Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	creation_n	day_n	rest_v	4,116	5	9.5419	5	true

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

celebrated and obserued To which holy respects we may add also these that God created the earth the heauens Angelicall creatures on that day graciously so therein preparing the locall place of our eternall Beatitude and heauently repose signified better by ours then the Iewish Sabaoth prouiding our companions therein an earthely habitation in the meane while to honour him in this life and make our selues by his graces worthy of our future glorification All Types of the old Sabaoth are in the mysteries of this fully accomplished This day is a gracious Symbole or signe of our speciall deuotion towards Christ a holy memoriall of spirituall graces receaued from him as the other was chiefly of Gods temporall benefits towards his creatures So as they seeme to be Iewes rather then Christians who against the vniuersall and known practise of Christs Church since the Apostles tyme esteeme the old Sabaoth more holy and worthy to be obserued then our Lords day made for such high and mysterious respects memorable to Christians Lastly the Apostle S. Paul ad Hebr. 4. plainely supposeth Christ to haue instituted a new Sabatisme or day of rest for his people in memory of his rest after the labours which he sustayned for our redemption ended as God ordayned from the beginning a holy day in memory of his owne rest after his workes of creation perfected And from the mysticall signification of these two distinct Sabaothes succeding ech other and simbolizing a double rest of Gods people the one in Abrahams bosome as our Sauiour tearmeth the place wherein the Patriarches before him rested and the other in heauen with himselfe after his Resurrection he taketh an occasion to exhort the Hebrewes that sithence their Forefathers entred not through their incredulity into Gods rest figured by the first Sabaoth they should hasten to enter into the rest of Christ by the day of his new Sabaoth represented from which Text litterally so and truly explicated I make this argument The first Sabaoth representing that rest which God gaue to his people before Christ of which it is sayd Genesis 2. he rested the seauenth day from his workes c. is ended according to the Apostle vers 7. 8. and a new Sabaoth or Symbolicall day of rest was fortould by Dauid and ordayned by Christ after his labours ended vers 9. 10. But no new Sabaoth or Symbolicall day of rest distinct from the seauenth day can be vnderstood to haue beene mentioned by Dauid and instituted by Christ after his labours ended praeter diem Dominicum besides the day of his glorious Resurrection Therefore the old Sabaoth figuring the rest whereunto God inuited holy people before Christ is now ended and the Dominicall day symbolizing the new rest which Christians inuited holy soules vnto is in place thereof happily succeeded Iohn Traske lately entred into a humor of reading histories that he might seeme skilled in some other good studies besides the knowledg of Scriptures may chance to stumble vpon an obiection seemingly sufficient to proue the continuance at least of the old Sabaoth togeather with our Lords day For example S. Gregory Nissen in his Oration against such as brooked not reprehensions asketh an Heretike with what eyes he saw our Lords day who despised the Sabaoth these dayes being brethren so as he that reproacheth the one wrongeth the other also Socrates lib. 6. hist cap. 8. affirmeth the Sabaoth and our Lords day to be the weekly feasts of Christians wherein they were wont to assemble themselues And Anastasius Nicenus lib quaest 77. affirmeth those two dayes to be holy and festiuall The Apostolicall Church also of Aethiopia doth at this day religiously obserue both Sabaoths so as the old Sabaoth by these historicall passages and other authenticall testimonies of antiquity seemeth not to haue beene abrogated by the Apostles Whereunto I answere that albeit the Apostles abrogated the old Sabaoth and introduced the obseruatioÌ„ of our Lords day in place thereof as is already proued in this and my former question yet afterwards Christian Bishops occasionally and for a while only in many Easterne Churches renewed a festiuall and Christian obseruance thereof not that they held the Moysaicall precept still to oblige them thereunto as doth Iohn Traske and his disciples or that as Ebion they held it necessary for all Christians equally to obserue both Sabaothes whose opinion all the ancient Fathers are knowne generally to haue detested But for a holy and zealous refutation of the Symonians Menandrians Cerinthians Carpocratians Basilidians Marcionistes and other like Heretykes who to