Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	heart_n	spirit_n	worship_v	4,411	5	8.9748	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14653	The doctrine of the Sabbath Wherein the first institution of the vveekly Sabbath, with the time thereof, the nature of the law binding man to keep it, the true ground, and necessity of the first institution, and of the observation of it, on the severall day in the Old Testament, and also of the moving of it to the first day under the Gospel, are laid open and proved out of the Holy Scriptures. Also besides the speciall dueties necessarily required for the due sanctification thereof, those two profitable points are proved by demonstrations out of Gods Word. First, that the Lord Christ God and man, is the Lord of the Sabbath, on whom the Sabbath was first founded...2. That the faithfull under the Gospell are as necessarily bound to keep the weekly Sabbath of the Lords day... Deliverd in divers sermons by George Walker B. of Divinity and pastor of St. Iohn Evangelists Church in London.	Walker, George, 1581?-1651.	1638 (1638)	STC 24957; ESTC S103296	151,861	168

As for example Gods commandement and law given to Israell was that they should loue him the Lord their God and serue him with such worship as is agreable to his word This law bindes them and all Gods people in all generations unchaungable Jt bound all such as lived in the old Testament to serve God with sacrifices and burnt offerings and to worship him with their first fruits and sweet odoures and perfumes of incense and that in the place which he did chuse out of all the tribes of Israell And it bindes vs still who liue under the new Testament to loue God and to serue him But with a spirituall woshippe and seruice such as is most agreable to the word of the Gospell as Saint Paul shewes Rom. 12. â— and our sacrifices are not of bruite beasts but our owne bodies deuoted to the obedience of Christ and sacrifices of thankes and praise which are the calfes of our lipps Heb. 13.15 for now men are not by the lavv bound to worship God In Ierusalem nor in the mountaine of Samaria but in every place to lift up puâ—e hands and hearts to God and to worshippe him in spirit and in truth Iohn 4.21 And to this worshipp the same law doth as strictlie binde us as it did the fathers to their bodâ—ly sacrafices in Ierusalem though the seruice in divers particulars is chaunged yet the law is perpetual and stâ—nds firme and immutable and bindes all Gods people in al their generations Soe likewise from the first promise of Christ a redeemer to mankinde Adam and all his posterity are bound to beleeve in Christ and to seeke expect and hope for salvation and life only in him the promised seede of the woman that is in him made man and mans mediatour And the law of beleeuing in Christ is perpetuall firme and vnchâ—ungable And yet the dutie which he requires is changeable and is chaunged now under the Gospel from that which is under the law in circumstance for the faithfull in the old Testament were bound to except and wait for Christ and to beleeve in him to come but we under the Gospel confesse Christ and beleeue in that Christ Iesus which is come in the flesh â—nd whosoever confesseth not Christ which is come but beleevs Christ to come he is lead by the spirit of Antichrist 1 Joh. 4.3 And euen thus the case stands with the law of the Sabbath which God gaue in the beginning when he sanctified the seuenth day for by that law he bound Adam and all his posterity to obserue and keepe an holy weekly Sabbath and that one the particular day of the week which is the day most blessed with the greatest blessing aboue all other daies of the weeke and wherein the created worke of the world comes to greatest perfection and that is brought into actuall being where God especiallie resteth and wherewith he is chiefly satisfied delighted This is the summe and substance of the law which equallie bindes all Gods people perpetually to the worlds end This law bound the fathers to keepe holy the seventh day and last day of the weeke in the old Testament because that was the day most blessed with the greatest blessing as yet reuealed in the world that is the promise of Christ his actuall undertaking beginning to be mans mediatour by which promise of the redeemer bringing in of supernaturall grace which is spirituall immutable the mutable worke of the creation was perfected in which mediatoÌ„ of Christ God rested took such delight that he would not go about to uphold the world by way of creation but coÌ„mitted the reparation of the world to Christ the mediatour But now under the goâ—pel since the ful exhibition of Christ a perfect actual redeemer the perfecting of the work of redemption on the first day of the week in Christ his resurrectioÌ„ that first day of the seuenth which is the seventh in the weekly revolution if we count the daies beginÌ„ing with the daie next following is now the day most blessed wherin the created world is after a better manner in an higher degree perfected God findes that actually performed wherin he resteth wherwith he is fully satisfied And therfore the same perpetuall law of the Sabbath bindes us to keepe this day for our weekly Sabbath that not with such service as was holy under the law that double bodily sacrifices nor with assemblies appointed for preaching reading hearing of the law the promises of a redeemer to come for seeking salvation blessings in Messiah promised yet not come But with spirituall worship faithfull