Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	jesus_n	lord_n	see_v	7,565	5	3.6443	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11005	An exposition vpon some select Psalmes of David conteining great store of most excellent and comfortable doctrine, and instruction for all those that (vnder the burthen of sinne) thirst for comfort in Christ Iesus. Written by that faithfull servant of God, M. Robert Rollok, sometime pastour in the Church of Edinburgh: and translated out of Latine into English, by C. L. minister of the Gospell of Christ at Dudingstoun. The number of the psalmes are set downe in the page following.; Commentarius in selectos aliquot Psalmos. English	Rollock, Robert, 1555?-1599.; Lumsden, Charles, ca. 1561-1630.	1600 (1600)	STC 21276; ESTC S110527	186,758	565

Seeing this is The third part of the amplification in the which indeede while he considereth more diligently this issue for none of them neither the rich man nor the ambitious man is able to redeeme his soule Hee aggregeth the foolish assurance and confidence of those men yea and not onely of those but of the posteritie Seeing sayeth he this is their way And seeing none of them is able to redeeme his own soule neither this man by his honour nor that man by his wealth notwithstanding they waxe so beastly that they put their assurance in those things not only do those go mad but their posteritie also approues them as wise men haue theÌ„ in admiration follow their example Thou seest therefore the wicked that not only they hurt other men while they are aliue but also they are an offence vnto them when they are departed this life These vayne-glorious and ambitious men craue this thing most earnestlie that the deeds atchieved by them be liade vp in remembrance But considder with mee how much they profite by this thing what other thing I pray you do they then increase their owne righteous condemnation how many mo in that respect follow their wicked example so much the more grieuous surely shal be their judgement Therefore we must endeavour so to liue that not onely wee be not an offence to others while wee are aliue but also that we leaue not to our posterity after our death an example of an evill led-life This is specially to bee done of them which are in any account or place and whose deedes done are layde vp in memorie to the posteritie Like sheepe The conclusion of the amplification whereby hee sheweth the miserie of those men That are not able to redeeme their soule either by wealth or by honour But even like sheepe fra once they bee layde downe into the graue death shall eate them vppe And how long To witte while the righteous rule over them that is in Christ Iesus of whose kingdome the righteous shall be participant At what time shall they rule in that morning sayeth he in which to wit the godly shall ryse againe as it were out of the night and darknes of the graue when the Sunne of righteousnesse that is Christ Iesus shall aryse in that his second comming And Hell consume their beautie Againe What he is hee prescribeth that time in which death shall eate them vp to witte while their beautie that is this earthlie visible substance received a new vnited body wholie with their owne soule Hell consume them The Scriptur vnderstandeth by the name of Hell generally whatsoever estate of the dead and therefore this worde according to the circumstance of the place it is whiles to bee applyed to the Graue whiles to the Hel putting a part for the Hell or contrariwise some time to both together Bot we in this place take this word so as we judge it beste to agree with the purpose ordour of the judgemeÌ„ts of God and the opposition following to witte for that place in which the reprobate ar to bee tormented with punishmentes and with the righteous judgement of God Obserue a continuall progresse as it were from misery to miserie Of the which the laste is ever more grieuous then the firste and the last of all is most grieuous For first the reprobate when once they haue departed this life they are laide vp in the graue which indeed is accuâ—sed vnto them being laid in the graue death eateth them down vnto the latter day and vnto that morning as hee calleth it in which the elect and righteous shall rule ouer them Which dominioÌ„ surely shal be vnto them as it were a heauie yoke and some part of that everlasting punishment Not-with-standing the most heauie punishment wherby they shall be tormented evermore aswel in bodie as in soule is resting yet Then let them consider beware who put their confidence more in the riches honours of this world more then in the Lord what ende abideth that sort of men And thus haue wee spoken of the amplification Now followeth the sixteenth verse The argument of his confidence which hee set downe in the sixt verse Which is indeede subioyned vnto the preceeding amplification by a dissimilitude As if he shoulde saye They are not able neither with their riches nor honour to redeeme their soule But God will redeem my soule from the graue that is he wil giue vnto me the resurrectioÌ„ of the flesh eternal life in Christ Iesus who is my deliuerer froÌ„ the corruptioÌ„ of the graue damnation of hel You see