Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	day_n	lord_n	week_n	6,148	5	10.2436	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10834	A iust and necessarie apologie of certain Christians, no lesse contumeliously then commonly called Brownists or Barrowists. By Mr. Iohn Robinson, pastor of the English Church at Leyden, first published in Latin in his and the churches name over which he was set, after translated into English by himself, and now republished for the speciall and common good of our own countrimen; Apologia justa et necessaria quorundum Christianorum, aeque contumeliose ac communiter, dictorum Brownistarum sive Barrowistarum. English	Robinson, John, 1575?-1625.	1625 (1625)	STC 21108; ESTC S102955	59,722	74

the dead 3. That sequestâ—ing our hearts tongues and hands from everie servile work so far as humain infirmitie will beaâ— we might consâ—crate unto God a certain and set time day for the works of pietie towards him and of charitie towards men And albeit the state of Israell of ould compared with ours was childish and elementaâ—ie and so needed the more helps both for restraint and supportance yet have not we atteyned to such manlike perfection as that we need none at all in this kinde And not to meddle with the table of Christians whose aveâ—sâ—es from the due sanctification of this day gives no obscure testamonie that the same is sacred of God from which their prophane conversation so much abhorreth how behooffull and necessarie it is for the true worshippers of God that for some certain and whole day they should emptie and disburden their hearts of their earthly cares though in themselves lawfull that so they might wholy consecrate themselvs to God publiquely in his house and privately in their own partly by preparing themselvs and theirs for the publique worship and ministrie partly by calling to minde in themselvs and instructing and examining of those which belong unto them as they ought touching the things which they have publiquely heard as also in mâ—ditateing of the most glorious works of Gods hands the verie experience of everie godly and devout man may teach him He that sels himself to the holy and severe observation of this the Lords Sabboth turning away his foot from the Sabboth not to do that wherin he delighteth on the Lords holy day calling the Sabboth a delight the holy of the Lord honourable and shall honour him not doing hiâ— own wayes nor performing his own pleasure or speaking his own words then shall he delight himself in the Lord and he will cause him to â—ide upon the high places of the earth and feed him with the heritage of Iacob his father because the mouth of the Lord hath spoken it Where as on the contrarie no man doth or can neglect the same without apparent prejudice and wrong to pietie and goodnes both in himself and those under him To let passe other things how easily doth this thought steal into the heart not thoroughly perswaded of the holynes of this day what now There is in the day no holynes by Gods appointment save onely as in it the publique sermons of the church with prayer and thanksgiving are to be frequented and performed for me to be present at everie sermon speciallie made in the cittie both on the Lords day and everie other day of the week my speciall calling and worldly affairs will not permit Besides it were verie commodious for me on this Lords day to make an end of such or such a work which I have in hand to deal in such a busines to undertake such a journey And what should hinder me from so doing But provided alwaies upon this condition that look what this day wants the morrow or next day shall plentifully supply or if it so fall out thorough mine importunate buâ—sines that I bee something more behinde this week in these things I will certainly and at the furthest the next week be so much the more frequent in them and so make God and my soul amends And why as is the guise of ill debters will not men desire and take longer day even to months and years also considering how on the one side the heart of man is dayly faster taken held by the bait of worldly profit and pleasure and on the other lesse affectioned to Gods holy word by the lesse frequent hearing of it And hence alasse cometh it to passe that true pietie languisheth so much in the most and with it such other christian vertues as use to accompanie it Hence flow those tears of sorrow and lamenting which no true christian casting his eyes upon the reformed churches can forbear The third Reason is taken from that Apostolicall determination wrested by many to a contrarie meaning Coloss. 