Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	day_n	keep_v	rest_v	3,645	5	9.1591	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17244	The vvhole summe of Christian religion, giuen forth by two seuerall methodes or formes the one higher, for the better learned, the other applyed to the capacitie of the common multitude, and meete for all: yet both of them such, as in some respect do knit them selues together in one. By Edmund Bunny Bacheler of Diuinitie.	Bunny, Edmund, 1540-1619.	1576 (1576)	STC 4096; ESTC S118853	72,840	176

we may accompte it but a small matter so lightly to take into oure mouthes the name of our moste holye God yet the Lorde in his Iustice findeth it to be so great a sinne as that he must needes condemne for it And then doth there an heauie iudgement remayne for those that are the worst sort of this kinde of sinners The fourth Commaundement THe fourth CoÌ„maundement requireth that we walke those wayes that it hath pleased God to lay foorth to bring vs to this worshippe before described But the peece of Scripture that belongeth thervnto may be diuided into three principall partes The first to be the Commaundement it selfe of the seuenth dayes rest the seconde the concession or allowaunce of sixe dayes working the thirde and last by what reason he perswadeth vs to keepe this rest As touching the commaundemet it selfe we haue to consider somewhat otherwise then in the others first what it requireth then what it forbiddeth It requireth first one Braunch that here is named then also the Roote and whatsoeuer other Braunches come oute of the same The Braunch is no more but this that we keepe holy the seuenth day resting from our vsual labours therin The Roote is to be godly minded or to haue an vnfeined and an earneste desire to attayne to thys worshippe before described and so throughly to be sanctified by the gracious woorke of God in vs that euery day more more wee maye cease froÌ„ our owne naturall woorkes whiche euer are naught and be occupied in his that so we may worship him aright The other Braunches that do grow out of his Roote are many and diuers Firste suche as doe apperteine to the keping holy or right vse of the Sabboth day besides that other whiche is already sette downe as namely to spende the whole Sabboth day eyther in Publique exercise as in ordinary seruice or Sermons or in priuate meditaioÌ„ examining in what case we are and lifting vp our heartes vnto God in thankesgeuing or prayer as occasion is offered and prescribing to our selues whatsoeuer is of vs to be done or in such other workes of charitie as by iuste occasion we shall be at any time called vnto Then also whereas it is knowne well inough that God worketh that worship afore saide in vs by secondary causes we may oute of it easely gather that by the vertue of this commaundement we are led to seeke out the benefite of them and to take it vnto our selues Of these secondarie causes I find two sorts wherof the former may well be termed Ordinarie meanes wherby it pleaseth god to worke the other are more properly Helpes for the better working of those meanes So these other Braunches which do appertaine to this Com. may well be reduced vnto a couple of principall sortes the former of those that doe apperteine to these Ordinarie meanes the latter of those that do apperteine to those other Helpes As touching both which there are three principall thinges that in this place were to be considred first what they are secondarily how God worketh by them thirdly in what sort we haue to meete with the working of God or howe to take the benefite of them But because the firste the secoÌ„d of these three are alreadie set downe in the former booke wherevnto they do more properly apperteine here we shall nede to talke but of the third that is how we ought to take the benefite of them Therefore to come to those Ordinarie meanes the word the Sacramentes the Church Gouernment this is our duty in euery one First as touching the worde we ought so highly to esteeme of it that not only we study it by our selues diligeÌ„tly geue eare to the same being read vnto vs but also that we euer mainteine the ministery so far as the direction of God doth lead vs The mysterie of the SacrameÌ„ts haue we often to vnfolde before our eies euer striuing therby to mainteine better our vnioÌ„ with Christ and coÌ„tenting our selues once to haue receiued th one ofteÌ„ to quickeÌ„ vp our faith by thother As touching the Church we must in dede be one of them yet we muste take good hede vnto theÌ„ As touchinge the former of these two pointes because they are the people of God we haue to associate our selues vnto them and among them so nere as we can not diuiding our selues froÌ„ the rest to the better sort when once we are come together not to part againe without iust occasion nor to geue them occasion to cast vs out or to sunder themselues from vs but euer keeping with them diligently to reape from tyme to tyme whatsoeuer spirituall commoditie we may haue by them As touching the latter because they are but Men we muste beware leaste yf they happen to fall from the truth eyther