Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	call_v	day_n	sabbath_n	2,551	5	9.9293	5	true

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

thought a point next the worst nay more then so if a house were on fire they thought on this day they might not fetch water to quench the fire if a vessell did run out they thought on this day they might not stop it and as in Prester Iohns Countrey they which receiue the Sacrament may not so much as spitte till the Sun set so the Iewes thought that on this day no body might in publicke scratch where it itched o Lu. 14. 5. If an Oxe or an Asse did fall into any pitte it was lawfull to plucke him out on the Sabbath day then what an asse was that Iewe that would not be pluckt out of a stinking pit which he fell into vpon the Sabbath day But the Iewes went not so farr on the right hand in ouer-keeping it but we some of vs in our practise goe as far on the left hand in vnder-keeping it we doe not so cast to dispatch that we haue to doe in the sixe dayes but we reserue vntill the seuenth matters which we thinke to be of smaller importance the Farmer will not now yoake his Oxen or set his Plough forward but he will saddle his Horse and speede himselfe to busines abroad the craftes-man will not be seene to keepe his shop-windowes open but he can follow his occupation closely within doores as though God did not see him but aboue all other the superstitious Sea-faring man deserues most blame who occupying his busines in great waters and saying the better day the better lucke will neuer set to sea but on a Sunday and so runnes with full sayle into the breach of this Commandement Againe as we must rest from workes of our vocation so from workes which are an auocation from God and this is that which the Apostle saith he that is entred into his rest p Heb. 4. 10 hath also ceased from his owne workes as God did from his figures of this resting from sinne was the land of Canaan called a rest because Israell ceased from the bondage of Egypt from trauaile in the Wildernes from feare of enemies that rose vp against them againe the resting the seuenth weeke the seuenth moneth the seuenth yeare the seuen times seuenth yeare which was the yeare of Iubilye and this seuenth day should be as salt to draw out our inward corruption to fâ—et and consume and eate out the concupiscence of the whole man the Iewes might not carry a burden thorough the gates of the Citie on the Sabbath day q Ier. 17. 27. Sinne is a burden and lyeth vpon the heart it must not on this day enter into the soule thorough the gates of the senses the flesh is troublesome our passions are vnquiet naturally al that is within vs al that is without vs rebelleth against the spirit on this day haue a care that they may be cut off which trouble you Qui quiescit quiescat for so it is in the old translation Englished in the Geneua thus r Eze. 3. 27 he that leaueth off let him leaue so let him that resteth from the labour of the body rest from the sinne of the soule but our Tauernes in townes Alehouses in countrey the Kings high waies abroad our owne streetes at home doe too truely witnes that the diuell hath more seruice on the seuenth day then all the sixe dayes besides whereas the Prophet Esay would haue vs on this day to haue an eye to our thoughts words and deeds when he faith Å¿ Esa 58. â—3 not doing thine owne waies nor seeking thine owne will nor speaking a vaine word and this is to celebrate a feast vnto the Lord when neither the soule is vexed inwardly with the slauish workes of sinne nor outwardly with the seruile workes of the world not that wee should haue a care to refraine sinne this day and being careles let goe the bridle to iniquitie all the weeke after for what were it to rest from sinne the seuenth day and afterward to run ryot then to rest our selues and our horse a while that afterwards we might ride out of the way with fuller course but an especiall regard is to be had to this time which if we ryot out we may assure our selues that God will sue vs vpon an action of wast then must one day teach another this day the weeke day that so we may serue God in righteousnes and holynes all the dayes of our life As vpon this day we must rest from workes of our calling and from workes of sinne so we must set our selues to another taske keepe it holy dedicate it wholy to the seruice of God to rest from our labours onely is to keepe it idlely and all this while the Asse at the cribbe keepes as good a Sabbath as wee to rest from sinne onely is to keepe it by halues and therefore we must goe one step further consecrate it as glorious vnto the Lord t Esa 58. 13 call the Sabbath a delight and delight in the Lord Not but that we should study to acquit our duties to God on other dayes and by obseruing his word get him honour but whereas u Num. 28. 