Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	day_n	sabbath_n	week_n	4,328	5	10.6246	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77209	An answer to M. Cawdry's two books of the Sabbath, lately come forth Wherein the author doth two things: 1. He vindicates himselfe from Mr Cawdrie's unfriendly abuse of him, in fathering upon him three texts of scripture, and three arguments deduced from them, to prove the perpetuity of the antient Sabbath, ... Wherein the author hath 1. Answered and confuted all that Mr. Cawdry hath wrote to corrupt the sense and meaning of the Commandement. 2. He hath restored the antient, genuine, and proper sense of the Commandement: and confirmed it by sundry undeniable arguments. By Theophilus Brabourne.	Brabourne, Theophilus, b. 1590.	1654 (1654)	Wing B4088; ESTC R229562	39,309	117

An Answer To M. Cawdry's two Books of the Sabbath Lately come forth Wherein the Author doth two things 1. He vindicates himselfe from Mr Cawdrie's unfriendly abuse of him in fathering upon him three Texts of Scripture and three Arguments deduced from them to prove the perpetuity of the antient Sabbath which the Author doth in no case own 2. He vindicates the fourth Commandement from M. Cawdry's false Exposition of it Wherein the Author hath 1. Answered and confuted all that Mr Cawdry hath wrote to corrupt the sense and meaning of the Commandement 2. He hath restored the antient genuine and proper sense of the Commandement and confirmed it by sundry undeniable Arguments By Theophilus Brabourne Mat. 5 18 19. Vntill heaven and earth passe away one jot or one tittle shall in no wise passe from the Law Whosoever therefore shall break one of these least Commandements and shall teach men so he shall be least in the kingdome of heaven London Printed for William Franklin and are to be sold at Norwich 16â—4 To the Reader SAint Jude exhorts us that we should earnestly contend for the truth which was once delivered unto the Saints And the Prophet Jeremiah complaines of men in his time who bent their tongues like Bows for lies but they were not valiant or couragious for the Truth Jer. 9.3 If ever St Jude's Exhortation was needfull in the Church it is now needfull when the truth or true doctrine of the Sabbath once delivered to the Saints is so shamefully corrupted and abused If ever there was a time when the Prophet Jeremiah's complaint was verified now is the time Do not men now yea Ministers and of all ministers those accounted the most forward hot and zealous do not these bend their tongues like bows for lies And doth not Mr Cawdry appeare in the front by his three books of about twelve shillings price though to little purpose Whether these expositions of the fourth Commandement be truths or falsities I leave my Reader to judge after he hath read this little Booke They say first So be it we give God a day for his Sabbath it matters not what day be it Saturday or Sunday As if God had never made choiâ—e of his day They might as well say So be it we have a man to dispense the Sacraments it matters not what man be he Minister or Lay-man Secondly They say God did not command in his fourth Commandement the Sabbath day as of a certaine day definitely but a Sabbath day as of some uncertaine day indefinitely as if God delivered his Commandements in ambiguous terms and doubtfull words as if no man could know by the Commandement what day God meant his people should keep for his Sabbath day Thirdly They say by the ordinall word seventh in the fourth Commandement we need not understand Saturday the seventh and last day of the week but any one day of the sâ—ven as Sunday the first day of the weeke as if when God commanded the last day of the week we may understand him of the first day of the weeke Fourthly whereas God rested at the Creation on Saturday the seventh day for our imitation they say we may imitate Gods example if we rest on Sunday the first day as if we imitated Gods example by crossing of it for he rested at the end of the weeke and we rest at the beginning of the weeke Fifthly They say the fourth Commandement enjoyned the Jews to keep Saturday the same fourth Commandement enjoynes Christians to keepe Sunday as if one and the same Commandement should enjoyns contrary things as the Saturday which they call Judaisme and the Sunday or Lords day which they call their Christian Sabbath and so it shall enjoyne both Judaisme and Christiaâ—isme and so the fourth Commandement shall have one sense and meaning yesterday and another this day for thousands of yeares till Christ it shall have one expositition as for Saturday and for ever after Christ it shall have another exposition as for Sunday Now to make up the number of seven abominations Mr Cawdry will adde two more as these ensuing Sixthly The Sabbath day and seventh day mentioned in the fourth Commandement are not the substance of the fourth Commandement but one day in seven is the substance as if the words expressed in the Commandement should be no substance and yet one day in sâ—ven which words are not expressed should be the substance of it Seventhly The Sabbath day and seventh day mentioned in the fourth Commandement are indirectly commanded but one day of seven of which there are no such words in the Commandement and yet these are directly commanded as he saith Was there ever any of God's ten Commandements thus shattered by Jesuites and thus wrung and wrested from the genuine and true sense