in the whole as the Iewes and Turkes or but in part as the church of Rome very fouly hath don they cary vs also with them Laste of all that we may reape the benefite of Gouernement firste we haue to submit our selues willingly to drawe in the yoke thereof not onely when our Magistrates them selues are good and their lawes very easie but also when theÌ„ selues are bad tyrannous their lawes very greuous so long as the greuousnes of them consisteth not in commaunding such thinges as are yll nor in forbidding such things as are good eyther in nature or in circumstance as the case standeth but onely in restreining our outwarde libertie in thinges indifferent Then also we muste doo our endeuour to maineteine and vpholde them with our Counsell Prayer Bodie Goodes whether them selues be good or badde so long as they are our lawfull Magistrates The Helpes that I speake of which it hath pleased the wisedome of God to coÌ„mend vnto vs for our better furtherance in those meanes and therefore to be ioyned with them are these three watching Fasting and Prayer Concerning which we haue in like sorte but the thirde point to consider that is howe we should helpe our selues by these which euery one may see to be this that we ought diligently to occupie our selues therein in them all in euery of them or in a fewe moe words firste that we aduise our selues with all possible circuÌ„spection what it is we haue to doe what may hinder or further the same Secondarily that we be so earnestly ben to do what we should that we busily auoide whatsoeuer may turne vs out of the way or but hinder vs therein and redily vse whatsoeuer may set vs through the way or neuer so little helpe vs forwarde Last of all that we haue so liuely a feeling of our owne wretchednes and weakenes on the one side and of the abuÌ„daunce and gracious kindnes that is in God on the other side that to the performaunce of these things we seke vnto god with feruencie of minde and to the ende that our prayers may better speede we euer purge our selues from our sinne least that by the

reason of it we become odious vnto him and neuer freight our heads so full of worldly fancies but that we may be able to kepe our minds vnto our praiers It forbiddeth first the Braunch then also the Roote whatsoeuer other Braunches come out of the same The Braunch is to be occupied in our vsual affayres on the Sabboth day The Roote is to be worldly minded or to haue so litle accoÌ„pt of our inwarde sanctification that we do not much care though still we remaine as bad as before and euer be occupied in the workes of our owne corrupt nature The other Braunches that do spring out of the same are diuers First such as do apperteine to the Sabboth day it selfe if we bestowe it or any parte of it in ydlenes goodfelowshippe inordinate feastinge drinking gamning or such like or yf we absent our selues from the ordinarie Diuine Seruice or yf we either cause or suffer others that are vnder our charge so to doo Secondarily as touching those Ordinarie meanes before sette downe yf we haue so litle care to be godly that we behaue our selues cleane contrarie to that whiche is before sette downe As namely firste as touching the worde yf eyther we doo flatly despise and abhorre or els not singularly regarde eyther the reading or the hearing of it or if eyther wee doo cleane plucke downe the Ministerie or by our niggardly allowaunce but steale away the force thereof as for the Sacramentes yf eyther altogether we shunne them or but in some poyntes after our manner abuse them buryinge the one in deepe obliuyon and comming to the other eyther vnreuerently or very seldome or not at all but for feare of cyuile coercion or shame of the worlde Concerninge the Church or in it the better sorte yf eyther we neuer ioyne vnto them or quickly start out againe or make them weary of our company or take not to vs the benefite of them And as for Gouernement yf we be so much geuen to lyue after our licentious will that eyther we go about to ouerthrow it one way or other or els lyue not by the rule of it at least wheÌ„ we hope that we are in secrete Last of all as touching those Helpes yf we doo not vse them as is described Firste concerning watching yf eyther we do not aduice our selues of those thinges aforesaide or yf they happen to come into our heades forthwith suppresse them and lull our selues a sleepe in securitie againe As for fasting if we vse not occasions of goodnes nor auoide occasions of naughtines but tenderly spare our labour in the one and licentiously geue ouer our selues to the other and in the meane season set downe our selues in some wicked or vaine toy in the name of Fasting Last of all as touching Prayer the Braunches are eyther neuer to trouble our selues therewith eyther not at all or not in our owne person but to put ouer that charge vnto others or els yf our selues will take a litle paynes sometimes therin to be sure of this that eyther we slippe a side from God and steale to some Saint or haue our prayers in a tongue that we doe not vnderstande or make but a lip-labour of them putting our heart and minde to other vses and