9. vnder the law a single sacrifice was appointed for other dayes two lambes were commanded to be offered on the Sabbath to shew that on that day men should double their deuotion vnder the Gospell our Sauiour Christ wrought more miracles on the Sabbath and feast dayes then vpon any other dayes besides what religious exercises are to be performed this day we may learne out of seuerall places in Scipture especially out of two Psalmes the 92. Psalme for of all the Psalmes that is the only Psalme which beares the title a Psalme or song for the Sabbath day as being vsed euery Sabbath by the Leuites when the congregation was assembled together and the 95. Psalme which in the liturgy of our Church wee reade euery Sabbath day before the seuerall Psalmes which in thirty dayes are appointed to be said or soung in the congregation First therefore earely in the morning we must prepare and make our selues fit to receiue the word Gods word is a lanterne vnto our feete and a light vnto our pathes but it cannot shine vnto vs if sinne as a curtaine be drawne ouer our hearts it is seede good seede but cannot prosper if it be sowne among thornes it is water to wash vs and therefore we must slip off our sinnes as we slip off our cloathes when wee goe into the Bath and this is that which Saint Iames saith x lay apart all filthines and superfluity of maliciousnes and recieue with meckenes the word that is graffed in you Secondly hauing prepared our selues wee must repaire to the Church and come before his presence the prodigall child saith y Luc. 15. 17. In my fathers house is bread enough this is our fathers house in which it pleaseth him to dwell here is the spirituall Manna to refresh the soule here is the poole Bethesda in z Ioh.

shalt see wee set not so much by the life of the liuing as bones of the dead What an euill sonne then was this Euilmerodach who himselfe would worke that cruelty the like whereof the Barbarians to dye for it would not suffer their enemies so much as to attempt But I proceed The second point of honour required in children is to obey their parents precepts and to suffer themselues to be led and guided by them in matters of marriage men are commonly carried by affections their choise is not so much led by vertue and religion as by gaine or pleasure their flesh sleepeth not while their wines are chufing as Adam slept while his wife was â— Gen. 2. 21 making this makes them like those whom they soone mislike againe and to take wiues as men doe flowers which they cast away when they are once withered but Isaac in matching himselfe is well content to be at his fathers disposition for otherwise f Gen. 24. 3. Abraham had reckoned without his host wheÌ„ he sent his seruant to take a wife vnto his sonne Isaac and the seruant would haue cast a doubt of Isaac as well as of Rebecca but he sayd onely what if the woman will not come with me he makes no question of Isaac for he saw before g Geu 22. 6. how obediently he went with his father to the Altar though he saw no burnt offring he perceiued that he shewed no semblance of dislike though hee saw no reason of the thing commanded Mordecai was not father but in stead of a father to Easter yet being made Queene a Est 2. 20. she was obedient to him that had brought her vp This serueth to reproue First those children which shaking off their fathers yoake slatly deny their obedience Secondly those which promise fayre but are slacke in performing patternes of both these we haue in the Gospell by Saint Mathew for of the two sonnes which the father bids goe worke in his Vineyard b Mat. 21 28. the elder sayd I will not yee afterward he repeuted himselfe and went the younger sayd I will sir yet he went not in the one is a deed without shew in the other a shew without deede worse are they in whom is neither deede nor shew of obedience such were those graceles waggestringes in Terence Clitipho and Clinia of which the first when his father Chremes giues him good counsell to wit that he should not giue himselfe to Wine and women that he should resist the beginning of euill for that by continuance it gathereth more strength and more and will hatch if her eggs in time be not broken O saith he Quam iniqui sunt patres in omnes adolescentes iudices qui aequum esse censent nos iam a pueris ilico nasâ—i senâ—s c. is not this a prety matter that our fathers would haue vs in our dotage before we are past our nonage shall not we take our swinge as well as they did when they were of our yeares the crafty old fox telles me now that I should make vse of other mens harmes ne ille haud sâ—it quam mihi nunâ— surdo narrat fabulam I wis little wots he what a deafe eare I lend to all his talke let him say what he will I will doe as I list here is true patterne of a child past grace to whom truth is vntoothsome because it treadeth downe his owne likeing to him I send other children to schoole but as that cunning Musition who set his schollers to an ignorant and homely minstrell but before hee sent them out he bad them take this lesson with them see you shunne your masters doings the matter of his songs the manner of his playing his lessons his fingring is naught so when you see graceles Clitipho pensiled out vnto you see you follow not his floting iumpe not in his steps he treades too much outward and will not be vnderlayde yet make this vse of such carrions gather hony out of their weedes by their enormities learne to correct your owne otherwise goe ye not after them fashion not your selues like vnto them be not as c 1. Sam 2. 