Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	commandment_n	day_n	sabbath_n	21,308	5	10.2371	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89790	A declaration of the faith and order owned and practised in the Congregational Churches in England; agreed upon and consented unto by their elders and messengers in their meeting at the Savoy, Octob. 12. 1658.	Congregational Church in England and Wales. Savoy Meeting (1658).; Owen, John, 1616-1683.; Nye, Philip, 1596?-1672.	1659 (1659)	Wing N1488; Thomason E968_4; ESTC R203024	44,014	43

everlasting damnation as also in their free access to God and their yielding obedience unto him not out of slavish fear but a child-like-love and willing mind All which were common also to Believers under the Law for the substance of them but under the New Testament the liberty of Christians is further inlarged in their freedom from the yoake of the Ceremonial Law the whole Legal administration of the Covenant of Grace to which the Jewish Church was subjected and in greater boldness of access to the Throne of Grace and in fuller communications of the free Spirit of God then Believers under the Law did ordinarily partake of II. God alone is Lord of the Conscience and hath left it free from the Doctrines and Commandments of men which are in any thing contrary to his Word or not contained in it so that to believe such Doctrines or to obey such Commands out of conscience is to betray true Liberty of Conscience and the requiring of an implicit faith and an absolute and blind obedience is to destroy Liberty of Conscience and Reason also III. They who upon pretence of Christian Liberty do practise any sin or cherish any lust as they do thereby pervert the main design of the Grace of the Gospel to their own destruction so they wholly destroy the end of Christian Liberty which is that being delivered out of the hands of our enemies we might serve the Lord without fear in holinesse and righteousnesse before him all the dayes of our life CHAP. XXII Of Religious Worship and the Sabhath-day THe light of Nature sheweth that there is a God who hath Lordship and Soveraignty over all is just good and doth good unto all and is therefore to be feared loved praised called upon trusted in and served with all the heart and all the soul and with all the might But the acceptable way of worshipping the true God is instituted by himself and so limited by his own revealed will that he may not be worshipped according to the imaginations and devices of men or the suggestions of Satan under any visible representations or any other way prescribed in the holy Scripture II. Religious Worship is to be given to God the Father Son and holy Ghost and to him alone not to Angels Saints or any other Creatures and since the Fall not without a Mediatour nor in the mediation of any other but of Christ alone III. Prayer with thanksgiving being one special part of natural worship is by God required of all men but that it may be accepted it is to be made in the name of the Son by the help of the Spirit according to his will with understanding reverence humility fervency faith love and perseverance and when with others in a known tongue IV. Prayer is to be made for things lawful and for all sorts of men living or that shall live hereafter but not for the dead nor for those of whom it may be known that they have sinned the sin unto death V. The reading of the Scriptures Preaching and hearing the word of God singing of Psalms as also the administration of Baptism and the Lords Supper are all parts of religious Worship of God to be performed in obedience unto God with understanding faith reverence and godly fear Solemn Humiliations with Fastings and Thanksgiving upon special occasions are in their several times and seasons to be used in a holy and religious manner VI Neither Prayer nor any other part of religious Worship is now under the Gospel either tyed unto or made more acceptable by any place in which it is performed or towards which it is directed but God is to be worshipped every where in spirit and in truth as in private families daily and in secret each one by himself so more solemnly in the publique assemblies which are not carelesly nor wilfully to be neglected or forsaken when God by his Word or Providence calleth thereunto VII As it is of the Law of Nature that in general a proportion of time by Gods appointment be set apart for the worship of God so by his Word in a positive moral and perpetual commandment binding all men in all ages he hath particularly appointed one day in seaven for a Sabbath to be kept holy unto him which from the beginning of the world to the resurrection of Christ was the last day of the week and from the resurrection of Christ was changed into the first day of the week which in Scripture is called the Lords day and is to be continued to the end of the World as the Christian Sabbath the observation of the last day of the week being abolished VIII This Sabbath is then kept holy unto the Lord when men after a due preparing of their hearts and ordering their common affaires before hand do not only observe an holy