reproach the Author of the old Testament whom they tearmed An euill God least they might seeme to honor him in any sort feasted on the Sabaoth as S. Epiphanius recounted haeres 42. the holy Pastours and people of Christs Church in a zealous detestation of their blasphemies and to shew the same God to haue beene author of both Testaments faithfully and fittly for a tyme obserued both Sabaothes forbidding any Christian vnder grieuous penalties to fast on Saturday more then on our Lords day one Saturday only excepted wherein our Sauiour lay dead in his sepulcher as is expresly mentioned in S. Ignatius Epist. ad Philipenses in the 55. Apostolicall Canon and in sundry other ancient Authors Which Christian and occasionall obseruance of the old Sabaoth is knowne not to haue beene generally practised but only in particuler Churches wherein such heretikes liued and as those Heresies ceased the festiuall keeping of the Sabaoth ceased also and Christians feasted aswell on it as on friday in memory of our Sauiours death and the Apostles sorrow continued vntill his ioyfull Resurrection as is expresly affirmed by Innocentius epist 2. c. 4. Hieron epist 97. August epist 86. 18. by Cassianus collat 3. cap. 10 c. As for the Aethiopians still obseruing the Sabaoth I answere that they are knowne to haue byn corrupted since their Apostolicall conuersion with many Hereticall and Iudaical doctrines practising circumcision and sundry other rites of Moyses law vnlawfull to Christians An other Argument much vsed by Traskes Disciples is that if circumcision were by an expresse decree of the Apostles Act. 15. repealed with much more reason was the Sabaoth by their like decree to haue ben abrogated also considering that the Commandement thereof was included amongest the other morall and still continuing precepts of the Decalogue tables c. Wherunto I answere first that Circumcision was indeed by the Apostles declared to be a burdensome and vnnecessary precept to be imposed on the Gentills But to the Iewes it was abrogated only as generally the Sabaoth was by the contrary doctrine of the Apostles sufficiently warranting and securing the consience of any good Christian to belieue and practise any point of Religion taught by them albeit we read of no Apostolicall Synode purposely made to determine the same Secondly I answere that an expresse decree was more necessary to haue ben made by the Apostles of abrogating the practise of

defending them with such peremptory pride of iudgment as if he had receaued cleare and certaine reuelations therof The order of my discourse is easy to be discerned by the titles of my questions in both Controuersyes My manner of writing is to declare and refute his assertions with as much breuity and plainesse as I could contriue ech question I cite not many authors for any opinions both because my aduersary contemneth such proofes as also for that I want the coÌ„modity of a Library to collect them I haue intentionally written this Preface to discouer Traskes opinions not to disgrace his person further then I conceaued personall circumstances fitly vttered to expresse fully the grounds and occasions of his doctrines hauing to authorize me therein sundry examples of great Saints not sparing to relate grosser passages then heere I haue done of their Heresiarchicall Aduersaryes who as Diuells in their fearefull apparitions by platter-eyes clouen feete or stinking smells are wont to be discerned so they truly wolues in sheeps garments are by leuity of Doctrine pride of iudgment and other personall demeanours easily discouered to want the innocent humble nature of lambes conterfaited by them And as he that putteth himselfe on a stage to play the Fooles part must patiently expect laughter from his beholders so Traske broaching his hereticall fancies must prudently prepare himselfe to be more then smiled at by iudicious Readers THE I. CONTROVERSY QVESTION I. Of the seauenth Day before Moyses IOHN Traske seemeth falsely to suppose and Maister Cra. his Aduersary as lightly to graunt that a Sabaoth or seauenth daie of rest from bodily labour was from the beginning of mans Creation coÌ„manded by God by faithfull people continually obserued grounding as it should seeme this their assertion vpon the holy text of Gen. cap. 2. v. 3. wherein God is sayd to haue rested from his laboures blessed and sanctified the seauenth day As if for God to sanctifie and designe a day to be holy afterwards obserued in his especiall honour and seruice were all one as to make it a sabaoth or day of rest from externall labours which is most false and may be easily disproued by sundry plaine examples in the Moysaicall feasts of Azimes Tabernacles c. Wherein amongst eight holy ferialls or festiuall dayes celebrated with peculiar sacrifices and cerimonies coÌ„manded in them Leuit. 