Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	lord_n	soul_n	6,920	5	4.8290	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01767	Of the Christian Sabboth a godlye treatise of Mayster Iulius of Milayne / translated out of Italian into English, by Thomas Langley.	Julius, of Milan.; Langley, Thomas, d. 1581.	1552 (1552)	STC 11903; ESTC S2707	16,368	72

thou kepe holy the sabboth daye Exo. xâ— syxe dayes shalte thou worke and the seuenth is the Sabboth of the lord thy god thou shalt do no worke there on Iustitution of the sabboth In thys speche God principallye sheweth to the people of Israell that a man can not be sanctified nor iustified by hys owne workes but proueth that to come to holines behoueth to kepe goostly sabboth This is purport and intent of thys coÌ„maundement namely that we oughte to be deade to the workes of our owne flesh for beare and rest from sinne and continually haue our meditation study of the kyngdome of god practisinge our selues in this goostly rest we sanctify the christen Sabboth For thys consyderation it is I thynke that Austen writyng vnto Ianuarius sayeth Lib. 2. ca. 12. that this commaundemente of the sabboth is figuratiue a shadow touching the outwarde keping of the daye whiche is cleane abrogated together with all other shadowes and ceremonies of Moses by the death of Iesu Christ Wherfore auncient writers saye thre causes of the sabboth that God appointed the coÌ„maundment of the sabboth for thre causes Fyrste cause Fyrst because the lord vnder the commaundemente of the bodely rest wold haue vnderstanded the spirituall goostly quiet wherin the faythfull surceasse from fleshly workes geue place to god to worke in them the workes of the holy Goost Seconde cause The seconde cause why the Sabboth was commaunded to the Iewes is that the people of the Hebrues myghte haue an appointed to heare the word of the Lord. The thyrde cause is that seruauntes Thirde cause and such as be in subiection and vnder the coÌ„maundement or rule of others may haue some ease and discontinuaunce of labour Thus albeit that we find how the sabboth was instituted for thre causes aforesaide yet neuerthelesse the principall and chiefe cause why this ceremoniall commaundemente was geuen is because it shuld sygnify importe to vs the reste from sinne halowing of our soules and mindes For thys cause we read in the old testament that there was no commaundement so precisely and straightly geuen to the Iewes Exo. xxxv as the keping of the Sabboth was when god coÌ„playneth that al religion was destroied and wasted among the Iewes Hier. xvii he lameÌ„teth that this sabboth is broken Qezech xx that it is not kept not sanctified as though the lord shuld say sabboth is all religion that when the sabboth is defiled despised there remaineth no other thing wherwyth God can be honoured Wherfore the lord commaundeth the religion of the Sabboth aboue all other spiritual workes speaking to hys people on this wise take heade o ye childreÌ„ of Israel that ye kepe my sabboth Exo. xixi. because it is a signe betwene me and you thorough out your generation that ye may knowe that I am the lorde that sanctifie you Kepe the sabboth for it is holy vnto you it is an euerlastyng couenaunt betwene me the people of Israell and a perpetual signe By these wordes of the Lord is well perceaued that the sabboth is a signe wherby the people of Israel may know that god is their sanctifier A christeÌ„ man can not become holy onlesse first of al he crucify the euil desires of his carnal wyl Therfore the straight keping of the ceremonial sabboth is not the thing that can make vs holy but it is a shadow and sygne which teacheth vs to leaue of froÌ„ our fleshlye workes that the sprite of the lord maye worke in vs the true sanctificatioÌ„ goostlye sabboth so that the carnal wil of the christen man should geue place to the sprite of god his worldly hert to the wil of god Our bodye with all the carnal meÌ„bres therof shuld reste from voices al dishonest workes that god may do in vs hys holy and goostly workes This is that spiritual sabboth christen holy day that Paule describeth to the Hebrues Heb. iij. where he sayeth therfore there remaineth a rest vnto the people of god Heb. iiij For he that is entred into his rest ceasseth from his workes Gene. ij as god dyd froÌ„ hys let vs make hast therfore to entre into the reste And forsomuch as a true christian oughte alwayes to subdue kepe vnder the flesh with it coÌ„cupiscences lustes Continuall Sabboth he therfore euery howre kepeth sabboth taketh not one daye to be