rest all the day from their own works words and thoughts about their worldly imployments and recreations but also are taken up the whole time in the publique and private exercisesof his Worship and in the duties of Necessity and Mercy CHAP. XXIII Of lawful Oaths and Vows A Lawful Oath is a part of Religious Worship wherein the person swearing in truth righteousness and judgment solemnly calleth God to witness what he afferteth or promiseth and to judge him according to the truth or falshood of what he sweareth II. The name of God onely is that by which men ought to swear and therein it is to be used with all holy fear and reverence Therefore to swear vainly or rashly by that glorious or dreadful Name or to sweat at all by any other thing is sinful and to be abhorred Yet as in matters of weight and moment an Oath is warranted by the Word of God under the New Testament as well as under the Old so a lawful Oath being imposed by lawful authority in such matters ought to be taken III. Whosoever taketh an Oath warranted by the Word of God ought duly to consider the weightiness of so solemn an act and therein to avouch nothing but what he is fully perswaded is the truth neither may any man bind himself by Oath to any thing but what is good and just and what he believeth so to be and what he is able and resolved to perform Yet it is a sin to refuse an Oath touching any thing that is good and just being lawfully imposed by Authority IV. An Oath is to be taken in the plain and common sense of the words without equivocation or mental reservation It cannot oblige to sin but in any thing not sinful being taken it binds to performance although to a mans own hurt nor is it to be violated although made to Hereticks or Infidels V. A Vow which is not to be made to any Creature but God alone is of the like nature with a promissory Oath and ought to be made with the like religious care and to be performed with the like faithfulness VI Popish monastical Vows of perpetual single life professed poverty

A DECLARATION OF THE FAITH and ORDER Owned and practised in the Congregational Churches IN ENGLAND Agreed upon and consented unto By their ELDERS and MESSENGERS IN Their Meeting at the SAVOY Octob. 12. 1658. LONDON Printed for D. L. And are to be sold in Paul's Church-yard Fleet-Street and Westminster-Hall 1659. A Preface COnfession of the Faith that is in us when justly called for is so indispensable a due all owe to the Glery of the Soveraign GOD that it is ranked among the Duties of the first Commandment such as Prayer is and therefore by Paul yoaked with Faith it self as necessary to salvation With the heart man believeth unto righteousness and with the mouth confession is made unto salvation Our Lord Christ himself when he was accused of his Doctrine considered simply as a matter of fact by Preaching refused to answer because as such it lay upon evidence matter of testimony of others unto whom therefore he refers himself But when both the High-Priest and Pilate expostulate his Faith and what he held himself to be he without any demur at all chearfully makes Declarat on That he was the Son of GOD so to the High-Priest And that he was a King and born to be a King thus to Pilate Though upon the uttering of it his life lay at the stake Which holy Profession of his is celebrated for our example 1 Tim. 6. 13. Confessions when made by a company of Professors of Christianity joyntly meeting to that end the most genuine and natural use of such Confessions is That under the same form of words they express the substance of the same common salvation or unity of their faith whereby speaking the same things they shew themselves perfectly joyned in the same mind and in the same judgment 1 Cor. 1. 10. And accordingly such a transaction is to be looked upon but as a meet or fit medium or means whereby to express that their common faith and salvation and no way to be made use of as an imposition upon any What ever is of force or constraint in matters of this nature causeth them to degenerate from the name and nature of Confessions and turns them from being Confessions of Faith into Exactions and Impositions of Faith And such common Confessions of the Orthodox Faith made in simplicity of heart by any such Body of Christians with concord among themselves ought to be entertained by all others that love the truth as it is in Jesus with an answerable rejoycing For if the unanimous opinions and assertions but in some few points of Religion and that when by two Churches namely that of Jerusalem and the Messengers of Antioch met assisted by some of the Apostles were by the Believers of those times received with so much joy as it is said They rejoyced for the consolation much more this is to be done when the whole substance of Faith and form of wholesome words shall be declared by the Messengers of a multitude of Churches though wanting those advantages of Counsel and Authority of the Apostles which that Assembly had Which acceptation is then more specially due when these shall to choose utter and declare their Faith in the same substance for matter yea words for the most part that