praier invocation in the name of Christ exhibited already exalted with reading preaching hearing of the gospel which declareth Christ Iesus already come in the flesh And thus I hope I haue fully answered the objection made it manifest the christian churches in chaunging the day of their weekly Sabbath their forme manner of worship haue not made void but established the law of the Sabbath which God gaue in the beginning and these chaunges doe in no case proue the law to be ceremoniall onely and mutable neither doth the moralitie and perpetuity of the law require that every circumstance of the Sabbath and every particular Sabbath duty should at all times remain the same perpetual unchangable CHAP. 10. BVT that this truth may yet shine forth more clearlie and may soe mâ—nifestlie shew it selfe that no scruples may remaine nor any doubts concerning it or any part of it I will proced to the second special thing which is before propounded That is to inquire search out discover the nature and kinde of this law and commandement of God concerning the weeklie Sabbath And how farre and in what manner it bindes Adam and all his posterity And herâ— I haue alarge field to passe through wherein divers points offer themselues to our view which J cannot passe by nor lead you along withouâ— due consideration of them First here J meete with divers and severall opinions of the learned concerning the law of the sabbath which come first to be rehearsed and examined Secondly I finde severall kindes of lawes which God hath given to men mentioned in the Scripture and divers sorts of commandements which we must severally discribe and distinctlie consider before we can determine that which principallie is here intended that is what kinde of law and commandement this of the Sabbath is and how farre and in what manner all man kinde are obliged by it bound to obey it The first opinion is that the law of the Sabbath is naturall morall perpetuall writen in the heatt of the first man in his creation And that as he was bound to keepe the seventh day holy to the Lord in the state of innocency Soe also are all his posteritie bound in all all ages even to the last man to keepe the weeklie Sabbath But they who conceiue

weekly Sabbath is founded which is briefely comprehended in these 3 particulars 1. Gods perfecting of the woâ—k crâ—ated 2. Gods â—est on the seventh day 3. Gods blessing of it Out of which particulars as I haue laid them open this Doctrine doth arise CHAP. 3. THat the first institutioÌ„ of the Sabbath on the seventh day of the first week of the world was grounded vpon Christ and occationed by the promise of him to be mans mediatour and the worlds redeemer And the true proper grounds of the sanctification of the weekly Sabbath vpon which it stands perpetually to the worlds end and to the eternall rest in heaven are Gods perfecting of the created world by bringing in redemption by Christ Gods rest delight and pleasure in Christs mediation and Gods blessing the seventh day with a blessing farre a boue the blessings all of other daies even the giving of Christ a perfect Saviour for mankinde This point is most plaine and manifest by that whih I haue before delivered But yet for the better setling of our Judgments and confirming of our hearts in the knowledge and beleefe of this truth Jt will not be amisse to add further proofes and reasons grounded on the sacred Scriptures First that which is the ground of Gods sanctifying the seventh day aboue all the other six dayes of the weeke must needes be somthing which came to passe one that day which farre excelled the workes created on the six dayes For the holy Scriptures and the common practise of all nations do concure in this that all holy daies whether weekly monthly or yearely are obserued and were first instituted in memory of some notable and extraordinary thing which on those dayes of the weeke moneth and yeare happened came to passe witnesse â—he passover Pentecost the feast Purim and dedication the feast of Christ nativity resurrection ascension our fifâ—h of November aâ—d many others But there can be nothing imagined greater then the works of creatioÌ„ which were all finished on the six daies but only the promise relation of Christ the redeemer the work of Redemption by him the eternall Sonne of God on that day openly undertaken and begune as I haue before proved First for Gods ceasing from his workes of creation and his bare rest from them it being a doing of nothing not making of good things cannot in any case be esteemed better then the workes of the six dayes wherin God created all things good and perfect with naturall perfection For doing of good is better in the judgment of all reasonable men then doing of nothing Secondly for Gods perfecting of the creation by bringing man and woman the last and chiefest of his creatures into being that waâ— on the sixt day and his making of every creature compleat and perfect in his kinde that was done on the severall dayes in which they were severally created they cannot be any ground of sanctifying the seventh day but rather of the six daies of the weeke Wherefore it remaines that Christ promised â— perfect redemptioÌ„ on the seventh day of the world beginÌ„ing actually to mediate for man to coÌ„municate his spirit supernaturall grace faith to our first parents is the ground of the institution of the weâ—kly Sabbath on that dayÂ· Secondly a supernaturall effect cannot proceed from a naturall cause a spirituall building cannot be surely setled