Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	according_a	call_v	church_n	2,387	5	4.1039	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06500	A commentarie vpon the fiftene Psalmes, called Psalmi graduum, that is, Psalmes of degrees faithfully copied out of the lectures of D. Martin Luther ; very frutefull and comfortable for all Christian afflicted consciences to reade ; translated out of Latine into Englishe by Henry Bull.	Luther, Martin, 1483-1546.; Bull, Henry, d. 1575?	1577 (1577)	STC 16975.5; ESTC S108926	281,089	318

out of Sion and a newe kingdome of Christe out of Ierusalem Notwithstanding they say that this Ierusalem should be greater then the whole earth and the walles thereof should be the endes of the earth These thinges can not be vnderstand of the corporall Ierusalem which notwithstanding was the first occasion of the beginning of the kingdom of Christ but after wardes it was horribly destroyed like as also the wicked sorte of Dauids posteritie were rooted out but the godly remained vntill Christ was borne Moreouer it is euident that this election and choosing began vnder Dauid For before that time the citie of Ierusalem belonged to the Iebusites but vnder Dauid it was chosen by the promise of God to be a citie for the Kinges and Priestes in such sort that like as before the persons of the Priests did not wander from tribe to tribe but were alwayes certaine so the persons and successions of the Kings should not nowe vncertainly wander as the Iudges and the Princes did which continued not in any certaine tribe and here againe he vseth the worde of choosing to confound the presumption confidence of merite which was so grouÌ„ded in their hartes to the ende they might vnderstand that this citie was appointed by the good pleasure of God to be a seate and harborowe for religion and policie For this deuilish vice was peculiar vnto the Iewes that they gloried in their merites their seruice and ceremonies For this cause Moses also sharply reproueth them and warneth them that they should not thinke they had obteyned these great benefites through their owne righteousnes Not for thy righteousnes saith he hath the Lorde brought thee into this land This deuilish presumption we see also to be in the Papacie but much worse then it was emongest the people of god For they vsed that worship seruice which was commaunded of god But in Popery there is nothing but mans inuentions which are the worshipping of idolls Nowe whereas the Lord promiseth that he will dwell in Ierusalem this seemeth to be but a small matter But we must loke to the Maiestie of the inhabitour and then the place be it neuer so base and contemptible shall become glorious For this did the word promise that he whom the heauens could not comprehend should be found in Ierusalem This is therefore a singular promise when men may knowe and enioy a certaine place wherein God may be founde that they wander not in the imaginations of their owne harts euery man choosing vnto him selfe a God or a place where he may serue God according to his owne fantasie as Ieroboam did which is horrible idolatrie Wherefore it is the great mercie of God that he hath appoynted a certaine place for his word and his whole seruice to the which place the Scripture attributeth this excellent name and title that it is called the holy citie not for the holines of the people inhabiting the same but for the holines of the Lord sanctifying all things by his word This glory hath the Church of the newe Testament also in that she hath for her head not the Pope as the wicked Papists doe most wickedly affirme but Christ sitting at the right hande of the father who is present with his word Sacraments This is an inestimable glory which dependeth not vpon our righteousnes but vpon the great mercie of God accepting approuing and commending all thinges that we doe for Christ his sonnes sake our head But the citie of Ierusalem found Satan her deadly and cruel enemie in this respect also because it was as it were the worke-house of God in the which he dayly exercised and wrought all maner of holy workes blessings benefites for his people Yet was it of God notwithstanding meruelously preserued to this end that his people should not be vncerteine where he would be found worshipped and heard And here agayne we are admonished that all these thinges come of gift and not of merite of mercie and not of workes For he hath chosen vnto him selfe this rest it hath pleased him to dwell in this place So it commeth not of our desert that we enioy the Gospell and other great blessings of god All these are the giftes of God through his great mercie and goodnes bestowed vpon vs for Christes sake Verse 15. Her vitailes I will blesse and will satisfie her poore with