Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	day_n	lord_n	week_n	1,570	5	10.1842	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09443	A godly and learned exposition or commentarie vpon the three first chapters of the Reuelation. Preached in Cambridge by that reuerend and judicious diuine, maister William Perkins, Ann. Dom. 1595. First published for the benefit of Gods Church, by Robert Hill, Bachelor of Diuinitie; Lectures upon the three first chapters of the Revelation	Perkins, William, 1558-1602.	1606 (1606)	STC 19732; ESTC S114701	362,972	238

the worke of our redemption for he died for oâ—r sinnes and rose againe for our iustification Rom. 4.25 III. point Whether may the church of the New testament chaunge this Saboath day to any other day of the week as to tewsday wednesday c. Ans. The church hath no such power for time is the Lords and the disposing thereof is in his hands Therefore Christ saith to his Disciples It is not for you to know the times and seasons which the father hath kept in his owne hands Act. 1.6 As if hee should say The father hath kept times and seasons in hiâ— owne power and therefore it is not for you to knowe them Now if that were a good reason as no doubt it was then is this also sound and good If God haue the disposing of times in his hands then it belongeth not to the church to dispose of them but God hath the disposing of all times in his hands ergo And it may be otherwise henâ—e gathered thus If that which is lesse belong not to the church then that which is more doth not But the knowledge of time and seasons which God hath in his power belongeth not to the church which is lesse than the disposing of times and seasons And therefore the church hath not power to dispose of them and so by consequent may not alter the Saboath day Obiect In the Old testament the Iewes appointed festiuall dayes as the feast of Dedication which Christ kept holy Ioh. 10.22 instituted by the Machabees in token of thankfulnesse for their deliuerance and for restoring of religion and the temple which Antiochus had pulled downe And also Mordichay instituted the feast Purim which was celebrated of the Iewes afterwards Now if they had power to make holidayes then they might alter the Saboath day and so may the church in the New testament Ans. These feasts of the Iewes were no Saboaths set wholly apart for the solemne worship of God but were onely daies of the solemnitie appointed by the church in token of ioy and thankfulnesse for the repairing of the temple deliuerance of Gods people And were onely celebrated as they serued to put the people in mind of these outward benefits So that whereas some hold that the church hath power to alter the Saboath day or to make two more Saboath dayes in a weeke if it were conuenient it hath no ground in Gods word For that authoritie which doth alter this day must not bee lesse than Apostolicall And thus wee see why this day was called the Lords day Now if the first day of the weeke bee the Lords day set apart for his honor in the memorie of so great redemption then here are three sorts of men reprooued First those that make the Lords day a day of vaine pleasure and delight This is the manner of all sorts of men but especially of the yonger sort and seruants who spend this day in carnall reioycing in riot gaming and wantonnesse neuer thinking of the worship of God which is then to bee performed But these sin greatly against the Lord for hereby they peruert the end of the Lords day It should be kept holy and glorious to the Lord but they turne it to the worship and seruice of the diuell The second sort here reprooued are those which liue more ciuilltie than the former but yet they thinke they may do what they will on the Lords day as to take their iourneys thereon and imploy themselues in their ordinarie affaires perswading themselues they may serue God with as good an heart when they are alone about their busines as they do who go to the church But these men sinne grieuously against the fourth commandement for hereby they make that their owne day which is the Lords A third sort here reprooued though not so bad as the former are those who thinke it needfull to serue God at those ordinarie times of the Saboath which the lawes of the land inioyne vnto men and therefore they will come duly to morning and euening prayer thinking that they are not bound besides to heare the word of God preached and that all the rest of the day they may doe what they will pertaining either to their profit or pleasure Of this sort are our ignorant people and a great number euerie where But they sinne grieuously against God for the Saboath day is called the Lords day because it is wholly consecrated to his worship but they part stakes with the Lord and giue him but a part of his owne day and that the lesser taking the rest vnto themselues which thee mispend vpon their lusts Now as these vices must be abhorred so on the contrarie wee must with all conscience keepe the Lords Saboath holy according to thâ— fourth commandement And therefore we must thereon cease