intended by God and yet these are the expositions given by the godly Ministers Now may I not justly take up the Prophet Jeremiah's complaint of these so zealous Ministers saying They bend their tongues like Bows to publish false Expositions of Gods fourth Commandement The Lord threatned old Eli the Priest saying They that despise me shall be despised 1 Sam. 2.30 And have not these Ministers despised God by corrupting the sense of one of his ten Commandements And hath not God of late despised them Never did God poure greater contempt upon Clergy men than in our daies wherein they are ashamed to weare black Coats and turne into colours These things premised now I shall give my Reader an account how far I have answered Mr Cawdry's Books He hath wrote three books of the Sabbath the first part about seven yeares agone the other two parts now lately I do not undertake to answer all that he hath wrote for many things he hath wrote not against me but in confutation of the Bishop of Eli Doctor White 's Book which was an Answer unto my second Booke of the Sabbath and particularly against what I wrote in it in maintenance of the antient Sabbath but granting what I wrote against the Lords day Sabbath And divers things he hath wrote against Dr Heyline and against Master Primrose Now I leave these things unto their proper Authors I meddle with no more than with what he hath wrote against me as touching the antient Sabbath and the Lords-day Sabbath as touching these two I give this account 1. As touching the antient Sabbath I do not endeavour punctually to confute any of his Answers made to divers of my twenty foure Arguments left my books should be cmmitted to the fire and I should offend the State yet I have much ado to bridle my selfe so as to be silent in this quarrell I only endeavour to vindicate my selfe from Mr Cawdry's unfriendly abuse of me by fathering upon me the things I never wrote and to vindicate God's fourth Commandement from his false Expositions of it and my hope is that the State will permit a man to do so much for God and for himselfe 2. As for the

Commandement and also by the ordinall first ascribed to the Lords day Argument the third My third Argument shall be taken out of the last part of the fourth Commandement saying For God rested the seventh day and sanctified the Sabbath day so here we have the seventh day menâ—ioned before in the Commandement Exod 20.10 repeated and the Sabbath day mentioned before in the Commandement Exod. 20.8 repeated also whence I gather that the words Sabbath day at the beginning of the Commandement and the same words at the ending of the Commandement speake both of one and the same revolution of time and day and the words seventh day in the former part of the Commandement and the same words repeated in the latter part of the Commandement are to be understood of the same time and day For 1. In a continued speech one word or phrase often repeated is to be understood in one and the same sense so as if in the latter part of the speech the words be definite then so they must be in the former part also 2. Gods rest on the seventh day and sanctifying the Sabbath day are brought as an Argument reason or motive to perswade men to keepe this seventh-day Sabbath now the same words in the question or conclusion repeated in the Argument or motive must have one and the same sense if there be faire dealing so as if the one be to be understood definitely and of a time certaine then so must the other be understood also 3. These words the seventh daies rest of God and Gods sanctifying the Sabbath day are propounded as Gods example for us to imitate and follow now the Scholar must follow his Copy as neare as possibly he can Moses was to follow Gods paterne of the Tabernacle even to an haires breadth if possible so are we to imitate Gods example by keeping the same seventh-day-seventh-day-Sabbath weekly which God kept at the Creation By these three reasons it appeares that being the same words must have the same sense in all the fourth Commandement and that the day wherein God rested at the Creation and which then he sanctified being it was the seventh and last day of the weeke folloWing his sixe daies creating it was not any one day of the seven but the last day of the seven definitely therefore the fourth Commandement is to be expounded throughout from the beginning to the ending of it for the seventh and last day of the weeke which is a fixed limited and definite day not a day at randome rovers and uncertaine as any one day of the seven The day I say whereon God rested at the Creation being ceâ—tainly the seventh and last day of the seven or weeke the whole fourth Commandement must be expounded of the same seventh and last day of the seven or weeke certainly not at rovers as appeares by my three reasons given so far of my third Argument Argument the fourth My fourth Argument shall be taken out of the body of the fourth Commandement saying Sixe daies shalt thou labour but the seventh day thou shalt rest Exod. 20.9 10. For in sixe daies the Lord made the heaven and the earth c. and he rested the seventh day Exod. 20.11 whence I note that the sixe daies wherein God created the world were his working daies and they all went together no resting or Sabbath day comming betweene them and the sixe working daies of man went also all together no resting or Sabbath day comming betweene them whence it follows that of necessity the