on a naturall ground and foundation If the effect be supernaturall the cause must be such and if the buâ—lding be spirituall the foundâ—tion alsoe must be spirituall on which it is setled Now the sanctification of the Sabbath as it is Gods worke in the first institution it is a seperating of a day from naturall to heavenly spirituall and supernaturall vse and to workes which tend to such an end as cannot be obtained by creation but onely by the mediation of Christ and sanctification of the Sabbath as it is a worke and duty which God requires of a man is wholy exercised about things which concerne Christ which haue relation to him and which none can rightly performe without the communion of the spirit of Christ and the sauing guifts and graces of God in Christ. The Hebrew word Kadâ—sh signifies onely such workes in all the Scriptures wheresoever it is vsed never any thing is said to be holy or sanctâ—fying but in for and by Christ wherefore that ground of the Sabbath must needes be something in Christ or indeed Christ himselfe on the seventh day first promised and revealed a perfect and alsufficient Redemer and mediatour to gather all things to God Thirdly that which hath no proper or principall end or vse but such as presupposeth Christ and his mediation and is subordinate to him promised and to the revelation of redemption by him must needes be grounded on Christ and receive the first institution and Originall from the promise of him or him promised This is a certaine truth which with no culour of reason can be denied For God doth nothing in vayne he makes althings for there proper end vse and brings nothing into being before hee hath a proper end vse ready before hand for which it may serve Now the proper principall end vse of the Sabbath for which the Lord is said in the Scriptures to institute give it to his people is such as presupposeth Christ and his actuall mediation and is subordinate to the promise of redemtion by him First God himselfe testifieth both in the Law Exod. 31 13. also in the Prophets Ezech. 20.12 that he gaue his Sabbath to his people for this end and vse Thaâ— it might be a perpetuall signe betweene him and them to confirme them in this knowledge beleefe That he is their God who doth sanctifie them Secondly another maine vse for which God instituted the Sabbath is that it might be a signe and pledge to his people of the eternall rest or Sabbathisme which remaines for them in heaven and vntill they come to that rest they are bound to keepe a weekly holy Sabbath to put them in hope of that eternall rest soe much may be gathered from the Apostles words Heb. 4.3.9 Thirdly the Sabbath is for that end and use that by keeping it holy by sanctifying our selvs to the Lord and delighting our selvs in him and in his holy worshippe wee might grow up in holinesse without which none can come to see and enjoy God and soe might draw still more neere to God till we be fully fitted to see and enjoy him in glory and to come to his eternall rest in Heaven Now all these principall endes and vses of the Sabbath doe presuppose the promise of Christ and his mediation For first in him alone as he is our mediatour God becomes our God who doth sanctâ—fie us and without Gods shedding of the holy Ghost on us through Christ we can never be truly sanctified as appeares Rom. 8.9 Tit. 3.6 1 Cor. 1.30 And

haue a law giuen to Adam when all mankinde were in his loynes commanding a duty even the sanctifying of a weekely Sabbath which hath beene and is of as great use after Christ as before For as the Isralites were bound unto this duty by God Exod. 16.23.28 20.8 euen in al their generations as appeares Jer. 17.21 so also Gods people are bound to it under the Gospell whether they be strangers which joyn themselves to the Lord and lay hold on his Covenant Isa. 56.6.7 that is Churches of the beleeving Gentiles or naturall Isralites after their long hardnesse in the last daies converted to Christ the repairer of the breach and builder up of the old wast places after many generations Isa. 58.12.13.14 And J do not thinke there is any man professing Christianity dare be so impudent as to affirme that any of Gods people in any age are exempted froÌ„ the Holy duties by which the Sabbath is sanctified and a seventh day in every weeke kept Holy to the Lord or that we in these evill and perillous times haue not as much neede of them for the upholding of true religion for the increasing of grace godlinesse in our hearts Therefore undoubtedly all mankinde in all generations and ages are bound to keepe a weekly Sabbath My second argument is drawne from the duty it selfe of keeping Holy a seventh day weekly to the Lord and thus I frame it Everie duty imposed on Adam and his posterity by Gods commandement which is in it selfe perpetually Holy and just and of as great use to all men in all ages as necessarily in all respects as it was in Adam when God first enjoyned it by his law That belongs to all mankinde and all the posterity of Adam are bound thereunto in all ages to the end of the world The keeping of an Holy weekly Sabbath and sanctifying of a seventh day in every weeke is such a duty Therefore it belongs to all mankinde and all Adams posterity are bound to it in all ages to the end of the world The proposition is so manifestly true thâ—t there can be no acception against it to deny it is to deny that greatest of Gods commandements which saith that Gods people ought to feare the Lord and walke in his wayes to loue and serve them with all