more holy then another This our spirituall sabboth we begin in this mortal lyfe from daye to day as the power of the sprite of god encreaseth in vs we more and more reste froÌ„ the workes of the fleshe be more feruent forward in halowynge the sabboth flesh breketh sabboth Gal. v. But because the flesh continually wrastleth striueth agaynst the sprite and abateth him from the perfecte loue therfore no christen maÌ„ whilest he abideth in this flesh kepeth throughly perfectly the sabboth notwithstaÌ„ding at the last when we shal be coupled to Iesu Christe the kingdome shal be resigned into the handes of god the father 1. Cor. xv god shal be al in al then shall we kepe the perfect sabboth This is that perpetual sabboth coÌ„tinuall holy day that Esay the Prophet describeth saying Esay lxvi there shal be sabboth after sabboth and newe mone after new mone whych also was resembled shadowed of the lord god to the Israelites in the outwarde keping of the seuenth day This is that sabboth for whych the Prophet so much bewayleth because the wicked went about to take it quite away from the earthe Psa lxxiij sayinge come of let vs take euery sabboth of god out of the earthe Other sabboth then thys do not the chyldren of God acknowledge the is to staye trust in the merites of Iesu Christ Christen sabboth by meane wherof they be iustified and crucifye their owne fleshe And forsomuch as a christian maÌ„ is assuredly certified knoweth that he hath god for hys father therfore he layeth al his trauayl grefe vpon him which taketh care for his childreÌ„ The faithful kepe Sabboth when they say in the lordes prayer o lorde thy wyll be done By these wordes the faythfull is replenished fulfilled with the sprit of the lorde knoweth that it is not behouefull to folowe hys carnal wil that the wil of god might be done accoÌ„plyshed He that is the brother of Christ is guyded by the comfortable sprite not by the wysdom of of his flesh Whether death or life shame or honoure riches or pouerty trouble or prosperity come the christian man is nether dismayed with dispayre nor puffed vp in pride For he kepeth diligently the sabboth of the sprite taketh it for certayne that he is in the handes of god Happy be those Christians that sanctify the heaueÌ„ly Sabboth in their hertes yea more then happy maye I call them for they are

Of the Christian Sabboth a godlye treatise of mayster Iulius of Milayne translated out of Italian into English by Thomas Langley Exod. xx Â¶ Remembre that thou kepe holye the Sabboth daye Anno Domini 1552. Mense Maio. Â¶ To hys verye entier frende mayster William Lewes of London Thomas Laugley wisheth grace and peace in Christe THE discipline of good conuersation gentle Mayster Lewes standeth chieflye or rather altogether in ij poyntes that is in doctrine and exercise By doctrine is taught to know what should be done by that other men be broughte to custome that they be willinge readye to put in execution that which they haue learned And the one of these with out the other is maymed vnperfecte Wherfore Moyses semeth to haue taken better fourme of gouernement theÌ„ any politike ruler of the heathen in his lawes makynge For where the Lacedemonians and Cretians ordered al by doinges and vse withoute muche a do makyng in wordes and contrary wise the Athenians spente longe space in decrees making but were slacke in requyrynge the performaunce of the same Moyses most diligently hath coupled And ioygned them so together that nether he parted good custome of liuynge from doctrine nor suffered doctrine to be wtout inuring of workes But because they shoulde agreablye be matched he aswell made lawes for reste and forbearynge of workes as he did for the dilygence of labour to be occupied not that they re ceasynge from workes shoulde mayntayne idlenes and slouth but that therby they might be guyded by knowledge and that their offences shoulde not be cloked or excused by ignoraunce For that daye that they rested whyche they named therfore the Sabboth and was not ones or twyse in the yeare but euerye weke ones on the seuenth daye they came together to here the lawe of God wherin was conteyned all suche thynges as they shoulde do and expres in their behauiour The maner of their comming together as Philo telleth was thus When the ordinarye day came they assembled to their temples with muche spede and there did sitte geuing good audience diligenteare to the scriptures onlesse at tymes wyth one accorde they spake a word in commendation of that that was there saide redde and the priest or one of the elders rehersed