Sabbath day in the fourth Commandement could not possibly be appointed for one day of seven indefinitely that is for any one day of the seven indifferently for the sixe daies labour ought to go together for working daies and therefore the Sabbath day could not come in betweene any of the sixe working daies or be any one of them wherefore of necessity the Sabbath day must fall after the sixe working daies upon the seventh and last day of the weeke and not upon any one of the seven daies so far of my fourth Argument Argument the fifth If there never was from the giving of the Law upon Mount Sinai downe to our times any day known in the Churches but one weekly day for the seventh day nor any day known for the Sabbath day weekly but one namely Saturday the seventh and last day of the weeke then the fourth Commandement ought to be expounded of that one seventh day definitely and of that one Sabbath day namely Saturday the seventh and last dâ—y of the weeke and not for any one of the seven daies or for a Sabbath day at rovers and uncertainly But there never was from the giving of the Law upon Mount Sinai down to our times any day known in the Churches but one weekely day for the seventh day nor any day known for the Sabbath day weekly but one namely Saturday the seventh and last day of the weeke Therefore the fourth Commandement ought to be expounded of that one seventh day definitely and of that one Sabbath day namely Saturday the seventh and last day of the weeke and not for any one of the seven daies or for a Sabbath day at rovers and uncertainly As for the first proposition it is so cleare as it needs no proofe only remember this that we speake of a Sabbath weekly not of any anniversary and yearely Sabbath which belonged not to the fourth Commandement but to their severall and ceremoniall Commandements but we have to do only with the fourth Commandement and the weekely Sabbaths in relation to it And so I come to prove my second Proposition in both the parts 1. At the Creation God began to number the daies of the weeke by these ordinall numbers the first second third fourth fifth sixth and the last was the seventh day Gen. 1.5 8 c. Gen. 2.2 3. this numbring of the weeke daies continued in the Church unto the giving of the Law upon Mount Sinai Exod. â—0 9 10. from thence it continued in the Church untill Christs time Mat. 28.1 Mar. 16 2 9. and in all these times no day was known to be the seventh but one namely Saturday and from Christs time unto ours it is still so known for all Divines Antient and Moderne call our Sunday or Lords day the first day of the weeke and so consequently Saturday if you reckon onwards the seventh day so there being no seventh day but one namely Saturday the fourth Commandement must be expounded of Saturday the seventh day and not of one day in seven uncertainly 2. As for the name Sabbath day it began in the Church for a weekly day before the giving of the Lâ—w Exod. 16.22 23. from thence unto the giving of the Law it continued for a weekly day Exod. 20.8 9 10. from the giving of the Law unto Christ it still continued in the Church Isa 56.2 6. Isa 58.13 Nâ—h 13.15 Mat. 28 1. Luk. 23.56 with Luk. 24 1. and from Christ's time in hath continued unto our

in my other booke but cannot find any where that I alledged this text to prove the perpetuity of the seventh day-Saturday-Sabbath wherefore I disclaime this text also as none of mine but of Mr Cawdry's own devising As for his answer to it doth Mr Cawdry thinke Mr Brabourne so rash in choosing a Text to prove the Sabbaths perpetuity as to make choice of this text where the Sabbath is not preferred above the New Moons for perpetuity But Mr Cawdry it seems knew no better way to bring Mr Brabourne into contempt with his Reader than to forge such shallow-brain'd things as this is and then to father them upon Mr Brabourne Having spoken of the three texts severally now I shall speake of them joyntly Mr Cawdry placeth these his and not mine three texts in the front before my two texts which I owne of which too by and by here I note his sophistry and carnall policy hoping by the weaknesse of these three Texts and my arguing so weakely from them to bring me and my two texts following into a weake estimation with his Reader that so he may thinke there is no more strength of Argument in my two following texts than is in the three texts going before The fourth and fifth Texts Sâ—e Mr Cawdry in page 431. thus writing Objection the fourth The fourth is taken out of the New Testament Mat. 5.17 18. where our Saviour ratifies the morall Law the Decalogue till the end of the world whence thus he argueth If every jot and tittle of the Law be in force untill the worlds end then these letters and words the seventh day is the Sabbath are in force untill the worlds end But the former is true by the Text alledged Mat. 5.17 18. Ergo c. Objection the fifth The last Text is Mat. 24.20 whence thus he argues Their destruction was forty yeares after Christs death yet he bids them pray that their flight might not be in the winter nor on the Sabbath day and therefore Christ foresaw that the Sabbath day should be in force still and kept after his death These two texts indeed I own for mine and the substance of the two Arguments deduced from them though but unhandsomly laid down by Mr Cawdry now let the Reader judge whether there be not better force of proofe in these two texts than there was in the three texts