3. vers 8. 36 37. the first eight oÌ„ly were to be obserued as sabaoths and daies of rest from corporal labours So that God might sanctifie and designe the seauenth day to be holy and especially honored therein by Adam and his faithfull posterity and yet not make it such a sabaoth as afterwards he coÌ„manded Exod. 20. vers 8. 9. that strict manner of rest from eternall labours being no essentiall condition but only a cerimoniall solemnity of a sanctified day as those already instanced textes of Leuiticus do import in which it is said of the first and eight daies that they should be more solemn theÌ„ he other six immediatly God commanded in them abstinence from all sorts of bodily labours which notwithstanding when they are either necessary in themselues or charitably expedient for others cannot bee accounted morall breaches prophaning that day in which they are with due honour and praise otherwise giuen to God moderatly performed That representation of Gods rest by ours on the seauenth day which is cheifly respected and often instanced by Iohn Traske being only a typicall or figuratiue respect hauing no holines or morality in itselfe further then moderate rest from seruile and continuall labours as needfull and conuenient for all men to performe their thankfull duty and seruice towards Almighty God and lesse oftentimes interrupted and hindered by externall exercise of the body then by superfluous sleepe idle words or distractiue thoughts not expresly forbiden in the precept of the Sabaoth which according to the strict and ceremonious obseruance thereof from corporall labours is no where in the whole history of Genesis intimated to haue ben obserued by Abraham and other Patrarches whose labours iournies maÌ„ner of speÌ„ding their liues altars erected sacrifices offered exequies celebrated couenants and lawes giuen by God holily by them obserued are without any insinuation of such a Sabaoth particulerly recounted Moreouer many passages of that sacred historie seeme euidently to import that before Moyses time their was no such Sabaoth coÌ„maunded by God or by holy people practised as Genesis 31. vers 40. 41. Where Iacob pleading his faithfull diligent seruices done to Laban he testifieth him selfe to haue indured laborious dayes sleeplesse nights for twenty yeares togeather making no exception of Sabaoth daies as he would haue done no doubt if such had then ben obserued by him And Exod. 5. vers 19. the labours of his children are said to haue ben per singulos dies euery day prefixed and exacted by Pharaos officers without any insinuation of Sabaoths interposed And to say as Iohn Traske seemeth in his conference to do that as the first institution of mariage was by degrees corrupted with bigamy and diuorcing one wife to marrie another afterwards Math. 19. vers 8. So the Sabaoth likewise in processe of time grew neglected by gods people vntill in his law he renewed the old institution thereof is coniecturally only affirmed Christ himselfe hauing taught vs the first institution of marriage to haue byn so depraued but no mention is made in scripture at all of the old Sabaoth neglected Who likewise seeth not that neither the Patriarches themselues nor their holy progeny being knowne to haue obserued any Sabaoth but that it were a far more pious and profitable coniecture thence rather to inferre that no Sabaoth was then coÌ„manded then that such holy persons neglected the dew obseruance thereof and liued Idolaters of Gods precept against his owne expresse testimony giuen of Abraham Genes 26. vers 5. Where he is sayd to haue obayed Gods voice kept his precepts comandements ceremonies and lawes amongst which Iohn Traske groundlesly and idly supposeth to haue been included the obseruance of the sabaoth sithence no such precept giuen to Abraham or practise thereof can be found mentioned in scripture vntill the Israelites returning out of Egypt cam into the desert of Sin and began to be feed on the Manna rayned downe vnto them Exod. 16. vers 5. of which they were coÌ„manded to gather only six daies and on the sixt day they were willed to gather a double measure to serue the day following Moyses then first begining to tell them vers 23. 26. that God had spoken vnto him that on the morrow which was the seaueÌ„th day of gathering that miraculous food the rest of the Sabaoth was to be sanctified to our Lord. And when the Israelits either not crediting or not vnderstanding that which Moyses had tould them went out to gather MaÌ„na on the 7. day as they had done on the other six daies before which is an euident signe that as yet they held not

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