here then a cleare difference of theÌ„ who put their trust in the transitorie thinges of this world of those that put their confideÌ„ce in the liuing God All the thinges of this worlde surelie is not able to preserue the seruantes thereof in this life But GOD is of power to call backe againe them that are alreadie deade and that beleue in him at his own time also wil call them back againe Then there is a very great choise what thing or whom we haue for God this world to witte or the things of this world Or rather the God of heauen and earth the father of our Lord Iesus Christ 17 Be not thou affrayde when any man becommeth rich when the glory of his house is increased 18 For he shall take nothing vp thereof in his death his glorie shal not go downe after him 19 Seeing hee hath blessed his soule in his life and they wil prayse thee if thou dost well to thy selfe 20 That hee may come vnto the age of his fathers yet they shal not enioy the light for ever 21 The man which is in acount neither is one that vnderstandeth hee is like vnto beaste which perish The fourth last part of the Psalme BE not thou afraid The laste part of the Psalme in which he concludeth exhorting all the godlie that they be not commoved either by the example or speech of such like men by their speech I say whereby they either flatter themselues or flatter the godly also He bringeth in two reasons of the exhortation the one indeed from the mutabilitie of riches honours When it commrth to passe that he must goe to the graue sayth he those things ouer throw their own worshippers But he bringeth out the other reason froÌ„ the instability and last destruction of the men themselues Although sayth he it falleth out to them to come vnto the age of their fathers neuertheles they shall not enioy that light of eternall life But they shal abide in the thicknesse and black darknesse of the second death Mark There vseth to come vppon the rich and ambitious men of this world an extream great perril for they will haue all men to be involved and folden in the selfe same damnation with them But it is to bee remembred that those men in their temptationes shall at length haue an ende

feeleth nothing of these deeply in his minde such are the confessiones of men commonly of themselues But to acknowledge our miserie is to feele at the very heart-roote howe miserable thou art it is to knowe in conscience thine owne sinne with a serious dolour of thy mind They are two-folde miserable that see not their miserie The two folde miserie of hipocritâ—â— It is a miserable thing in the selfe to bee a sinner as a man-slayer as an adulterer c. But not to see what great evill is in sinne nor to be touched with no remorse of man-slaughter and adulterie c. that is to be miserable over againe For such is the nature of that fleshly securitie with which as with a strong Apoplexy men ar cast vp into a dead sleepe so that they neither see nor feele any thing while at length they be so wakened vp by some suddaine judgemente that they never from that time foorth be at rest Hitherto the argument taken from his misery hath bene amplified Thou therefore I Ichova c. The conclusion of the deprecation of the wrath Now he concludeth the prayer for avoyding of Gods wrath But the conclusion is turned into a coÌ„playnt for he coÌ„playneth that the Lorde hath remayned a good space turned away from him as it manifestly appeareth of the petition following in which he sayeth Returne Ichova So then through the effect of the vehement sorrow the whole senteÌ„ce is cut off and it is a certaine holding vp of speech Aposiopesis But the complaynt is to be considered DAVID as it appeareth being destitute for a shorte space onely of the presence of his GOD notwithstanding hee complayneth so as if hee were deprived for a long time and space of that sweete countenance of his GOD. The quiek feeling of the godly How long sayeth hee Those with whome God vseth to be present they are scarseable to suffer his absence yea but for a moment to them one houre is a yeare In deede it appeareth so vnto them especially if in the meane time they feele God to be angrie againste them For of those secure men I speake nothing who never willingly looke vnto God or at any time meditate vppon him For how many are there in every place who if they get libertie to enjoy this life with a reasonable sufficiente plentie of these things which belong to the sustentation of this life surely they woulde never desire to see neither another life nor heaven nor God Oh howe deceivable is this fleshly security for it perswadeth vs that there is in this life some happinesse true quietnesse peace with God without Christ Hitherto he hath concluded the deprecation of wrath Returne Ichova Now againe he earnestly craveth for grace There newed see king of grace Returne sayth he O Ichova deliver my soule To wit saue me out of this present death not indeed for my desert but for thine own mere mercy and grace Therfore he acknowledgeth the presence of God and his Favour that it proceedeth not indeede from any merite of his but of the meere grace of God And from thence it appeareth in that complaynt in which he quarrelled with God concerning