leauing our lippes and fingers ends only to them The Concession or graunting of sixe dayes labour is nowe to be sene Concerning which we haue to consider first that it is no parte of the Commaundement it selfe speaking properly but onely a permission or an allowance Secondarily that seeing it is so liberall allowaunce as it is it ought to perswade vs in no wise to medle with the seuenth day to any such vse Thirdly that it is not so to be taken but that we may haue other holy dayes besides as they may be vsed notwithstaÌ„ding this the nature of an allowauÌ„ce being such as that it standeth of force but so farre as it is not restrained by some other law of as great authoritie Last of all that seing God chargeth vs with no moe it may seeme not to be so very needefull to haue any moe but only this Concerning the last part which is the reason whervpon the obseruation of this Com. is grounded the same is double The first reason is because god him self hauing finished his worke in those sixe dayes that went before did rest the Seuenth Which seemeth to conclude two things The firste very plaine that seeing he hath geuen vs example to doo that wherevnto his worde doeth directly call vs we as naturall children ought in this point to follow our fathers example The other more darke and more vncerten in it selfe neuerthelesse so well holpeÌ„ otherwayes that it also may come before our eyes whiche is no more but this that yf as the world was made in six dayes and the seuenth was a day of rest so is it likely to stand towards the point of six thousand yeres then immediately the eternall reste in glorie to beginne which not onely diuers of the learned haue said great likelihoods do import but also the scriptures do seme to witnes both by the whole and vniuersall course of them and also by certaine particular places then may a man in the seuenth dayes reste more sensiblie perceaue that nowe our Redemption to so many as labour is nere at hande and therefore that it is tyme to lyft vppe our heades both because wee are alreadie come to the sixte dayes afternoone and hope that of those yeares which yet remaine a good nombre shall be cut off Insomuch that hence ariseth double instruction firste to those that will not ceasse from their owne workes here that they muste in the worlde to come labour in eternall tormentes so that they can not with any sounde comforte beholde the Seuenth dayes reste then that those that heere ceasse from their owne workes that they shall rest in the world to come so that they may most ioyfully beholde the Seuenth dayes rest that is vnto them so comfortable a messenger of so blessed an estate so neere at hande The other reason is for that God blessed the Seuenth day hallowed it which also geueth double instruction Firste that suche as truly endeuour them selues to obserue this Seuenth dayes rest in suche sort as is prescribed shall no doubt become godlie because God hath blessed it to that ende then also that it is no maruell that suche as so litle accompt as they do to obserue it as they ought to do are so vngodly and wicked as they are because they refuse this blessing of God that shoulde make them better The fift Commaundedement THe fift Commaundement teacheth vs to linke together one with an other in such order as we find that God him selfe from tyme to tyme doth sette among vs For seeing that it requireth that all infeâ—iors honour their superiors or submitte themselues vnto them and all are inferiors in some respect euen the highest of al we may boldly conclude that this

vnperfect and confused maner in others the chosen I meane that should reape therby euerlasting blessednes he would haue it more soundly in greater perfection Concerning the thirde and last that is by what degrees his purpose was to haue it in those that shoulde haue this knowledge in them after the sounder and perfecter maner we finde his purpose to haue bene that in this world they should haue it more darkely and yet in great certaintie without doubting and euer increasing to a clearer light in the worlde to come they shoulde haue it more clearly and in as greate perfection and glorie as possibly maye bee in suche a Creature The Person of the Sonne VNto the Person of the Sonne we attribute the bringing forth of this his purpose out of the bosome or secrete counsell of the Father or in what sorte it is made manyfest as touching whiche we haue more specially to consider these two thinges first what is that worke wherein he hath made him selfe knowne then what are the principall partes thereof Concerning the former of these two it is to be knowen that we haue to cast our eyes but to the workmanshippe of mankinde and of all other Creatures that are ordeyned to the vse of man For though it should be so that he had many other worldes besides this of ours and many other workes as fayre and fayrer then this yet this onely and none other is ordeyned to vs wherein he will be knowen vnto vs. Concerning the other that is to finde out what are the principall partes of this manifestation of him selfe this is a large and a worthy matter And the parts therof are these three