2 16 17. Let no man therefore judg you in meat or drink or in respect of a feast or new moone or sabbaths which are the shadow of good things to come but the bodie is Christ. Whence it appeareth more then plainly that onely those sabboths are abolished by Christs comeing in the flesh which were types and figures of Christ to come of which sort as there were not a few instituted of God by Moses so doth this Apostle here and elswhere sufficiently declare the abrogateing and abolishing of the same by Christ. But that the Sabboth of which we now speak comes in that reckoning we plainly deny For 1. In its primary institution Gen. 2. there can nothing be found not wholy morall Let a man haveing many eâ—es as Argus search the same with a candle he seekes as we say a knot in a bulâ—ush if he think to find in it any either shadow of Christ or shadow of shadow If any shall except that God by Moses did enjoyn unto the Israelites the sanctification of this day that it might be a signe between him and Israel throughout their generations that they might know that he is the Lord that doth sanctifie them I do answer first in the words of Arminius that the Reason upon which God did afterwards commend unto his people the sanctification of the sabboth because it was a signe between God and his people that it was Iehovah that sanctified them may be applyed to the times of the new testament further with them also the sabboths sanctification 2. Admit that this use were ceremoniall and typicall in the fourth commandement yet were there no force in the consequence from one end use typicall and ceremoniall superinduced and brought in upon the precept to prove the precept it self ceremoniall and typicall in the institution By the same reason it may be affirmed that both the Covenant of God made with Abraham I will be thy God and the God of thy seed as also the right of the first born for a double port on manie things more of like consideration were merely ceremoniall and typicall seeing that even unto them also were annexed and that by Gods appointment divers typicall and temporall respects of which notwithstanding none soundly minded will deny that the one is euangelicall and the other naturall 3. Considering that the observation of this sabboth was either injoyned as I perswade my self it was from Gen. 2 1 2 3. Exod. 16 26 30. to Adam in innocency and not yet needing Christ or at least that the reason of the institution did fit the state of innocencie as well as it did the Israelites afterward I doe undoubtedly conclude that the same Sabboth in the primarie and essentiall institution thereof is not to come upon their file which as the shadows of future things had Christ for the body Fourthly I argue from that premonition of

If reply be made that the fourth commandement is so ceremoniall that notwithstanding it hath this morall in it that some tyme be assigned and taken for the publique ministerie and exercises of religion I answer 1. That the same may be said in generall of the Mosaicall ceremonies whatsoever all and everie one whereof affoardeth something morall For instance The Mosaicall Temple or Tabernacle had this morall in it and perteyning to us as well as to the Israelites that it was a fit and convenient place for the Church assembly Is therefore the precept for the tabernacle as well morall as that for the Sabboth Is it alike a part of the decalogue and morall law Is it alike one of the ten Commandements 2. If the morall sanctification of the Sabboth stand in this that sometime be assigned to the publique ministerie then were the Israelites especially the preists and Levites bound to an everie day sabboth and sanctification morall being bound everie day to offer in the tabernacle and temple two young lambs the one at morning the other at evening for a daylie sacrifice 3. If the second precept of the Decalogue do in the affirmative part injoyn all outward instituted worship of God then also by consequence it requiâ—es some set time as a naturall circumstance absolutely necessarie to everie finite action in which the same worship is to be performed In vaâ—n then is the fourth commandement and to no purpose if it injoyn nothing at all but that which was injoyned before namely in the second 4. The verie essence of the fourth commaundment consists in this that a day of seaven be kept holy that is separated from common use and consecrated to God in whâ—ch as in a holy day the works of divine worship and such as serve for the spirituall man ought to be exercised as appears plainly by the reason taken from Gods example upon which the commandement is founded Take this away and the life of the precept seemeth to suffer violence The truly godly take some tyme for the exercises of Gods worship not onely publique and Ecclesiasticall but private also and domesticall yea in their closets as Christ teacheth Yet are not these either times or places in which such things are done then others arâ— Eyther therefore a day in it self must be holy by divine institution or the Decalogue is mayâ—ed in the fourth commandement But you will doubtlesse object the change made from the last daie to the first day of the week I answer 1. that change is meeâ—ly circumstantiall in which also the essence of the precept iâ— not abolished but established As for example God promised unto children duly honouring their parents a long life in that land to wit of Canaan then to be possessed by his people which the Lord thy God gave unto them The same promise by the Apostles testimonie still stands good to obedient children though out of Canaan and in another land so doth the same precept stand in force for the sanctification of the sabboth though removed to another of the seven dayes by the Lords hand 2. It is evident that this alteration