Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	call_v	day_n	supper_n	10,399	5	10.1829	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00535	A briefe refutation of Iohn Traskes iudaical and nouel fancyes Stiling himselfe Minister of Gods Word, imprisoned for the lawes eternall perfection, or God's lawes perfect eternity. By B. D. Catholike Deuine.	Falconer, John, 1577-1656.	1618 (1618)	STC 10675; ESTC S114688	42,875	106

S. Paul that he sought to please men so consequently could not be the true seruant of Christ Secondly I deduce out of Scripture this Theological argumeÌ„t The Iews for the like respect memory of Gods rest were as well bound to obserue ech Sabaoth of years the Sabaoth of that yearly Sabaoth called the Iubily or 50. year as to keep the weekly Sabaoth of daies Leuit. 25. But those yearly Sabaoths are certainely I suppose in Traskes opinion abrogated wherefore the weekly Sabaoth is no longer to bee obserued Gods precepts thereof deliured out of fire to the people and written wit his owne singer in the Decalogue especially instanced by Traske being meere circumstances impertinent to the morality therof further theÌ„ is in my former question already declared Gods comaundement whether giuen out of fire or not being sufficient of it selfe to oblige his creatures to the perpetuall obseruance of any Law for morality of life fit to be obserued And no learned man will deny but that many precepts neither deliuered out of fire nor written in the Decalogue Tables were morall and as such are now to be obserued by Christians as for a man not to marry his Fathers wife his sister his daughter c. The prohibition of vsury and sundry other like moral precepts amongst which though falsely Traske numbreth the legall difference of meates albeit it was neither commaunded out of fire nor written in the Decalogue Tables Thirdly I argue that Iohn Traske hath no sufficient authority of Scripture prouing the coÌ„tinuance of the Iewish Sabaoth for our Sauiours obseruance thereof little importeth for this purpose the Law wherunto he voluntarily in obedience to his Father subiected himselfe being not before his death determined so that he practised likewise Circumcision and many other cerimoniall rites now vnlawfull to Christians The practise also of the Apostles entring commonly after Christs death into the Temple and other Iewish Sinagogues on their Sabaoth maketh as little as our Sauiours example to proue the continuance thereof this their practise being in no text of their holy Acts testified Wherein likewise the holy Euangelist insinuateth not the motiue end of this their Custome to haue ben not so much a religions obseruation of that Sabaoth as a more commodious and generall instruction of the Iewes coÌ„cerning the Law Prophets fulfilled in Christ their expected Messias they being in those dayes and places chiefly assembled and best prepared to haue such spirituall doctins propounded vnto them by the Apostles Who for celebration of Christ supper preaching and other publique exercises of Christian piety and deuotion were accustomed to meete on the first day of the week called therefore our Lords day Apocal. 2. because our Lord had then sanctified the same by his resurrection and commaunded the religious obseruance therof as shall in my next Question bee fully discussed If Iohn Traske will further contend that the Apostles for other religious respects besides preaching of Christ entred the Temples and Sinagogues on the Sabaoth and festiuall daies as Act 21. vers 23. 24. 25. where S. Paul not to auert the whole nation of the Iewes from Christ did by the counsell of S. Iames purify him selfe with other Nazaretts and so enter the Temple that he might seeme to obserue the Law as other Iewes conuerted vnto Christ theÌ„ commonly did I answere this conditionall obseruance of the Sabaoth and other cerimoniall rites for a time by the Apostles was only permitted by Christ as a charitable meanes the better to vnite the Iewes and Gentills in the vnity of one Church The giuer of the Law saith S. Augustine writing to S. Hierome Epist 19. hauing so determined to end the same with his owne death and afterwards honorably to bury it by permitting the conuerted Iewes for a while to practise it vntill his Ghospel were sufficiently promulgated For saith this holy Father those legall obseruaunces were not sudainely to be detested as the diuelish sacriledges of Gentills when Christs grace began to be reuealed which was in such shadowing rites prefigured but to be permitted for a season to their posterity who first receaued them which after their exequies honorably performed were by all Christians to bee vtterly forsaken If Traske wil presse me further to know the precise time when the ceremoniall obseruation of the Sabaoth