Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	day_n	lord_n	rest_v	6,331	5	10.2675	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01852	Sermons on St Peter. By Robert Gomersall Bachelar in Divinitie	Gomersall, Robert, 1602-1646?	1634 (1634)	STC 11994; ESTC S103324	78,780	162

seventh day after the Creation and the strict Observation of the day as that therein a man might not gather sticks and had made himselfe a brand of Hellfire if he had but made a fire these all agree to be alterable to be altered and at this day to bind none Now that which they say is unalterable in the Sabbath they affirme to be some certain time of Worship a Solemnity carefully religious and yet in this agreement they differ for some will have that time which is unalterable to be though not a certaine yet one day of the Seaven though not Monday or Tuesday yet at least they or one between them which God or his Church should determine whilst others thinke that time to be no more bound to the weeke than it is to the Saturday to any other time than it was to the Jewes Sabbath and so likewise as touching the observation they vary the former prescribing a rising before day quick arraying private prayer til the Minister be in the Church repearing and prayer after till he come thither againe then hearing a second Sermon and then a third if they may and so having other formes till midnight the other thinking that they have conscionably discharged their duty if without so many observances fit rather to tire the body than refresh the soule after their private Devotions they religiously frequent the publick Service of God which being ended they beleeve they may as well bestow moderate Recreation as temperate Diet on their body But I would aske of the former sort of these when they say that somewhat is unalterable in the Sabbath by whom they meane it is unalterable if they say by man it is no great matter which they say all men know that what by God is established must needs be unalterable by him to change anothers ordinance is the onely privilege of an higher power But if they say that it is by God unalterable I shall againe aske whether it be simply unalterable or upon the presupposed approbation of his will and pleasure Not the latter nothing in the Sabbath is so unalterable if there be they must shew it in the Scripture If they shall reply that he hath expressed his will in the fourth Commandement which being placed amongst the morall precepts must needs have something morall in it and seeing that is not the seventh Day therefore at least it must be a seventh which is morall I shall onely desire them to review the Commandement where we shall find that the Jewes are commanded to keep that day holy in which the Lord rested nay therefore to keep it holy because in it the Lord rested they are to hallow that Day which the Lord had hallowed now in what day did he rest What day did he hallow was it not the seventh day For in six dayes they are the words in the commandement the Lord made heaven and earth and rested the seventh day so that from hence they may prove the Jewes Sabbath but they will destroy the Lords Day The seventh day is established by this commandement but it is a weake Foundation for One in Seven Well then at length they are driven to this to affirme that there is some what in the Sabbath to wit the necessity of sanctifying one in seaven which is simply and absolutely unalterable But to omit that they but affirme and cannot prove this see what the consequence of this wouldbe if there were as much truth as there is the confidence in that Assertion If it be simply unalterable then it was simply necessary that at first it should be ordained then observe it it was then simply necessary that either upon Saturday or Sunday or some other one day in seven God should ordaine a Sabbath but he could not ordaine one in seven to be a Sabbath unlesse he had first ordained that there should be seven dayes so then it was simply necessary that there should be seven dayes and because the Sabbath was made for man therefore if there must of necessity be a Sabbath of necessity there must be a man for whom the Sabbath should be and since Time is only the measure of the creatures actions therefore if time be by necessity as it must be if the Sabbath is by the same necessity the Creature must be whose actions are to be measured by time And thus we have learned a new and goodly Divinity that whereas the ancient Fathers affirme that Deus nihil agit ad extrÃ necessariÃ² that God doth nothing necessarily but beget the Son and breathe the holy Ghost and that whatever he doth outwardly he doth freely that is he might either doe it or not doe it these mens opinions would cause him to make the world out of a necessity and that he could not possibly doe otherwise the summe of all is this That God maketh lawes for man not for himselfe he might have chose whether hee would have made man and when he hath made him whether he would make a Sabbath for him That when ever you shall heare men laying stumbling blocks in the way and making scruples when the Sabbath beginneth and when it ends and whether you may lawfully dresse or eate your meate that Day you desire them to shew you Scripture for that which they require which if they cannot know you are not bound unto Judaisme S. Peter acknowledgeth that you are free But are Christians free from the Ceremonies of the Law How can it be Since a man is not said to be freed from that under whose bondage he never was and the Christians especially such as spring from the Gentiles were never under those ordinances He shewed his word unto Iaacob his statutes and judgements unto Israel Ps. 147. 19. Besides as I shewed you before those Ceremonies were the partition wall between the Jewes and Gentiles now it could not have parted had they both agreed in it had it been given to the Heathen also if then they were never under it how can it be properly said that they are free from it S. Austine hath well satisfied this point discoursing of an other argument where he saith that this word Freeing in Scripture is not onely taken for a deliverance from some danger or burthen which is past but sometimes for a preveÌ„ting of that to come he instanceth as I remember in that speech of David thou hast delivered my Soule out of the nethermost Hell the nethermost Hell is the Hell of the Damned and into that the Soule of David of a penitent Sinner never did never shall come to deliver out of Hell therefore must be expounded to hinder him lest he should come thither here the Preventing is the Freeing and so likewise when we say that Christians are freed from the yoake of the Ceremonies we doe not suppose that they ever were under them but that they never shall be under them that that hand-writing against them is for ever blotted out But thus you will say even the Heathen