was made both upon weightie ground and warrantable authoritie The ground is Christ our Saviours resurrection from the dead in whâ—ch mans new creation at least in respect of Christ working the same in the state of humiliation for that â—nd undertaken was perfeited a new kinde of kingdome of God after a sort established and as the Scriptures speak all things made new And why not also a new sabboth after a sort in which yet notwithstanding the former as â—he creation also by Christâ— is not so properly abolished as perfited The authoritie upon which this change leaâ—eth is no lesse then of Christ himself who first by word of mouth for the fortie dayes after his resurrection taught the disciples the things which apperteyned to the kingdom of God that is as Calvin saith whatsoever things they published either by word or writing afterward 2. By his example or fact setting himself in the middest of the same his Apostles the first day of the week and as Iunius saith everie eigth day till his ascension into heaven therein not onely blessing them with his bodily but much more with his spirituall and that speciall presence 3. By his spirit speaking in his Apostles whose office it was to teach his disciples to observ what things soever he had commanded them and to declare unto them the whole counsail of God who also in their whole ministration were to be reputed none other then the ministers of Christ and lastly whose both writing preachings accordingly even about order and comlines to be kept in the church exercises were the commandements of the Lord Iesus Agreable hereunto it was that the Apostle Paul coming to Troaâ— and there with his companie abidâ—ng seven dayes he did not till the first day of the week which yet was the last of the seven call together the aâ—sciples to eat bread that is to communicate in the Lords supper Hereupon also it was that the same Apostle ordeyned that on everie first day of the week as on a day sanctified for the holie assemblies and â—ttest for most effectuall provocations to the supplying of the necessities of the poore Saints everie one of the richer sort should lay something apart as God had blessed him for the releif of the Churches in Syria at that tyme oppressed with great penurie and want Lastly upon none other ground but this was this day by Iohn the Apostle named expresly the Lords day as being consecrated to the resurrection and service of the Lord Iesus for which end also it was kept in the primitive Churches as appeareth by most ancient and authentick writers Neyther did Pathmos more distinctly denote a certain and known Iland and Iohn a certain and known person then did the Lords day a day certain and known especially unto Christians unto whom the Apostle wrote Whereunto also agreeth that of Austin This Lords day is therefore so called because on that day the Lord rose again or that by the verie name iâ— might teach us how it ought to be consecrated to the Lord. The second reason is because the sanctification of the Sabboth the circumstantiall change notwithstanding doth as well belong to us in our times as to the Israelites in theirs whether we respect the Reason of the commandement or the end The reason is taken from the example of God himself who rested the seventh day from the works of creation The ends are 1 that we framing our selvs to Gods example after six daies spent in servile works or works of acquisition might rest the seaventh 2. That we might recount with our selvs not onely with thankfull but also composed hearts as the creation of man and of all other things for mans good so also his re-creation renovation clearly shineing in the resurrection of Christ from

Christ Math. 24 20. Pray that your flight be not in winter nor on the Sabboth I am not ignorant how the most divines both ancient and later do understand this sermon as Chrisostom saith as made of the Iewes seeing that as the same authour hath it neither the Apostles did observ the Sabboth day neither yet were they in Iudea when these things were done of the Romans many of them having departed this life and the rest if anie survived having bestowed themselvs in other places But with due reverence to them all be it spoken it seemeth by the text to be otherwise For 1. Christ made not this sermon to the Iewes as Iewes but to his disciples and those alone and the same comming unto him secretly to be taught by him whom he forewarned in the same place how that first at the hands of the Iewes in Iudea and after of the Gentiles every where they should be evill intreated for his names sake v. 3 4 9. 25 26. with Luke 21. 