from all workes of sinne and from the workes of our callings and sanctifie this day wholly by applying it all to the honour and worship of God And here we must remember that there is a double sanctification of the Saboath publike and priuate Publicke when men assemble themselues together publickly to heare Gods word for the increase of faith and knowledge and to call on Gods name for further graces as also to giue him thankes for his mercies and to receiue his Sacramens Priuate when men in their priuat places imploy themselues in holy duties of prayer reading and meditation vpon Gods word works whereby God is honoured and their souls edified and both these must bee performed to the Lord euerie Saboath day of euery man For wee may not abridge God of that timâ— wherein glorie should be giuen to his name If the officers should take our seruants in the weeke day from our priuat businesse imploy them in publicke affaires wee would thinke much at it though it were for the common good And shall we not thinke that God will take himselfe dishonored of vs when we shall take either whole or part of his holiday and imploy it in our businesse A maine cause why many profit little by the publicke mininisterie is want of priuat sanctification of this day Therefore we must learne to sanctifie the Saboath of the Lord for else we shal neuer increase in faith knowledge or obedience as wee should for the begetting and increase whereof this day hath beene set apart and sanctified from the beginning Obiect 2. Why did the Lord shew this vision vnto Iohn rather on this day then any other Answ. Though Iohn were absent from the church in regard of bodily presence yet hee was present in spirit withall the faithfull and therefore no doubt on this day hee gaue himselfe to prayer and other duties which he could performe for the glorie of God in that solitarie place Now it is the Lords manner when his seruants are thus humbled then to come and reueale himselfe vnto them in speciall manner So he did vnto Daniel Dan. 9. and to Cornelius Act. 10. and to Peter praying

generally whereby a farre off though hee neuer had acquaintance with the partie a man may see the vanitie and lightnes of his mind the pride and folly of his heart that weareth it The second part of Christs attire is this Girded about the pappes with a golden girdle It hanged not loose about him but was girded close to his body whereby is signified that he is a mediatour euery way readie prepared to doe the office of a mediator for his Church for in all ages the girding of the attire to the body hath beene a signe of care and diligence in the businesse they haue in hand and the contrary not girding a signe of carelesnesse and negligence therein When Christ was here on earth hee was most pitifull to all penitent sinners he reiected none such that came vnto him but regarded them far more than the Scribes and Pharisees that were the learned men among the Iewes And since his assention hee hath not left off his care and diligence but is alwayes ready doing aâ— such duties which may pertaine to their saluation The consideration whereof is a matter of excellent comfort vnto all such as haue any sparke of grace First hereby wee learne that when wee truly humble our selues Christ is ready to receiue ouâ— prayers and in all our troubles temptations ready to relieue to comfort and deliuer vs and in our death ready to receiue our soules yea at all times prepared to doe whatsoeuer may further our saluation Hee is not like vnto Pharoahs butler who promised to remember Ioseph while hee was in prison with him but forgate him quite when he was aduaunced to honour againe But he is alwayes mindfull of vs and euer readie to doe all the workes of a mediatour for vs. Whence wee are taught answereably to haue our loynes girded as Christ commaundeth Luke 12. verse 35. being euer ready to doe all duties that concerne Christianitie as to call on Gods name and to praise God to practise faith repentance and obedience fit to die and fit to liue neuer suffering our selues to bee vnfit for any thing that concernes our saluation but at all times so stand vpon our watch that whensoeuer God shall call we may bee readie to enter into the kingdome of heauen But alas the case with most men goeth farre otherwise they fit themselues for the world at all times but few seeke to prepare themselues for the kingdom of heauen till death do come This ought not to be It is a treacherous part in any subiect to bee vnprepared for the seruice of his prince and yet euer readie to receiue a common enemy And it is no lesse treason against God to forslow our preparation for the Lord by fitting our selues for the world Further he is sayd to be girded not about the loynes but about the pappes and breast Whereby some say and not vnfitly is signified that there is no defect or aberration in any motion or affection of our Sauiour Christ but euerie thought and inclination of his hart is kept in order by the fulnesse of the spirit which dwelleth in him bodily Verse 14. His head and haires were white as white