth her so good words that shee that beare him might reioyce This reuerence is shewed in gesture by vncouering the head bending the knee and giuing place it is written of Thanu a Stoicke Philosopher that though for his deserts he was made Consull and chiefe Ruler of the City yet meeting his father at a banquet gaue him the highest roome saying naturaeleges in conuiuio debere obseruari sicut in praetorio ciuiles in place of iudgement let the order of the Ciuill law be obserued but at a place of merriment let the law of nature goe before it How reuerently did the foresaid Salomon carry himselfe in his gesture toward his mother when shee came to desire a Request of him a 1 K. 2. 19. the King rose to meete her and bowed himselfe vnto her and sate downe on his throne and he caused a seate to bee set for the Kings mother and shee sate at his right hand this hee did in token of reuerence and to giue good example to other neither let the child count this any disgrace for now it is true that Aristotle saith honor est in honorante non in honorato and the more we abase our selues before our parents the more we increase in honour both before God and men and the b Ps 128. 3 children which like olyue branches stand round about the table shine like the seuen starres which goe about the pole brighter then the rest c Cursed then be Canaan cursed be Ham and the wicked nation of the Canaanites that proceed of him for when his father ouercome with wine was vncouered for drunken poâ—ters keepe open gates in the midst of his tent hee had no reuerence as Shem and Iapheth but in token of derision and contempt tolde it his brethren let Adoniahes bad carriage against his father King Dauid be still remembred to his euerlasting shame for when his â—ather is growne old he gets a gard to set forth his estate and exalting himselfe saith d Kin. 1. 5 I will be King So did the sonne of King Henry thâ— second for when his father ioyned him with him as King and at his coronation renouncing the name of a King for that day did as Sewer serue at the table my father saith he is not dishonoured in attending on me for I am both a King and a Queenes sonne and so is not he Euilmerodach as the Hebrewes report went further then thus for he vsing his father Nabuâ—adnezzar very irreuerently after he was dead drew his body out of the graue burnt it to ashes parted the ashes put them in foure seuerall purses bound them to foure Aegles neckes and caused them to flye to the foure quarters of the world The Scites a barbarous people yet held the very Sepulchers of their fathers in great reuerence in so much that when Darius seeing them flye before him would know how far they would flye they answered to our fathers Sepulchers vnto which when thou shalt approach O King Darius thou

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