12. Secondly our Saviour in saying Pray ye makes it plain that that he speaks of them and their associates unto whom he speakes to wit Christians Lastly how could it be that Christ who by his death now drawing so neare as that there was but a step unto it was to abrogate and abolish all Iewish ceremonies and shadowes should to carefully provide for the so religious observation of a shadowish and ceremoniall sabboth and that not for a day or two but for so many yeares after the same his death Could anie thing more weightie be spoken by Christ or which could more deeply imprint in the hearts of men a religious regard of the Sabboth then that it behooved them to obteâ—n by prayer at Gods hands that they might not be constâ—eined unto that thing although permitted them of God in case of urgent necessitie which might violate and interrupt the publique and solemn sanctification thereof It is true then which Chrisostome saith that the Apostles did not observ the Sabboth to wit Iewish but the Christian Sabboth oâ— Lords day they did undoubtedly celebrate The fift and last Reason may be fetcht from the verie Gentiles themselvs who directed by the glimps of the light of nature how darkly soever shineing in them had their holy daies and some of the same such as in which not so much as the pleading and determining of suites were admitted It seemeth naturall that some day and morall that some day certain and distinct be sacred unto God and the same as Iunius saith every seaventh day in which men forbearing all servile works may consecrate and give themselvs to God in the duties of pietie and of charitie to men Which with what hinderance unto the one and other is everie where neglected can scarse either be uttered or conceaved For what traâ—vaâ—l if upon the overslipping of the most seasonable seed-time a slender harvest follow or that the market day being neglected penuâ—ie of provision should be found in the family We christ anâ— have the Lords day by the Lord Christ assigned us for the exercises of pietie and mercie in which he offers and exhibits hâ—rself in the fruits of his gracious presence in a singular manner to be seen and injoyed of his religiously observing the same Let us at no hand as alike unmindfull of Gods ordinance and mans infirmitie suffer the fruit of such a benefit to dy in our hands but let us accordingly acknowledg the same in thought word and work to his honour and our own good CHAP. VIII Of the exercise of Prophecie THere are they whose names I forbear for their credits sake who have not spared and that in their publique writings to lay to our charge that we will needs have all and everie member of the Church a Prophet and to prophesie publiquely With what mindes they let loose their tongues to utter these and manie mo most false and absurde vituperies against us we leav it to God to judg who knoweth with what conscience and desert of credit therein unto thee Christian Reader into whose hands this our Apologie shall come We learn from the Apostle Paul 1 Cor. 14 3. that he who prophesieth speaketh unto men to edification exhortation comfort which to perform conveniently and as becomes the church-assemblie we make account comes within the compasse but of a few of the multitude happily two or three in each of our churches considering their weak and depressed estate Touching prophesie then we think the verie same that the Synode held at Embden 1571 hath decreed in these words 1. In all churches whether but springing up or grown to sâ—me ripenes let the order of prophesie be observed according to Pauls institution 2. Into the fellowship of this work are to be admitted not onely the ministers but the teachers too as also of the Elders and Deacons yea even of the multitude which are willing to confir their gift receaved of God to the common utilitie of the Church but so as they first be allowed by the judgment of the ministers And as the Apostle sometâ—mes said We beleev and therefore we speak so because we beleev with the Belgick churches that this exercise is to be observed in all congregations therefore we also observ it in ours Of this our both faith practise we have these amongst other speciall foundations The first we fetch from the examples in the Iewish church where libertie both for teaching and disputing publiquely both in temple and synagogue was freely given to all gifted accordingly without respect had to any office If any object that the examples of Christ and the Apostles in this case are incompetent seeing that Christ was furnished with his own and the Apostles with his authoritie he alledgeth that which is true in it self but to small purpose considering we lay not our foundation in this that Christ and his Apostles so dâ—d but in that libertie so to do was alwaies and in all places graunted sometimes offered them This libertie they obteyned not by the authoritie of Christ which the Rulers of the Synagogues Temple no more acknowledged then they did Christ himself but by the order then receaved and still continued to this day amongst the Iewes that they whom with the Scriptures they call wise men without all regard of publique office having any word of exhortation to the people should say on as we have it written Act. 13 23. Whereunto â—ad that divers of them in whom we instance were furnished with no such authoritie specially from Christ. The second we take from the Apostle Paul 1 Cor. 14 where to the full he informeth the church at Corinth of the order of that exercise which they had formerly violated Which whole order according to Bezaj is apparently taken from the receaved custom in the Iewish Synagogues Which custom saith Peter Martyr seeing it was of â—uld both good and laudable in the synagogues of the

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