25. Hophni and Phinehas the sonnes of Eli for they obeyed not the voice of their father therefore d 1. 5. 4. 11. the Lord slew them harken rather what Saint Paul saith e Eph. 6. 1. Children obey your parents but hee addeth in the Lord obey your parents in the Lord for parents loose their right to be obeyed when they command against God f Luc. 2. 51 ver 29. Our Sauiour Christ went downe with his parents to Nazareth and was subiect to them but yet preferreth his dutie to God before any dutie to them and therefore he saith g Heb. 12. 9 knew yee not that I must goe about my fathers busines Wee haue fathers of our bodyes and of them we haue esse naturae our being in Nature we haue a father of our spirit and of him wee haue esse gratiae of the one our being of the other our well being both these we call father we obey both so long as they both inioyne the same duties but when they command contraries and he whose sonne thou art by nature will haue superioritie ouer thy faith and lye in thy way as thou art going to God in this case a Mat. 23. 9 call no man your father vpon the earth for their is but one your father which is in heauen now goe from thy father as b Gen. 12. 1 Abraham from his fathers house now c Luc. 14. 26 hate thy father as charitie it selfe doth exhort now let thy holy carelesnes make thy father thy footestep The third thing wherein this honour of children consisteth is in supplying their parents wants if they be in case able to relieue them to raise their fathers out of the dust when they are impouerished and fallen in decay and cannot see the riuers nor the floudes and streames of hony and butter this doth very nature teach for we see that all boughes doe incline and bend themselues toward the roote from which they tooke their originall and more then so in sommer time receiuing from the roote leaues and flowers and fruite doe in winter time let them fall againe to the fatting and nourishing of the roote The Storkes and Pliny writeth the same of the birds Meropes doe feed their dammes when they are old because their dammes did feed them when they were young if Nature worketh thus in creatures which haue life without sense and sense without reason shall not Nature and grace doe the like in children which besides life and sense haue a reasonable soule The good nature of Ioseph shall be remembred to his great commendation d Gen â—6 29. 31. who after that for honours sake he had gone to meete his father comming into Egyt had his next care that hee might dwell in the land of Goshen the fatt of the

therefore let wealth and worth goe together let goods and goodnes kisse each other The last sort which would haue their share in this honour and whose plea seemeth best for it are they which discend of more noble bloud then other and can fetch their pedigree furthest off but euen these must know that they are not to stand on the greatnes and antiquitie of their race if they lacke vertue whereof greatnes tooke her beginning Beatus Ludonicus being asked what honourable surname should be giuen vnto him demanded againe from whence it was that he had greatest nobility and when some sayd of his Predecessors others of his birth place I doe not remember saith he that euer I had greater honour then when I became a Christian and this was at Pissiacum and therefore will I be called Ludouicus de Pissiaco and so he was he thought no birth to a new birth in Christ no parentage to that of hauing God to his father Doe we reckon of the wine that runneth on the lees because it was drawne out of the same peece the neate wine was doe we reckon of muddy water though it came from a cleere spring shall we with the Israelites bow to a molten calfe because it was made of golden earings It was the saying of old English Chaucer to doe the gentle deedes that makes the gentleman gentry without vertue is bloud indeede but bloud without sewet bloud without sinewes bloud is but the body of gentility excellency of vertue is the soule that without this is a body without a soule and without honour falles downe in the dust and therefore when Hermodius a noble man borne imbraided the valiant Captaine Iphicrates for that he was but a shoomakers sonne my bloud sayd Iphicrates taketh beginning