their heart and with all their soule and with all their might Deut. 6.5 10.12 For whosoever exempts himselfe or others from a duty which is perpetually holy just usefull necessary for all men he in so doing refuseth to serue God with all his heart soul might and teacheth others to transgresse that great commandement The assumption also is an undoubted truth For first there can be no time nor age named since mans fall corruption which brought all mankind vnder the bondage of hand toylsome labour eating his bred with the sweat of his face wherin the rest of one day in every weeke is not usefull profiâ—table needfull for mens bodies most just equall to be granted to their labouring servants toyling cattell the verie light of naturall reason reqiures it for the coÌ„mon good welbeing of all men He who denies this to himselfe and to his children servants cattell he is an unjust unmercifull man not to be numbred among the righteous who are good mercifull to the life of their beasts Prov. 12.10 Secondly justice equity require that seing the life of man is a pilgrimage on earth here on earth there is no abiding place for him nor any felicity true rest or perfection to be found but in heaven maÌ„ should not spend all his time all his thoughts studies in about the things of this world but that he should haue a set time at lest one day in every week wherin he resting ceasing from worldly cares laboures delights should wholy devote himself to heavenly meditations and to holy exercises which may fit him prepare him for the place of rest teach direct him in the right ready way thereunto enable him to walke wisely therin Who thinks it to much to consecrate one whole day in seven unto religious exercises which may fit him for eternal life he is undoubtedly most vnequall in his judgment a judge of unjust things Thirdly it is a thing not only good holy in it selfe that man of his owne accord much more being commanded by God should devote one whole day in every weeke to the mediate worship of God in thankfulnes for his creation redemption the vse of Gods creatures restored to him in Christ with some advantage But also very vsefull necessary for the seasoning of mans weekly laboures with justice piety for the coÌ„tinuance increase of holines religioÌ„ in his heart and for the enlightening of his mind rectifying of his will sanctifying of his affections and fitting him to undertake and begin all his weekly laboures in the feare of God to direct them to the right end and to perfect and finish them happily by Gods favour and blessing Jf any man shall dare to deny this we may justly feare that he is rude ignorant of those heavenly and spirituall things whereof all Gods people haue continually experience in themselves And the constant practice of Gods people who in all ages haue observed and kept a weekly Sabbath holy to the Lord and therby haue profitted in all piety and holinesse will convince them of grosse blindnesse stupidity Adam no doubt did every seventh day devote himselfe to Gods worship and taught his first sonnes Caine Abell to bring their offerings to God at the end of daies that is every last day of the weeke for that is the most proper sence of the words in the Hebrew text Gen. 4.3.4 And so soone as the posterity of Seth began to multiply and increase they gathered themselves into a Church were called the children of God or Gods people and hereby they were distinguished from the carnall and profane progeny of Caine then they began to invocate and call upon the name of the Lord that is to worship God in publick assemblies Gen 4.26 Whereas Adam Abell and Seth had invocated and worshipped God in their own private families onely now the faithfull being multiplied did frequent publick assemblies which could not be but in set places and at set times surely euery weeke on the seventh day which God had blessed and sanctified Also after that generall Apostacy which came in by vnequall mariages of the sonnes of the faithfull with the daughters of the profane the destruction of the the old world with the flood Righteous Noah who was saved in the Arke with his familie immediatlie after began to observe the holy rest of the seventh day for it is said that the Burnt offering which he offered on the Altar of every cleane beasts and cleane foule vnto the Lord was a sweet smelling

of the weeke which they are bound to keepe for their weekly Sabbath This is that which is most controverted called in question among the learned in this age therfore comes to be first proued and clearly demonstrated by testimonies and proofes out of the holy Scriptures which being performed I proceed in the next place to the dutie of rest will shew how far Christians are bound unto it on their weekly Sabbath the Lords day And in the last place I will come to the speciall duties of sanctification by which that day is to be kept holy to the Lord now under the Gospell First for the day it selfe Some are of opinion that it is the same which was from the begining that is the seventh last day of the week This opinion is grounded upon the bare letter of the law as it was giuen both in the institution and sanctifying of the seventh day renewed againe in the fourth Commandement and understood by the fathers in the old Testament J confesse that the words of the law if we take them as they were limited to the fathers not considering wiâ—hall how and upon what grounds and conditions God made the seventh day the weekly Sabbath they seeme to favour their opinion For if we