the lawe and expounded it and this fashion they vsed at the seuenth day till the euening tide and then departed By meanes wherof they neded not to aske of the lawiers what they shoulde do nor coulde be in their euill discharged by any colored excuse of lacke of knowledge but the husband to the wife the father to his chyldren maisters to their seruauntes declared the commaundementes of the law Thus was doctrine taught one daye exercise and practise all the weke after was put in execution and vsed Whatsoeuer labour letted them from resorting to the hearing of the law was straightly forbiddeÌ„ sharpe payne appointed for correction of the offendours therin Nowe if this precise order was vsed on the Sabboth daye vnder Moyses his doctrine so duely taught and all to bringe men to a ciuill order outward rightewesnes howe muche more nedefull is it that we which profes christ be busied in learninge the lawes of the gospel the law of the sprite the word of life which whosoeuer knoweth shal receaue for their obedience honest coÌ„uersation not only reward temporal in this life but also in the world to come saluation of our soules life euerlastinge Let it not therfore greue vs which be in the daylight of the gospell on the dayes of assembling together deuoutly to vse our selues seing the Hebrues the were hudâ—â— the cloudy shadow letter of the lawe shewed theÌ„selues so willing forwarde to obserue the same For albeit the Iewysh Sabboth touching the seuenth day be abrogated expelled yet is not the coÌ„maundement of the Sabboth sanctifiyng disanulled but remaineth stil as a headful part of christian religion coÌ„teyning all such due seruice as belongeth to the glory of god And for that cause our elders when otherwise blind ignoraunce had ouershadowed the hole world that the Sabboth might reuerently be halowed ordeyned by act of parlament that in thys realme no fayres nor markettes shuld be kept vpon the sonday or other soleÌ„ne feast as vpon christmas day easter day with soÌ„day ascension day as appeareth in the actes of Henry the .vi. king of this realme But nowe wheÌ„ for our knowledge we should be better thorough vnbrideled libertie we be groweÌ„ to such badnes that al law of god maÌ„ set aside men be wholy geueÌ„ ouer to folow their lustes on the sabboth daies not only by going to markets fayres gasinge games but also by misusing their time that shuld be spent in reading or hearing of the word of god in praier and visiting of the poore in beare baiting hauking huÌ„ting daÌ„sing carding dising baÌ„quetting other kindes of riot surfetting And thus make those daies most vnholy of al the weke worthier to be named idle dayes for their euil occupiyng of the rest then holy dayes for any halowed working where our rest froÌ„ workes of body should be an earnest exercising of oure sprites in goostly doinges Wherfore it is to be wished that a reformation and redresse might be taken therin by the magistrates for the restoring of the sabboth to it owne propre kinde And because I perceaued that this treatise of maister Iulius of Milayne declareth handleth this matter at large I thought good so as I coulde to turne it into oure natiue speche that therby the christiaÌ„ reders might learn what their office is on the holy dayes se how far we be swarued oute of frame from the true natural vse therof And albeit the argument be vniuersall mete for all men for the matter yet it specially semeth verye fitting that it be dedicated to your geÌ„tlenes aswel for that you be geuen to the study of the Italian tong the by reading herof you mighte be an Aristarchus to examine how nere I haue gone to the Italian Phrase meaning of the author as also because it was my duty to shewe some testimony vnto you of the good hert the I haue borne to you euer sitheÌ„we wâ—re first conuersaÌ„t together in familiaritie of coÌ„pany and conference of study whiche as it began long agone so hath it stil coÌ„tinued fixed stedfast on my behalf Pleaseth it you therfore to accept in good part this tokeÌ„ small in quantitie but great both for godlines of the worke good will of the presenter chiefly for that it is your wont geÌ„tlenes to set muche by any gift the cometh froÌ„ your herty frendes And I shal dailie as occasion oportunitie serueth further vtter my faithfull loue toward you by suche thynges as my habilitie shal be sufficient to perfourme be a coÌ„tinuall petitioner to god for youre prosperouse healthe longe to endure Fare you hertelye well From Headcrone the .xxi. of Marche 1552. Â¶

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