bread This word vitailes signifieth properly a pray But why doth the Scripture so call the sustenance whereby we liue Euen for the same cause for the which Christ calleth it our dayly breade So that like as beastes doe dayly followe their pray and finde it they sowe not they labour not but by pray they atteyne all that they haue Euen so shoulde we not heape vppe that through couetousnes and incredulitie which may serue vs for many yeres but shoulde daily looke for and receiue at the handes of the Lord that which is dayly offered vnto vs employing our labour notwithstanding as a meane to atteine the same therewith be content as the beast is when he hath obteined his pray For couetousnes incredulitie is not content with present benefits although the Lorde doe neuer so faythfully promise to feede vs and giue vs all things necessary for this life Thus the Scripture properly very aptly calleth our foode and sustenance a pray which commeth vnto vs taking no care but labouring leauing the care vnto God as our Sauiour Christ teacheth vs Matt. 6. who commaundeth vs to labour and diligently endeuour to doe that belongeth to our vocation for of the Hebrewes that is counted labour which euery day hath and bringeth with it But withall he commaundeth vs to take no thought for worldly thinges but to leaue all carefulnes vnto the Lorde who promiseth that we shall no more lacke then the birdes and other beastes doe which haue that is sufficient and yet labour not nor make prouision for the same For this is not the ende of our labour that in this life we should still seeke to enrich our selues and neuer be satisfied For although we haue the treasures of this world yet with this life we must forsake them And like as this life is not certeine but is as a pray which we so long enioy as it pleaseth the Lorde euen so is the portion of our sustenance but as you would say a snatch wherewith we must be content to liue and not be carefull for the time to come So doth this word condemne all faithlesse carefulnes and carefull incredulitie wherewith notwithstanding we can nothing preuaile Cyprian hath a goodly saying to this effect and worthie to be remembred Christians saith he which haue forsaken this world doe so litle care for earthly thinges that they aske no more but foode and rayment For their hartes are fixed vppon the eternall treasures of the world to come They seeke to liue but from day to day as straungers hauing here no

Sauiour Christ God is able of these stones to raise vp children vnto Abraham For whereas the promise was made vnto Abraham the Phariseis because they were the children of Abraham thought they shoulde vndoubtedly be heires of the promise This confidence made them bold to liue carelesly and without all feare of god Therefore saith he it is certaine that the children of Abraham shall be heires of the promises made vnto Abraham but if ye will be carelesse and wil not obey the commaundement of God I say vnto you it is an easie thing for God to reiect you and of the very stones to reise vp a posteritie vnto Abraham So this promise dependeth wholy vpon the condition to bridle and beate downe our presumption The couenant is the promise of mercie through christ The Testimonies are the will of God reueiled vnto all ages by Moses and the Prophets Wherefore he requireth faith and then obedience vnto the law And here is to be noted that he addeth VVhich I will teach them For he will be the teacher and he wil be heard He will not that the Councells should be heard or such as teach that he hath not taught So we say also of the Church that where so euer the promise of God is beleued and his word obeyed there is the Church But they that doe not beleue bragge they of their glorious titles their holy vocations and such like neuer so much are reiected of God no members of the Church For who would beleue the Pope because he is the Pope And yet for this onely cause he will be beleued no man may aske whether the thinges which he teacheth be true and sound but he will haue men simply to beleue that that holy sea can not erre Against this who so euer dare once open their mouthes or examine his decrees by the word of God are drawne and haled to all kindes of torments Like as therefore the Iewes taught and defended their errors and impieties by the authoritie of their Kinges vppon whome this promise seemed to be grounded euen so in all ages is the false church wont to doe But we answere that in deede the promise is true and yet is it conditionall namely If ye keepe my couenant and my testimonies For God did not so anoynt the Kings that they should doe what so euer seemed good in their sight or what so euer they ordained or taught God would approue because they were kings and the anoynted of God but he addeth