conceiue no moâ—e but a mere cessation and rest of God from his works on the six daies created to be the ground of the law then we may also conceiue that the law of the weekly Sabbath binds all mankind to that particular day in all ages because the ground is the same to all men equally belongs to all men in all times to the worlds end Oâ—hers are of opinion that the law of the Sabbath being but a mere ceremoniall law is a bolished by the comming of Christ and bindes not us under the Gospell to any particular day And that it is free for the Church of God to appoint any day for their holy assemblies and that Christians haue no Sabbath neither are bound to keepe any such rest as the law required in the old Testament Others hold that the law of the Sabbath is naturally simply morall in the generall nature of it as it requires a weekly Sabbath to be sanctified and kept holy and that the particular determination of the daie is an honour and prerogatiue which belongs to Christ the Redemer who is the Lord of the Sabbath And that it was the purpose of God from all eternity and in the first giving of the law as to consecrate the seventh day in memory of God perfecting all the works of creation resting from them on that day so also to consecrate by the resurrection of Christ the first day of the weeke to be ever after the weekly Sabbath in honour and memory of the worke of redemption which on that day was fully perfected by Christs rising from the dead and entering into that state of glory in which he rests for ever hauing no more to do for the ransoming and redeming of mankinde Gods justice being full satisfied The first of these opinions being grounded vpon a carnall vndestanding and imperfect sence of the words of the law hath but a weake and sandy foundâ—tion and because as the first authors of it were blasphemous hereticks which erred in diuers fundamental points of christian faith and Religion Soe also the reviuers of it are either cursed Anabaptists or men who doe not rightly vnderstand the law nor the groundes and conditions vpon which it requires an holy weekly Sabbath Therefore it is justly hated and rejected as a Jewish errour the maintainers thereof haue in all true Christian Churches of all ages beene branded with the name of hereticall and Iudaicall Sabbatarians And I need not spend any precious time in confuting it and the frivolous fallacies by which it is maintained The second opinion being too rashly conceived and vnadvisedlie professed and held by some godly Divines of the reformed Churches who in this point do much contradict themselves also being an unsound opinion and therefore well relished by Popish Schoole-men malicious Iesuites licentious Liberâ—ines and men of profane hearts hath no ground in the Scriptures nor any sound Orthodox writings of any auncient fathers Yea bringing great confusion into the Decalouge which is the summe of the morall law and laying a foule staine upon our Church which hath appointed the commandement of the Sabbath to be read among the tenne Commandements and enjoynes the people to pray that God would incline their hearts to keepe that law as well as all and everie one of the rest Therefore I shall not spend any time in the confutation of it The arguments which are brought for the confutation of the contrary truth will sufficiently raze and vtterly abolish it out of the hearts of all true Christians The third opinion is most agreeable to the holy Scripture and the common Doctrine of the Orthodox writers both of auncient and later times especially of the most godly and learned in the Church of England who haue heretofore writen learned treatises of the Sabbath and expositions of the ten Commandements of the Decalogue And therefore I wil bee bold here againe to commend it to you for an undoubted truth which I haue aboundantly proued confirmed by many demonstratiue convincing arguments already partly in that large search which J haue made before into the nature of the law of the sabbath and that description which I haue made of it but most fully in that passage where I proued the change of the day by the resurrection of Christ from the seventh to the first day of the weeke now vnder the Gospel and brought diuers argumenâ—s to shew that the law which God gaue for the keeping holy of a seventh day in every weeke at the first institution of the Sabbath here in my text and renewed againe on mount Sina and giue â—fâ—en in charge by Moses to Israell doth now as strictly binde us to keepe an holy Sabbath on the Lords day in everie weeke as it bound the auncient people of God in the old Testament to keepe the Sabbath of the seventh day But for the confirming of your hearts in the beleife of this truth and in the knowledge of this duty I will not multiply any new arguments onely that you may more firmely retaine it in your memories and still beare it in minde that you are in conscience bound to keepe only the Lords daie and none other for your weekly Sabbath in these times of the Gospell J will briâ—fly touch and explaine some principall heades which haue beene before laid down at large and in ample manner The summe whereof is this Namely That although the law of the Sabbath is not a law of nature in â—hat rigid sence in which some do conceive it that is a law written in mans heart expresly and distinctly in the creation which by the mere instinct of nature and direction of naturall reason did lead man to keepe everie seventh day of the

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