other Churâ—hes and Assembliâ—s reputed the most Orthodox have done before them For upon such a correspondency all may see that actually accomplished which the Apostle did but exhort unto and pray for in those two more eminent Churches of the Corinthians and the Romans and so in them for all the Christians of his time that both Jew and Gentile that is men of different perswasions as they were might glorifie GOD with one mind and with one mouth And truly the very turning of the Gentiles to the owning of the same Faith in the substance of it with the Christian Jew though differing in greater points then we do from our Brethren is presently after dignified by the Apostle with this style That it is the Confession of Jesus Christ himself not as the Object onely but as the Author and Maker thereof I will confess to thee saith Christ to God among the Gentiles So that in all such accords Christ is the great and first Confessor and we and all our Faith uttered ã€ˆâ—Šã€‰ Us are but the Epistles as Paul and Confessions as Isaiah there of their Lord and ours He but expressing what is written in his heart through their hearts and mouthes to the glory of God the Father And shall not we all rejoyce herein when as Christ himself is said to do it upon this occasion as it there also follows I will sing unto thy Name Further as the soundness and wholesomness of the matter gives the vigor and life to such Confessions so the inward freeness willingness and readiness of the Spirits of the Confessors do contribute the beauty and loveliness thereunto As it is in Prayer to God so in Confessions made to men If two or three met do agree it renders both ã€ˆâ€¦ã€‰ the more acceptable The Spirit of Christ is in himself too free great and generous a Spirit to suffer himself to be used by any humane arm to whip men into belief he driveâ— not but gently leads into all truth and perswades men to dwell in the tents of lâ—kâ— precious Faith which would lose of its preciousness and value if that sparkle of freeness shâ—ne not in it The Character of His People iâ— to be a willing people in the day of his power not Mans in the beauties of holiness which are the Assemblings of the Saints one glâ—â—y of which Assemblings in that fiâ—st Châ—rch iâ— said to have been They met with one accord which is there in the Psalm prophesied of in the instance of that first Church for all other that should succeed And as this great Spirit is in himself free when and how for and in whom to work so where and when he doth work he carrieth it with the same freedom and is said to be a free Spirit as he both is and works in us And where this Spirit of the Lord is there is liberty Now as to this Confession of ours besides that a conspicuous conjunction of the particulars mentioned hath appeared therein There are also four remarkable Attendants thereon which added might perhaps in the eyes of sober and indifferent Spirits give the whole of this Transaction a room and rank amongst other many good and memorable things of this Age at least all set together do cast as clear a gleam and manifestation of God's Power and Presence as hath appeared in any such kind of Confessions made by so numerous a company these later years The first is the Temper or distemper rather of the Times during which these Churches have been gathering and which they have run through All do out of a general sense complain that the times have been perillous or difficult times as the Apostle fore told and that in respect to danger from seducing spirits

Gods part which he hath been pleased to express by way of Covenant II. The first Covenant made with man was a Covenant of Works wherein life was promised to Adam and in him to his posterity upon condition of perfect and personal obedience III. Man by his fall having made himself uncapable of life by that Covenant the Lord was pleased to make a second commonly called the Covenant of Grace wherein he freely offereth unto sinners life and salvation by Jesus Christ requiring of them faith in him that they may be saved and promising to give unto all those that are ordained unto life his holy Spirit to make them willing and able to believe IV. This Covenant of Grace is frequently set forth in the Scripture by the name of a Testament in reference to the death of Jesus Christ the Testator and to the everlasting Inheritance with all things belonging to it therein bequeathed V. Although this Covenant hath been differently and variously administred in respect of Ordinances and Institutions in the time of the Law and since the coming of Christ in the flesh yet for the substance and efficacy of it to all its spiritual and saving ends it is one and the same upon the account of which various dispensations it is called the Old and New Testament CHAP. VIII Of Christ the Mediator IT pleased God in his eternal purpose to chuse and ordain the Lord Jesus his only begotten Son according to a Covenant made between them both to be the Mediator between God and Man the Prophet Priest and King and Head and Saviour of his Church the Heir of all things and judge of the World unto whom he did from all eternity give a