If ye keepe my couenant So in the newe Testament it is a true saying He that heareth you heareth me but yet not generally to be vnderstand of all those which teach in the Church For some teach not the word of Christ but their owne word This word God willeth not to be heard but commaundeth that it be not heard when he sayth Take heede of false prophets So Moses in Deutronomie commaundeth that the king should neuer lay the booke of the lawe out of his handes but should exercise the same continually in reading in learning and in practising the same If this commaundement was giuen to the Kings vnder the law what shall we then thinke of the word of the newe Testament In vayne shall the Pope and his Prelates here glorie and bragge of the Councells the fathers the Church the dignitie which they haue so many yeares vsurped All these are so farre to be approued and beleeued as they teach according to the rule of the holy Scripture For the Church which hath authoritie from God is that onely and alone which followeth the voyce and the word of the Lord. Moreouer we learne by experience that nothing is more common emongest men then to abuse the authoritie and power committed vnto them very few there be which doe rightly vse their authoritie either in the Church or in the common wealth The cause is for that the greater part serue their owne affections their owne lustes and pleasures and whiles they shoulde rule others they suffer them selues to be ruled and gouerned of Satan Hereof commeth it that we see the Pope the Bishops yea the whole Papacie to haue no care of the word nor loue to the word at all but are wholy giuen ouer to seeke theor owne glorie dignitie wealth and pleasure Wherefore their authoritie bindeth not vs although it were the authoritie of an Angell from heauen but with good conscience we depart from them lest we should be disobedient to the high authoritie and Maiestie which is God him selfe But if the Pope with his Prelates would not resist and persecute the doctrine of Christ if with vs they would beleue teach that we are iustified by the onely price of the blood of Christ and would not teach men to make marchandise of their owne merites and workes we would gladly acknowledge their authoritie But since they manifestly impugne the worde since they defende their impieties and abominations with extreme crueltie and tyranny we doe not onely reiect and contemne their authoritie but we say as Paule sayth that they are accursed It is a common principle emongest the popish Doctors that the Pope is aboue the worde and the Scripture and that in the lawe of God he may dispense as pleaseth him But God giueth no authoritie vnto man aboue the word So should he set man that is to say dust and dunge aboue him selfe for what is the word but God him selfe This word they that honor obey and keepe are the true Church in deede be they neuer so contemptible in the world but they which doe not are the church of Satan and accursed of God. And this is the cause why it is expresly set downe in the text The testimonies which I will teach them For so will God vse the ministerie of teachers and Pastors in the Church that he notwithstanding will be the chiefe Pastor and all other ministers and Pastors what so euer yea the Church it selfe shall be ruled and gouerned by the word Emongest the people of Israel the Kings and Priestes glorying and vaunting of their vocation thought they might doe what they list So the Pope and his Prelates at this day will not be subiect to the authoritie and rule of the word the Scripture For the euill conscience which the Pope hath doth alway cry out and witnesse vnto him that the holy Scripture is the word of God and therefore will be against him vtterly condemne him Wherefore there is no prison which he more hateth and abhorreth then the word of God. This conditionall sentence is here set down because of the wicked that they should not take vppon them an absolute power contrary to the word For there is no absolute promise but that which perteineth vnto Christ which saith not with a certeine condition but generally and absolutely that Christ should come of the seede of Abraham Nowe whereas the corporall kingdom did endure vntill this promise as touching Christ