at me and thy bloud at thee now taketh her farewell be the birth neuer so base yet honesty and vertue is free from disgrace be the birth neuer so great yet dishonesty and vice is subiect to dishonour To conclude therefore if thou be noble by thy birth proue not ignoble either by bad vices of thine owne or lewde deuises of other take thy great birth to be an obligation of great vertue suite thy behauiour vnto it and inoble thy parentage with pietie and since true honour must come of thy selfe and not of other worke out thine owne glory and stand not on what thou wouldest borrow of thy predecessors If thou reach not the goodnes of those which gaue the outward glory know it is thy pride to be transported with a vaine name if thou doest not as much honour thy house with the glory of thy vertues as thy house hath honoured thee with the title of thy degree know thou art but as a woâ—dâ—n knife put into an empty sheath to help fill vp the place when that if good mettle is lost and can no more be found if thou doâ—st not learne Patrizare and let thy faâ—hers vertue meete with thy bloud know thou art but as a painted fire which may become the wall but giues no light to the beholder nay know further that the greater the honour of thy father was the greater is thy blemish and reproach if thou come short of thy fathers vertue for now art thou guilty of neglecting so good a President They that are noble will haue their retayners seeke the worship of their estates in the seruice of them then let themselues seeke the honour of their estates in the seruice of God and be as carefull to get true honour by seruing him as their followers to receiue ciuill worship by seruing them That thy dayes may be long g Gen. 32. 26. Iacob would not let the Angell goe before he blessed him nor the Lord part with this commandement before it leaues a blessing behinde vpon them which doe obserue it so that the entrance into this second table a Ex 12. 7. like the doore posts of the Israelites hath a blessing vpon it b Eph. 6. 2. Saint Paul calleth this the first Command-ment with promise not but that the second Commandement hath a generall promise of mercy for the generall seruice of God but this is the first that hath a particular promise made vnto them which performe the particular duties which it requireth and secondly the first not that a second followeth with any expresse promise for first hath not alwaies relation to a second thing c Rom â— 8. as we may see in the Epistle to the Romaines and theâ—efore Heluidius argument is false to proue the virgine Marâ— had a second sonne because the Holy Ghost saith d Mat. 1. 25 she brought forth her first begotten sonne and called his name Iesus and a Commandement with promise not that God doth binde himselfe that they which honour their parents shall alwaies liue long for Gods promises of temporall blessings are Hypotheticae anâ— goe with condition sometime expressed sometime suppressed which condition is as an oare in a boate or sterne of a ship and turnes the promise another way The first thing therefore which here I obserue is that long life is to be reckoned among the blessings of God It was a blessing of God vpon Israel that being in the wildernes 40. yeares e Deu. 29. 5 their garments did not weare f Ios 9. 5. as the garments of the Gibeonites so if in many yeares some mens strength weares not their senses doe not decay their bodys which are as the garments of their soules hold out longer then other mens as though with the Eagle they did renew their youth and God did adde certaine yeares vnto their dayes g Esa 37. 5. as he did vnto Ezechias this is a great blessing of God Men are full of holes and take water at a thousand breaches some goe away by siâ—kenes some by violence some by famine some by fulnes sometime death a Mat. 2. 16 is in the cradle b 2. Kin. 4. 40. sometime in the pot sometime in the cup therefore Iob doth not say the graue but the graues were prepared for him to shew that he was besiedged with many deaths that he had but one life among a number of deaths which were ready for him now if death which seeketh for vs euery houre in euery place be long before it finde vs if hauing an habeas corpus he will not serue his processe till our yeares be as many ages and we are satisfied with long life if when our life hangeth in the ballance and there is but a step betweene vs and death if we be continually as one trauelling with childe if we walke thorough the valley of the shadow of death and our soule be alwaies in our hand yet we multiply our dayes as the sand and euen like Salamanders liue long in the fire this is a blessing of God Some enter no sooner into life but they are at the brinke of death receiuing at once their wel-come and their farewell their lampe it wasted assoone as

Selected quad for the lemma: duty_n

Text snippets containing the quad