wooll and as snow and his eyes were as a flame of fire In the third place Iohn here describeth Christ by the parts of his body The whitenesse of his head haires signifieth the eternitie of Christ. For howsoeuer as hee is man he had a beginning yet in regard of his godhead he is eternall and therefore is called The antient of dayes Dan. 9. and is sayd to haue beene in the beginning Iohn â— 1 that is to haue had a beeing before all other things had their beginning In this resemblance of his eternitie by head and haires as white as wooll and snow hee giueth vs to vnderstand an honour and prerogatiue in the aged man whereby he excelleth the yonger sort to wit the horenesse and whitenesse of his haire for which cause in the word of God it is set forth by most worthie comparisons as by the white Almond tree Eccles. 12.5 And by a glorious siluer crowne not made by man but by the hand of God set vpon his head And herein doth this excellencie of the aged consist that they beare the image of Gods eternity before all that are of yonger yeares From whence all yonger men are taught to reuerence the aged by rising vp before them acknowledging thereby the preheminence of the hoare head Againe hereby the aged are taught to carrie themselues answerable to their estate and condition they ought to excell all their yongers in knowledge wisdome and experience of good things 1. Iohn 2.13 I write vnto you fathers that is aged men who by reason of yeares are fathers because you haue knowne him who is euerlasting Also they must be holy as hee that is eternall is holy whose eternitie they shew forth And therefore Salomon saith The white head is a crowne of glorie when it is found in the way of righteousnesse that is in one that walketh in the way of righteousnesse Prover 16.31 for his white haire signifieth that hee hath spent much time and care about good duties But it is no ornament vnlesse it be ioyned with holinesse of heart and life Which I say because many yonger men excell the aged in the knowledge of God other vertues which is a shame to the gray headed for as they go before others in yeares so they ought to excell in pietie knowledge and all vertues Ignorance and loosenesse of life is a foule vice in any but in him that bares the siluer crowne it is intollerable For how can they looke for reuerence from the yonger when as they bee farre inferior to them in gifts of grace It is no excuse for old men to say Their wits are not so ripe as young mens are and their memorie failes them Their aged ignorance argueth that they spent the time of their youth loosly and prophanely For they that be planted in the house of the Lord shall bring forth fruit in their age Psal. 92.13 14. A plant is young and therefore he that would weare the crowne of glory in his age must receiue the sap of grace in the house of God while hee is young And his eyes were as a flame of fire here Iohn proceedeth in describing the parts of Christs bodie In the handling whereof it is hard for any to set downe certainely what the holy Ghost intendeth in euery particular It shall be sufficient for vs to follow that interpretation which is most probable and best agreeing with the tenor of Gods word In this description of Christs eyes are signified to vs two things first that Christ the mediator and redeemer of his church is of most quicke sharpe and piercing sight so as hee beholdeth all things that are done vpon the earth yea he seeth into the very secret thoughts of mens hearts thither can the eyes of his godhead more easily pierce than fire can

vnto our selues and to make conscience of euerie sinne and to avoide and shunne the verie occasions thereof For so long as wee professe the Gospell and obey the same our names bee in the booke of life but when wee commit any sinne we doe as much as in vs lyeth make a penne and reach it vp to heauen to blot our names out of that booke and they that keepe a course in sinning doe plainely shewe that they were neuer truely written therein Secondly considering that the number of the elect is certaine it must bee a motiue to cause vs to labour for some aâ—â—â—rance of election that wee maye truely say wee haue our names written in Gods booke But here some bad person will saye seeing the number of the Elect is vnchangeable I will liue as I list for if my name bee in the booke of GOD it shall neuer bee blotted out and if it bee not in it can neuer be added Ans. These men deceiue their owne soules for they that haue their names written in the booke of life shall liue as these few did in this Church of Sardis in true faith and holy obedience For he that is ordained to glorification is ordained to iustification and sanctification and it is impossible for him that shall be saued to liue alway in sin and therefore these men must rather labour to repent and beleeue and to get some signes of their Election that they may know that their names are written in the booke of life The third benefite is this I will confesse his name before my Father and before his Angels That is in the day of iudgement I will acknowledge