the beginning the continuing and the finishing of it That we may the better see in what sort it was begunne there are foure principall things to be considered First howe he made the world and all things therein before that euer he made man Secondarily in what sorte he made man Thirdly howe he delt with him after that he had so made him Last of all howe God hauing finished all that his worke rested the Seuenth day and hallowed it The first of these is not only an example of his Prouidende prouiding for vs before that we were but also an argument of his goodnes preuenting vs because thereby we perceyue he loued vs before that euer we could deserue any iote of his kindnes The seconde leadeth vs to consider what kinde of one he made vs firste in Body then in Soule As touching our Body or earthly nature he made man of an homely peece of earth Which is a sufficient proofe of Gods power a preseruatiue agaynst pride that mighte arise when he should beholde the excellencies wherwithall shortly after he should be indewed and a figure of the excellent worke of Redemption that afterwarde shoulde be raysed out of the base estate of the flesh or manhood of Christe The woman he made of a ribbe taken out of Adams side beeing cast asleepe Whiche is a singular prepratiue truely to loue and a figure of the Churche of God whiche is and can be none other but only it which is raysed out of the passioÌ„ of our Adam Christ As touching our Soule he endewed both the man and the woman with notable excellencies so to make them a more liuely image of him selfe as may appeare by these fowre things First that he made it to endure for euer Secondarily that he furnished it with a notable lighte of knowledge not onely in these inferior matters of the world both naturall and ciuill but also with whatsoeuer apperteineth to the true worship of God or to his spirituall kingdome Thirdly that he made him clene without any steine of sinne and fully able to fulfill the Lawe that afterwarde was geuen or to follow the rule of perfect righteousnes in deede worde and thoughte Last of all that he lefte him in so perfecte freedome of his wyll that both he mighte still haue done good till of his owne accorde he had turned aside and yet that when as it should come to passe that needes he would he should both leaue the way of righteousnes and peace and fall away to all iniquitie and to a moste wretched estate so both to keepe him selfe without steine when man shoulâ— fall and to make a way to the declaration of his Iustice and mercy The thirde that is the consideration howe he dealt with man after that hee had made him so excellent a creature resteth in two principall poyntes firste howe he dooth before prepare him to bring foorth the force of those his excellencies to the keeping of his Commaundement when it should be giuen then howe he geueth the commaundement it selfe CoÌ„cerning the former of these there are three poyntes that belong therevnto For first he gaue him the vse and soueraintie of all other creatures that hee might the rather neuer turne aside his obedience or seruice to them and haue therewithall bothe to prouoke hym to the seruice of God and also to mainteyne him therein Secondarily he gaue him to vnderstande that he was a most blessed creature both by the place wherein he set him that pleasaunt Paradise and especially by the Tree of life that he left him which Tree of lyfe was left vnto him to feede on as a Sacrament of his blessed estate and that in the midste of the Garden euer to be before his eyes Out of both which man might haue gathered that he was marueilous much beholding to God and that althoughe nowe he stoode yet in processe of time he mighte fall Last of all he fensed him about with the exercise of bodely labour geuing him charge to keepe and dresse the garden out of which also he might haue gathered not only that labour was a needefull exercise for him but also that he had neede to preserue him selfe in the estate that God had giuen him As touching the latter of them that is the geuing of the CommauÌ„dement it selfe we haue to consider three thinges Firste what the Commaundement it selfe was that is to forbeare one tree that it pleased God to exempte which was but obedience and that but in a small matter Then how he directeth him to keepe it whiche he doth both by denouncing vnto him most certayne and extreme wretchednes when soeuer he should breake it and therewithall interpreting the name vnto him that otherwise might haue bene very daungerous Last of all seeing that there is no seruice of God till a commaundement be giuen and as yet this commaundement was not geuen till this present that here is an other argument that the goodnesse of God euer preuenteth our desertes The fourth and last which is how he rested the seuenth day may first of all be a figure of our rest in Christ in this world begunne finished in the worlde to come Secondarily it is an argument or pledge that we are sanctified not by our selues or by any other but only by the Lord him selfe Thirdly it ought to be an

Selected quad for the lemma: rest_n

Text snippets containing the quad