set before them in the front on purpose to disgrace me and these two texts As for the Text Mat. 5.17 18. I allow it as Mr Cawdry hath laid it downe As for the other text Mat 24.20 Pray that your flight be not on the Sabbath day this flight was to be at the destruction of Jerusalem about fifty years after Christs death whence I thus argue that Chrâ—st allowed of the antient Sabbath as a Christian Ordinance in the Church all times of the Gospell after his death and had it been a dying Ceremony as many fancy Christ would not have bidden Christians to pray to God to prevent their profanation of it for this had been a profanation of the sacred duty of Prayer as if a Papist should pray not to travell on Christmas day Having by these two Texts proved the perpetuity of the antient seventh day and Saturday-Sabbath it will be expected by my Reader that I should confute Mr Cawdry's answers to them which thing I professe I can easily doe without much study but no provocations shall make me go beyond the bounds I have set to my selfe I have resolved to handle but two things the one is to vindicate my selfe from the abuse of the three forged Texts the other is to vindicate God's fourth Commandement from Mr Cawdry's false glosses and corrupt Expositions of it saying God commanded not the seventh day in order but one day in the seven without order and by this false Exposition he makes his answer to many of my twenty foure Arguments My hope is that as our State do allow liberty of Conscience to some in some cases so they will allow me a liberty in these two things first to vindicate my selfe from slanders Secondly to vindicate Gods fourth Commandement from false Expositions I dare not go farther lest I should offend the State and have my books burnt one Mr Ockford about two yeares past wrote a booke in defence of my way against the Lords day and for the old day the seventh day but as saith Mr Cawdry it was answered by fire being ordered to be burnt as I remember Mr Tyndals Translation of the New Testament long since was ordered to be burnt too and was not Paâ—eus on the Romans burnt also in King James his daies And I feare me so it would be with this my book if I should exceed my bounds Let not therefore Mr Cawdry thinke that I do not reply to his answers because I cannot but because I dare not if I durst and had but this faire dealing to have the Presse as open to me as it is to him he should soone see that I would make his weaknesse in arguing to appeare unto all men I had rather be engaged in this quarrell than go to my dinner or supper When two Souldiers are to fight the odds is too great to give al encouragements and conveniences to the one and bind the hands of the other behind him or hold a cudgell over his head if he strikes a blow it is my unhappy condition to suffer this odds to have the fire prepared for my books and the benefit of the Presse denied me unlesse I Print by stealth So far for vindication of my selfe and now for the vindication of the fourth Commandement Of the vindication of Gods fourth Commandement Before I fall close upon this point I shall premise five things tending to the vindication of this Commandement 1. What may be the reason of Mr Cawdry's wresting these words in the fourth Commandement The seventh day is the Sabbath from the proper sense of the ordinall number seventh which signifies not only one of seven but more as the lâ—st of seven and that single one which followes the sixe dâ—ies labour and why would he instead of this bring in one day of seven indefinitely His tacite reason I beleeve is this that having no precept for the Lords day in the New Testament and none but poore probable reasons ab exemplo therefore he would faine incorporate the Lords day into the fourth Commandement to strengthen it so it having no legs of its own to stand on he would be so friendly to it as to borrow a paire of legs from the fourth Commandement and then it shall be able to stand in the opinion of the deluded multitude As for his Arguments ab exemplo from example as is the supposed practice of the Apostles however it go current in the Pulpit yet Sir if you know it not let me informe you that an Argument ab exemplo in Disputation is next unto nothing try it when you will For my part if it could be proved

flower and a fourth part of an hin of oyle here any part of the ten or any part of the foure is as much as this Law requires So the seventh day mentioned in the fourth Commandement doth not necessarily signifie the seventh day in order but may signifie a seventh day or one day in the seven So this is sufficient to take off the aspersion of novelty from our interpretation and exposition of the fourth Commandement and to shew it to be consonant to the Language of the Scripture To this I say whereas in expounding the fourth Commandement I do insist upon the ordinall word seventh holding my selfe close to the propriety of it which notifies properly as hereafter shall appeare not any one of the seven but the last of the seven and that single one which next follows the sixth As when we say the seventh yeare of the Kings Reigne we meane not one of the seven indefinitely that is any one of the seven but the last yeare of the seven that which follows next after his sixth yeares Raigne A bond to be paid the seventh day of March is not to be paid upon one of the seven daies of March indefinitely that is upon any one day of the seven but definitely upon