and professe him to be mine one of mine Elect that keepeth faith and good conscience vnto the end I will take him from the companie of the wicked world and set him on my right hand and aduance him to glory pronouncing vpon him the blessed voyce of absolution Come Thou blessed of my father Mat. 25.34 The end why this benefit is thus propounded is to draw this church to professe the name of Christ in this world for if they would professe Christ before men hee will acknowledge them for his owne at the last day This same reason here propounded must induce vs to make a true confession of Christ against the world all Christs enemies which to doe is a very hard matter and man of himself cannot stand out but yet the consideration of this that Christ will confesse him at the last day will be a notable motiue and means to inable him thereto If an earthly Prince should come to a man among a great company and call him by his name speaking kindly vnto him hee would esteeme it a great honour vnto him and for that he would not sticke to die in the Princes cause Oh then what honour is this that Christ Iesus will in the last day vouchsafe to all those that in this life doe sincerely confesse him and ouercome he will confesse them to bee his and receiue them to his owne glorie But on the contrary those that will not confesse him heere but disgrace him either by false doctrine or profanesse of life will Christ at the day of iudgement vtterly disgrace by denying them to be his and there pronounce vpon them the fearefull sentence of condemnation Goe ye cursed c. Which if we would then escape and also procure vnto vs the ioyfull voyce of absolution we must here labour to hold the truth of Christs doctrine also keep a good conscience vnto the end But if we only professe him in iudgement and not in the practise of a holy life surely Christ will professe that he knows vs not and then giue vs our portion with the diuell and his angels The commandement followeth vers 6. Let him c of which wee haue spoken Verse 7. And vnto the Angell of the Church which is of Philadelphia write These things saith he which is holy and true which hâ—th the key of Dauid which openeth and no man shutteth and shutteth and no man openeth Here beginneth the sixt particular Epistle of our Sauiour Christ from this verse to the 14. And before it as to the rest is prefixed a speciall Commandement vnto Iohn whereby he is enioyned to write this Epistle vnto the Church of Philadelphia the end of which commandement is to warrant the calling of Iohn to write this Epistle but of this we haue spoken before The Epistle it selfe containeth three parts a Preface the matter of the Epistle and the Conclusion The Preface in this verse These things saith hee c. wherein is set downe in whose name this Epistle is sent namely in Christs where as in the former Epistles he is excellently described for the winning of more credite vnto this Epistle And that first by his properties Holynesse and truth Secondly by his kingly office in the words following For his properties First Christ is sayd to be holy Quest. How can Christ be said to be holy as he is man considering hee descended from Adam who câ—â—ueyed his sinne and the guilt thereof to all his posteritie The common answere is this That indeed Christ descended from Adam as hee is man but his substance was sanctified by the holy Ghost in the wombe of the Virgin and thereby hee was freed from Adams sinne This answere is true but not sufficient for men besides the corruption originall take from Adam the guiltinesse of that sinne which Adam committed Now sanctification taketh away the corruption of sin but not the guilt thereof therefore a more full answere is this That all which come of Adam by naturall generation doe receiue by that order which God set in nature at the creation saying increase multiply both the nature of Adam and the sin guilt thereof But God for the preuenting of this in the Incarnation of Christ ordained that Christ should not come of Adam by naturall generation but by a miraculous Conception of the holy Ghost whereby hee tooke the nature of man with the infirmities thereof without the sinne of mans nature or the the guiltinesse thereof And thus is Christ free from sinne as he is man Further Christ is holy two wayes In himselfe and in regard of his Church In himselfe hee is holy sundry wayes first in regard of his Godhead for his diuine nature is holinesse it selfe Secondly as hee is man for his man-hood was not only freed from all manner of sinne by reason of his miraculous conception but it was also inriched and filled with holinesse and that in greater measure than all men and Angels for he receiued the gifts of the holy Ghost without measure And againe as he is man Christ is holy in regard of his obedience and actions for liuing on earth he did actually as our suertie fulfill the Law for vs. Secondly Christ is holy in regard of his Church First because hee is the authour of that holynesse which is in euery member of his Church

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