his long absence that hee complayned not of anye wronge as though GOD had dealt vnrighteously with him otherwise then hee had deserved at Gods hand For if Gods presence proceede of grace surely Gods absence is not of any vnrighteousnes in God And that is the difference betuixt the coÌ„plaints of the faithfull and of the infidels The complaints of the godly and what they are The faithfull complaine not that there is any wronge done vnto them by God any otherwaies then they deserue at his hands But whiles they complaine they acknowledge that whatsoever thing is done vnto them according to the will of God is ever righteouslie done and that they haue justlie deserved the same More-over they complaine quarrell with God of a certaine sonne-slike feare of an vnvtterable desire of his presence The complaints of the infidels But the vnfaithful in coÌ„playning they burst furth inaccusationes blasphemies they accuse of vnrighteousnes in the mean God time they bring out their own righteousnes also their coÌ„plaint is made through the hatred of God and detestation of his presence at which they tremble and from the which they altogether vttetly abhor There fore it is to be considered diligentlie it perswadeth vs that there is in this life some happinesse true quietnesse peace with God without Christ Hitherto he hath concluded the deprecation of wrath Returne Iehova Now againe he earnestly craveth for grace Returne sayth he O Iehova deliver my soule To wit There newed see king of grace saue me out of this present death not indeed for my desert but for thine own mere mercy and grace Therfore he acknowledgeth the presence of God and his favour that it proceedeth not indeede from any merite of his but of the meere grace of God And from thence it appeareth in that complaynt in which he quarrelled with God concerning his long absence that hee complayned not of anye wronge as though GOD had dealt vnrighteously with him otherwise then hee had deserved at Gods hand For if Gods presence proceede of grace surely Gods absence is not of any vnrighteousnes in God And that is the difference betuixt the coÌ„plaints of the faithfull and of the infidels The complaints of the godly and what they are The faithfull complaine not that there is any wronge done vnto them by God any otherwaies then they deserue at his hands But whiles they complaine they acknowledge that whatsoever thing is done vnto them according to the will of God is ever righteouslie done and that they haue justlie deserved the same More-over they complaine quarrell with God of a certaine sonne-like feare of an vnvtterable desire of his presence The complaints oâ— the infidels But the vnfaithful in coÌ„playning they burst furth inaccusationes blasphemies they accuse of vnrighteousnes in the mean God time they bring out their own righteousnes also their coÌ„plaint is made through the hatred of God and detestation of his presence at which they tremble and from the which they altogether vtteâ—ly abhor Therefore it is to be considered diligentlie of vs that in the meane while wee make our complaint we put a bridle to our affections least through their distemperature they carrie vs so far forwarde that wee sprinkle not that holy inviolable majesty with any and it were yea but with the least spot that can be Which thing is the rather more diligently to be done of vs for that cause because we are al inclined thereto by nature and it is a thing verie hard to represse bring vnder commandement our boyling affectiones and filthie thoughtes Wherefore we must labour continually that we speake and think of our GOD with passing greate reverence and holinesse For in death there is no remembrance of thee This

in the plurall number because that onelie one sacrifice of a contrite soule is insteede of manie yea and of all whatsoever haue beene at anie-time Hee calleth them The sacrifices of GOD that is acceptable to GOD. I vnderstande by the broken Spirite as it were brused into little peeces and abjecte through the conscience of the owne weaknesse and vnworthinesse Then turning vnto GOD hee sayeth O God thou despisest not a broken and contrite soule It is a speech vttering lesse but meaning more whereby hee signifieth that the broken and the contrite soule is moste acceptable to GOD. But let vs considder some-what more diligentlie what hee calleth a broken hearte After that anie man is awakned vppe out of his sinne and his eyes are opened that hee may see his owne filthinesse having compared it to witte with that nature of GOD which is sette downe to vs to bee righteous and holie in the Lawe hee hath seene also the punishmente of his filthinesse the wrath and curse of GOD for no man at anie time canne sufficientlie wounder at the blindnesse of corrupted nature those who are blinde in bodie haue notwithstanding some sight for they see and knowe that they are blinde But those that are blinded in soule they are in this respect more miserable that they do not know indeed that they ar blinde yea they think that they see very clearely when in the meane time miserable men they are blinder then any Mowle while at length by God their eies bee opened vnto them After then I say any hath