the seventh day from the first day of March the like may be said of the eighth day for Circumcision and of the fourteenth day for the Passeover and of other ordinall numbers which in our English tongue end with th Now Mr Cawdry to overthrow this propriety of the ordinall number seventh brings in this his instance of another ordinall number the tythe or tenth Hereunto I answer 1. Whereas Mr Cawdry would understand by the Tythe or tenth not the tenth in order but for any one of the ten indefinitely hereby as he would overturne Gods definite and fixed time so he doth an evill office to himselfe and to the rest of the Clergy for matter of Tythes for if the Shepheard hath in his Flock a blind or lame Lambe a sick or leane Lambe may he not give the Minister for tythe his blind Lambe sick or leane Lambe And if the Minister thinks himselfe wronged may not the Shepheard plead Scripture to him Saying by the tythe or tenth God might enjoyne one of ten that is any one of the ten indefinitely Mr Cawdry would be loath the Sheppheard should so expound Scripture to him and yet he will so expound the fourth Commandement to us understanding by the seventh day any one day of the seven Againe God commanded Circumcision to be on the eighth were Mr Cawdry to expound this Commandement he could say by the eighth day may be understood any one of the eight daies The Passeover on the fourteenth day he could expound this ordinall fourteenth so as they might eate it on any one of the foureteene daies 2. Though there is not any Commandement in the New Testament for the Lords day yet let us suppose one made by Christ saying Remember the Lords day to sanctifie it but the first day of the weeke is the Lords day c. If I should answer to this Commandement as Mr Cawdry doth to Gods fourth Commandement saying the word fiâ—st is an ordinall number indeed but by the first day of the weeke or first day of the seven we may understand one day of the week or one day of the seven indefinitely for ordinall numbers as the tenth of the Flock and a tenth deale of flower are so used in Scripture how would Mr Cawdry and our new Sabbatarians exclaime of me for corrupting the proper sence of this new Commandement of Christs and for beguiling them of their new Sabbath day And yet thus they deale with God and with his fourth Commandement and no man may controulâ— them without some heavy Censure or other for I run more hazard for maintaining the true exposition of Gods Commandement than they do for corrupting it 3. Be it so that some few as two or three ordinall numbers in Scripture be used improperly for Io. 21.14 This is the third time that Jesus appeare c. if this third time of Christs apparition may be upon some one of the three times only and not on the last of the three how shall we do for our new Sabbath on the Lords day for Christs apparitions be brought to prove our new Sabbath Againe Christ rose the third day may this be expounded of one of or of any of the three daies further I answer 1. That this particular ordinall number the seventh mentioned in the fourth Commandement is never used in Scripture but properly for the last of seven As for oâ—her ordinall numbers some two or three as the tenth of the Flock and a fourth part of a hin of oyle c. these are used improperly but there are an hundred Texts of ordinalls all used properly for one or two used improperly 2. Where an ordinall number is used improperly it is so understood in a case of necessity only when it cannot possibly be otherwise understood as when the things numbred have in them neither diffâ—rence nor order as a fourth part of an hin of oyle and a tenth deale of flower in such a case we must understand them improperly as for any one of the number so when Christ is called a dooâ—e and the bread his body we must take them improperly but not alwaies in all texts so for the proper sense is ever holden for the true sense if nothing appeare to the contrary now there is no necessity to depart from the proper sense of the ordinall seventh in the fourth Commandement for among the seven daies there is both difference and order one orderly going after another wherefore this ordinall seventh must be properly understood for Saturday the last of seven and so the Church of the Jews understood it as appeares by their practice keeping the Saturday Sabbath now at Amsterdam and elsewhere but this I shall at our conclusion more abundantly prove as that God intended in his fourth Commandement to have only the Saturday and last day of seven definitely for his Sabbath Thus you see his third and last instance answered and as yet he hath not vindicated himselfe from his Paradoxe nor proved that the fourth Commandement may be expounded for a seventh day or for one day of seven indefinitely that is for any one day of the seven By the way note that I have propounded his three instances in their full strength as himselfe wrote them the like faithfulnesse I shall observe in repeating his ensuing Arguments And though they be but triviall things yet I have and shall answer every one of them punctually although he hath not been so candid towards me for he hath not so much as mentioned much lesse confuted my best answers against the Lords day if my things were as triviall as his yet since he undertakes to confute me it had been the part of a fair disputant to mention and confute my answers or else never to

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