and other rites of Moyses Law wholy ceased and became vnlawfull to be practised any more by Christians I answere him that peraduenture vntill the very destruction of Ierusalem and subuersion of the Temple more then 40. yeares after our Sauiours passion the old Sabaoth and other ceremonious rites of the Law might be by some faithfull Iewes without any touch of infidelity and falling from Christ albeit vnnecessarily and improfitably obserued Gods prouidence saith Origen homil 10. in Leuit wisely ordaining that the Citty Temple and all things els belonging to the former glory of that Law and nation should be altogeather destroied least sucklings and weaklinges in faith should be longer allured by theÌ„ and drawne away from purely imbracing Christian verities shadowed in them So that when our Sauiour willed his disciples Math. 24. vers 10. to pray that their flight might not happen in winter saith S. Ierome because extremity of could would hinder their lasting aboad in mountaines desert places nor in the Sabaoth because the religious rest therof would hinder their flight which had ben idly spoken saith Traske if Christians to whome these wordes were vttered had not ben bound to a strict obseruance of the old Sabaoth when Ierusalem was sacked I answere first this obiection that albeit it might be gathered out of this text that many Christian Iewes did obserue their old Sabaoth as before vntill the destruction of Ierusalem yet can it not thence also be inferred that such Christians obserued it in like manner afterwards when they had seene the perfidious cruelty of their whole nation against Christ so examplarly punished their citty sacked their Preists slaughtered and Temple subuerted neuer againe by Christs speaches to be restored which could not but be taken by faithfull people as certaine signes of that law and religion wholy abrogated by Christ and ended the cheifest exercises whereof consisted in prayers made in the Temple togeather with misterious rites and sacrifices therein only performed Secondly I answere that these words were vttered by Christ to his disciples who were naturall Iewes and members of that Commonwealth wherein the Sabaoth was by most people strictly still obserued Wherefore our Sauiour might well take an occasion to vtter this speach to them which cheifly concerned the generality of vnbeleeuing Iewes liuing togeather with them and obseruing the Sabaoth as may be instanced in many other examples of like speaches in Scripture Thirdly I answere that Christ vttered that speach as fore seeing that the very day in which Titus should besiege the Citty should be no other then the Paschall solemnity and great Sabaoth wherein multitudes of people repayring

praier preaching almes frequenting Sacraments c. mentioned by holy Iustin in Apolog. 2. to Marcus Antoninus and other Gouerners of the Empire in behalfe of Christians and sundry of those holy Fathers formerly mentioned Thirdly I make this Argument for obseruance of the sunday in place of the Sabaoth That day of the weeke is chiefly to be obserued by Christians which our Lord was pleased to make and haue called his owne day But our Lord did make and call his owne day the first day of the weeke and not the Iewish Sabaoth Therfore the first day of the weeke and not the Iewish Sabaoth is especially to be obserued by Christians The maior is certaine because as Christians are bound by their faithfull profession to honor Christ himselfe with thankefull humble seruices so doth the wisdome of faith teach them also especially to honor and esteeme that day of all others most holy which their Lord himselfe most respected and did choose to make and haue called his owne day For as to name any day the day of a King importeth that day to be specially regarded by the king himselfe and festiually obserued by his subiects in memory of some victory obteyned or memorable good happened to himselfe or his people on the same so for such holy and memorable respects the first day of the weeke is called our Lords day Apocalyp 2. 5. worthiest of all other daies of the weeke to be honored and festiually obserued by Christians as shall be particularly proued in my next Argument My minor is proued cleerely by that former text of S. Iohn expresly calling one day of the weeke or yeare as a familiar name knowne to all Christians in his time Diem Dominicum our Lords day to wit a day especially sanctified by Christ deuoted to his seruice which was not the Sabaoth of the Iewes no where els in Scripture so called nor any other day but vna or prima Sabbati the next after the sabaoth as S. Ignatius S. Iohns scholler testifieth epist. 