people to be his seed and to be by him in time redeemed called justified sanctiâ—â—ed and gloriâ—yed II. The Son of God the second Person in the Trinity being very and eternal God of one substance and equal with the Father did when the fulness oâ— time was come take upon him Mans nature with all the essential properties and common Inâ—irmities thereof yet without sin being conceived by the power of the holy Ghost in the womb of the Virgin Mary of her substance So that two whole perfect and distinct natures the Godhead and the Manhood were inseparably joyned together in one Person without conversion composition or confusion which Person is very God and very Man yet one Christ the only Mediator between God and Man III. The Lord Jesus in his Humane nature thus united to the Divine in the Person of the Son was sanctified and anointed with the holy Spirit above measure having in him all the treasures of Wisdom and Knowledge in whom it pleased the Father that all fulnesse should dwell to the end that being holy harmlesse undefiled and full of Grace and Truth he might be throughly furnished to execute the Office of a Mediator and Surety which Office he took not unto himself but was thereunto called by his Father who also put all Power and Judgment into his hand and gave him Commandment to execute the same IV. This Office the Lord Jesus did most willingly undertake which that he might discharge he was made under the Law and did perfectly fulfil it and under went the punishment due to us which we should have born and suffered being made sin and curse for us enduring most grievous torments immediately from God in his soul and most painful sufferings in his body was crucified and died was buried and remained under the power of death yet saw no corruption on the third day he arose from the dead with the same Body in which he suffered with which also he ascended into heaven and there sitteth at the right hand of his Father making intercession and shall return to judge Men and Angels at the end of the World V. The Lord Jesus by his perfect obedience and sacrifice of himself which he through the eternal Spirit once offered up unto God hath fully satisfied the Justice of God and purchased not onely reconciliation but an everlasting inheritance in the Kingdom of heaven for all those whom the Father hath given unto him VI Although the work of Redemption was not actually wrought by Christ till after his Incarnation yet the vertue efficacy and benefits thereof were communicated to the Elect in all Ages successively from the beginning of the World in and by those Promises Types and Sacrifices wherein he was revealed and signified to be the seed of the Woman which should bruise the Serpent's head and the Lamb slain from the beginning of the World being yesterday and to day the same and for ever VII Christ in the work of Mediation acteth according to both Natures by each Natures doing that which is proper to it self yet by reason of the unity of the Person that which is proper to one Nature is sometimes in Scripture attributed to the Person denominated by the other Nature VIII To all those for whom Christ hath purchased Redemption he doth certainly and effectually apply and communicate the same making intercession for them and revealing unto them in and by the Word the mysteries of salvation effectually perswading them by his Spirit to believe and obey and governing their hearts by his Word and Spirit overcoming all their enemies by his Almighty Power and Wisdom and in such manner and ways as are most consonant to his wonderful and unsearchable dispensation CHAP. IX Of Free Will GOd hath endâ—ed the Will of man with that natural liberty and power of acting upon choice that it is neither forced nor by any absolute necessity of Nature determined to do good or evil II. Man in his state of Innocency had freedome and power to will and to do that which was good and well pleasing to God but yet mutably so that he might fall from it III. Man by his fall into a state of sin hath wholly lost all ability of will to any spiritual good accompanying salvation so as a natural man being altogether averse from that good and dead in sin is not able by his own strength to convert himself or to prepare himself thereunto IV. When God converts a sinner and translates him into the state of grace he freeeth him from his natural bondage under sin and by his grace alone inables him freely to will and to do that which is spiritually good yet so as that by reason of his remaining-corruption he doth not perfectly nor only will that which is good but doth also will that which is evil V. The will of man is made perfectly and immutably free to good alone in the state of Glory onely CHAP. X. Of Effectual Calling ALL those whom God hath predestinâ—ted unto life and those only he is pleased in his appointed and accepted time effectually to call by his Word and Spirit out of that state of sin and death in which they are by nature to grace and salvation by Jesus Christ inlightning their minds spiritually and savingly to understand the things of

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