thinke Christ hath freed them to doe what they please as if he had no other thing to do thaÌ„ to suffer the most bitter pains of death that men might bee securely wicked I must tell that to them the Law is in as full force as it was in the very first minute to the Israelites as if the Inke remained yet fresh upon the hand-writing that is against them Divines observe that God punisheth more severely the faults committed against his than against himselfe and therefore hee was silent at Pauls blasphemies but Christ himselfe must appeare and strike him to the ground when hee maketh havock of the Church So likewise where Elies sonnes seized upon their part of the offering before they had burnt the fat unto the Lord which by the law they were bound to doe the Lord scarce takes notice of it besides the bare relating of it but when by taking away the portion of the people they kept them from frequenting the Tabernacle and so hindered their spirituall good it is presently said That the sinne of the young men was very great before the Lord for men abhorred the offering of the Lord 1 Sam. 2. 17. as if had they not made men to abhorre the offering God would not have esteemed their sin so great as for it to abhorre them This sheweth us that God doth principally take order for his Childrens injuries but iâ— doth not shew that hee neglects his owne that hee will free them from the punishment who have freed themselves from the observation of his law Nay such men should know that they are the principall of the wicked they are the principall of the wicked who in Scripture are termed The sonnes of Belial these despisers of the law are the sonnes of Belial For to omit the other derivations which Divines doe fancy of that word as it commeth of two Hebrew words which signifie either without light or without profit or lastly without ascent whith all agree very fitly unto them they are the children of darknesse their actions are nowise spirituall profitable either to themselves or others and lastly they shall never dwell in Gods holy hill into which none can come but hee that ascends Heaven is not scituate in a descent or a levell To omit these as Prettinesses without much solidity the true etymology of the word is Without a yoak Those are the true sons of Belial who would be without a yoake and who would bee without a yoake but they who would bee without a Law Whomsoever then wee shall see to goe forward in whoredome drunkennesse swearing covetousnesse malice schisme or any such notorious offence wee may conclude that hee would bee free from the yoake that hee is a sonne of Belial And thus all unrepentant sinners are whence the Prophet saith They were haughty and committed abomination against mee Ezech. 16. 50. Iunius reades it Exaltarunt se They exalted themselves as if none could commit abomination who was not first proud and haughty who had not first exalted themselves which no man can doe under a yoake under that he will be humbled not exalted But let them looke to it in time God punisheth all sinners but heeresists the proud onely as who should say Though many did offeÌ„d him besides yet it was but timorously none durst fight hand to hand with him but the proud only they put God to his defence to resist but though he resist them they shall never be able to resist him When the day of the Lord of hosts shall bee upon every one that is proud lofty Esay hath a pretty strange speech The earth saith he shall be removed like a Cottage and the transgression thereof shall be heavy upon it Esa. 24. 20. The transgression is heavy upon the earth what then Therefore it shall be removed but one would think Therefore rather it shall stand still that which lyeth heavy upon a thing hinders it from being removed Oh the strange power of sinne that by making a thing waighty maketh it the more moveable for whose sake the earth which stands stil must be removed and removed by a waight As those then should suddenly repent who are yet under so should they alwayes triumph rejoyce in the Lord who are free from the curse of the law and yet oftentimes none so dejected as they especially when the Devill doth thus assault them Whosoever doth not exactly performe every the least circumstance of the Law is subject to eternal daÌ„nation thou hast not exactly performed every circumstance thou hast beene sometimes unadvisedly angry rash words have escaped the prison of thy mouth thy heart hath beene a denne of corruption and thou hast againe and againe done that evil against w ch thou hast vowed as if thou hadst repeÌ„ted of thy repentance what theÌ„ remaines for thee but the blacknesse of darknesse to be cast into that fire which was as well prepared for thee as for the devill and his angels This is Sathans sophistrie but yet his major is untrue and his minor although it bee true doth not inferre his conclusion It is true Whosoever doth not exactly perform the Law c. is subject to the eternall punishment but it is legally true and thou art not under the Law but under Grace thou canst not deny but that in many things thou hast offended but thou must answer that CHRIST in whom thou art offended never The summe is this the Devill hath nothing to doe with thee if thou art free from the Law and if thou art in Christ thou art free Neither let any man thinke that I would sooth him in his bad courses that I would say The soule shall live which God hath said shall not live and so that I would onely pitch him a smoother Cawsey unto hell no you may remember I affirmed that they who shall bee free from punishment must be free from the dominion of sinne if then that have dominion over thee and it hath if thou obeyest it in the lusts thereof this comfort doth not at all concerne thee a corrosive is fitter for thee than a cordiall but to those dejected soules who after all their indeavor finde not the coÌ„fort of godlinesse who have the gift but not the joy of beleeving and therefore doe doubt of the gift because they doe not feele the joy to those who runne after Gods commandements and will not lie still though they fall to these I proclaime that they are free froÌ„ the laws curse therefore heires of heavens blessing one confirmation of which they enjoy from hence if they doe not use their liberty as a Cloake c. which is the first restraint of S. Peters grant Where wee shall consider 1. What maliciousnesse is 2. What it is to use our liberty as a cloake of maliciousnes 3. That wee must not so use it Maliciousnesse in the latitude of the word may either be taken for that vice which is opposite to charity and termed malice or for sinnes in

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