6. ad Magnesianos saying that after the Sabaoth ech louer of Christ celebrateth Diem Dominicum our Lords day consecrated to our Lords Resurrection regina principium omnium dierum the cheifest and principallest of all other daies c. els where Epist 8. ad Philippenses he contesteth that if any Christian celebrateth his Easter with the Iews or their other Symbolicall festiuities amongst which the Sabaothes are included he maketh himselfe partaker with those who killed Christ and his Apostles S. Augustin also to omit many other like testimonies of ancient Fathers serm 251. de tempore teacheth the religions solemnization of our Lords day to haue beene instituted by the Apostles themselues because our Sauiour therein rose from death to life and to haue beene by them called our Lords day that we might learne by that name to abstaine therein from sin and earthly labours attending to diuine seruices And after much honourable mention made of that day he saith that therefore the holy Doctors of Christs Church meaning the Apostles decreed to transfer on that day al the glory of the Iewish Sabaoth that what they celebrated in Types we might celebrate in Verities c. Fourthly the precept of the Sabaoth obligeth Christians no further then it can be proued to conteyne a moral law necessary to direct them in their religious duty and thankfulnes towards Almighty God for benefitts But the obseruance of our Lords day is fitter to direct Christians in their duty towards God to put them in mind of his gracious benefitts towards them then the obseruance of the old Sabaoth Therfore our Lords day not the old Sabaoth is now commaunded and fittest to be obserned by Christians The maior is certaine because all cerimoniall and iudiciall precepts are confessed by Iohn Traske to haue beene abrogated by Christ and no law of the old Testament bindeth Christians which is not morally expedient and necessary to direct them in their Christian duty and seruice My minor may be best proued by examining and comparing the institution and ends for which our Lords day and the old Sabaoth were first ordayned and obserued The old Sabaoth was cheifely ordayned in memory of Gods rest from his labours of creating all things in six daies and therefore Philo lib. de opificio mundi wisely calleth it the worlds birth-day seruing for a continuall instruction of Gods people in the knowledge of their creator and to exclude the error of Philosophers commonly teaching the world to haue had no beginning Secondly it serued to represent vnto the Israelites that rest which God had giuen vnto them after their Egyptian seruitude and painefull labours ended as is expresly affirmed Deut. 5. vers 15. Thirdly it declared them to be a peculiar people sanctifyed by God and deuoted to his seruice Exod. 31 vers 13. Fourthly the Iewes Sabaoth allegorically prefigured Christs rest in his sepulcher after his paynefull labours for mans redemption ended as is insinuated by S. Paul ad Hebr. 4. vers 10. Fifthly in a tripologicall sense it signifyed the spirituall rest of soules after the seruile workes of sinne by Christs grace ended as S. Augustine teacheth vs tract 30. in Ioan. and in sundry other places Sixtly is was Anagogically a figure of that rest which holy soules after this laboursome life ended were to enioy in Abrahams bosome as is insinuated by S. Paul ad Hebr. 4. vers 6. 11. and is also taught by S. Augustine epist 119. For all which holy respects and mysterious significations it was expedient and necessary that the old Sabaoth should be changed by Christ into that blessed day on which himselfe was borne for mans redemption to wit the first day of the weeke as may be Mathematically demonstrated by searching backwards the Cicle of Dominical letters which will be found on the 25. of December in the second yeare of the hundred and ninty fourth Olympiade of Rome first built 754. from Cesars death 42. from the Triumuirate began by Augustus 41. of Herods raigne 29. when our Sauiour was certainly borne to haue beene B. Secondly on that first day of the weeke he rose and began humanely to lead his glorious immortall life as may be expresly gathered from the last chapter of all 4. Euangelists Thirdly on that day he visibly infused his holy spirit on the Apostles in the day of Pentecost to wit the fiftith day after the second of Azimes wheÌ„ the Iews began to number their day of Pentecost which happened to be coÌ„pletly eÌ„ded in the yeare of our Sauiours passioÌ„ on sunday as is learnedly proued by Ribera de festis Iudaeorum Cap. de Pentecoste by Bellar de Cultu Sanctorum lib. 3. Cap. 13. and sundry other authors So as three of the greatest mysteries of our Sauiours life and most singular benefitts that God could deuise to bestow on mankind happened on our Lords day to sanctify and make it more worthy then the Iewes Sabaoth to be by vs Christians weekely

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