looked vppon the filthinesse and vncleannesse of his nature and Gods anger therewith then in hart he is cast downe and he who appeared to bee some thing to himselfe before now he is most abject in his owne eies and seemeth nothing to himselfe and this is the one cause of casting downe and contrition There is also another to witte the mercy of God in Christ being tasted surely in some certain measure which as soone as any man hath tasted he is not so much sorrowful because of the paine as because he hath offended GOD so merciful a father And this is that sorrow 2. Corâ— 10. which the Apostle Paule calleth godly sorrowe which causeth repentance that is the changing of the minde the mortifying of the old man and the quickning of the new man This sorrow which aryseth from God offended hath conjoyned therewith an vnspeakable ioy proceeding from the sense of Gods loue For it is not possible that that sincere feling of that fatherly loue should lacke all sense of gladnesse For which thing may appeare wounderfull to any the more the feeling of the loue of God in Christ be so much more is the sorrowe yea the gladnesse is so much the more For no man reioyceth in earnest who hath not bene in earnest sorrowfull And this the estate of a repenting sinner this is the most sorrowfull yea and also the most ioyfull estate of mortal men Now then God having looked vpon the heart of man thus broken and contrite he wonderfully delighteth therein and therein quietly satisfieth himself FroÌ„ whence God himselfe denyeth Psay 66. that hee dwelleth in Temples made with hands yea he denyeth also that hee dwelleth either in heaven or earth but hee professeth that his dwelling place and house of rest is a poore a contrite hart But if thou say seeing our minde is not fully regenerated in this life no not the hart of any man who most seriously repenteth how commeth it to passe that God taketh so much pleasure therin so that also he dwelleth quieteth himselfe therein I answere He who hath a contrite heart this man therewith is indued with faith For contrition proceedeth of faith and of the perswasion of the mercy and loue of GOD in Christ And the heart although it bee not altogether regenerated by faith pleaseth God to witte by faith in that alone sacrifice wherby both the wrath of God against sin is pacified and the conscience of the sinner is quieted Therefore God taketh pleasure in the contrite hart because the same is faithful also and hath Christ dwelling therin by faith To the ende therefore that we may please God wee should never suffer that sacrifice of Christ to slip out of our eies 20 Do well according to thy good will to Tzijon build the walles of Ierusalem 21 Then shalt thou delight in the sacrifices of righteousnes in the burnt offring that that shal be altogether consumed away then shal they offer bullocks vpon thine altar The other part of the psalme DO wel Hither to hath bene the first sort of petitioÌ„ for himself here followeth the other for the whole people the coÌ„mon-wealth whereof he was then thought to haue had no respect when hee provoked GOD to wrath by his sinne for the sinne of the Prince casteth the whole people in danger when he layd them out to the sworde of the enemie Nowe this dammage whereby he damnified the people is compared allegorically with the fall of the walles because the faithfull are living stones in the house of God Then he sayeth that wee may come to his owne words Doe well according to thy good will to Tzijon according to thy will sayeth he that is 1. Pet. 2. according to thy free mercy For he pretendeth no innocencie of the people when he hath to doe with GOD although otherwise he abused the innocent people Neither yet doth he thus pray Do well to Tzijon because it is innocent but thus Doe wel to Tzijon according to thy good wil that is according to thy mercy Build the walles That is O God repaire a mend that breach which I haue made in thine house who of thy own power alone art able to do it It was an easie thing for mee surely to destroy this people by my sinne But it is not so easie to repaire the ruine againe and to make it of new whole Of the which you see that David when he craveth of GOD that he would doe well to his people he acknowledgeth therewith that in his default the people were destroyed The conscience therfore of that evil where by hee hurte the people vrgeth him now to pray to God for them If Princes fayle in any thing commonly it is in their office to wit that they governe not the common-wealth aright Such was the fault of David when he layde out the people of God to the sword of the enemie and therefore of necessity it is that their fault redoundeth to the whole people And from thence it commeth to passe that the sinne of the Prince is more grievous then any private mans fault in respect it spreadeth further abroad and by the daunger thereof involveth moe And from thence it proceedeth that when God deliberateth either to chastife or oppresse any people he giveth to that nation foolish Princes and counsellours that stirre vp alway pernicious or not necessary warres But contrariwise when he will prefer any

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