perish he calleth a promise Luke 16. â— Cor. 12.9 The argument of this Psalme which emongest all the Psalmes is one of the chiefest How the prophets are wont to speake of God how they describe him VVithout Christ God is neither to be sought nor worshipped The propheâ— praying for the remission of sinnes includeth Christ in his prayer The greatnes of the tentation wherewith Dauid was oppressed It is a great consolation to see that holy Dauid was exercised with the tentations of the wrath of God. In the tentations of sin and of the wrath of god what we ought to do Dauid in his tentation did not thus pray Singular coÌ„solations against desperation Dauid prayeth that his sinnes may be forgiuen and his iniquities not marked therefore he denyeth all righteousnes of workes before God. The Papistes teach that which they them selues doe not We must rest onely wholy vpon the trust and confidence of the mercy of God. By Christ alone we obteyne remission of sinnes Therefore onely faith where by Christ is apprehended iustifieth vs. Propitiation or mercie what it is To marke iniqâ—ities what it is True righteousnes what it is The doctrin of iustification maketh all men alike Act. 13. VVheÌ„ we be holde our sinnes we must looke vnto the Mercieseat This doctrin of Christian righteousnes the deuill moste deadly â—ateth and persecuteth The only doctrine of iustification ouerthroweth the Papacie The workes of the lawe are euill wheÌ„ any part of saluation or iustification is ascribed vnto them Howe the Pope Satan are put to flight God dealeth not with vs according to the law Therfore we may not deale with God according to the law Hypocrites do not feare but presume but we are iustified freely that we should not presume but feare Righteousnes coÌ„meth of grace only God taketh not away the lawe and yet the law auaileth nothing to righteousnes To trust in workes is to lose God to shut out feare The Monke thinketh that his hempten girdle pleaseth God. God is not feared where true righteousnes is not beleued VVhat the vse of the law is if it doe not iustifie Grace maketh vs children but workes make vs seruants The consequences or sequeles which follow vpon the doctrine set forth in this Psalme To waite on the Lord is to trust in the Lord. The mindes of men are easily caried away from this knowledge of grace by disputations contentions This inconuenience our posteritie is also like to feele Our waiting our hope must rest only vpon the worde of grace FroÌ„ the written external word we may not depart The firste tentation The second tentation The thirde tentation VVe must not be we cried or discouraged through the importunity continuall assaultes of the enemy Satan is a continuall enemie and neuer ceaseth to assaile vs. Our course and race is as it were in a circle which hath no end The patieÌ„ce of the Gentiles The patieÌ„ce of the Christians and how it differeth froÌ„ the patience of the heathen â–ª Faith is a â—inguler and inestimable gifte Faith compared with charitie The ende of faith why we must still waite hope With God there is propitiation and mercie therfore there is no anger with him In tentatioÌ„s we must rest vpon hope and beleue the word rather then our owne experience and feeling Rom. 5.3 The experience which the word teacheth Plentiful redemption VVhen we pray we are not able to conceaue what great thinges God wil giue vs. God both heareth vs graciously and giueth vnto vs plentifully The effect of the first precept A definition of God and what he is properly The argument of the Psalme Pride is a vice commoÌ„ vnto all men Wisedome maketh men proude Power Righteousnes A dutch prouerbe Two meanes to reforme the vice of pride presumption This Psalme speaketh of spirituall pride Pride at the length is confounded The Iusticiaries iudge condemne rashly There is no cause why a man should more presume of his owne righteousnes then of the art or handycraft which he exerciseth The moste notable personages in aduersitie are commonly oppressed with anguish and sorrowe Prouerb 17. Luke 18. Heb. 12.2 Ose. 4.5 A similitude of an infant The doctrin of the law The voyce and doctrine of the gospel * This propitiation is not for famed or for small sinnes but for true sinnes for great yea the greatest sinnes The differeÌ„ce betwen the law and the Gospell in vse and practise is very hard Phil. 3. Esa. 25.4 The argument of the Psalme The end of the politike gouernment The ende of the priesthood What the Gentiles thought as touching the gouernment of Empires kingdoms Dauid knoweth that kingdoms are preserued by God alone The signification of the words here vsed as of Dauid Euphrata the temple the priesthood are chaunged but the thinges remaine The Papists doe dreame that SalomoÌ„ and the people did pray vnto God that he would heare them for Dauids sake or at the intercession of Dauid thereby would stablish inuocation of Sainctes and praying to the deade The name of Dauid includeth the promises and therefore also it includeth mercie Luke 18.12 How he maketh mention of Dauids afflictions Places of the olde Testament which the Papists alleage for the inuocation of Saincts The idolatry of the Papistes The vowe of Dauid Mightie in Iacob Psal. 19. Ephes. 6.10 The tabernacle of God. Ephrata signifieth the kingdom of Iuda The fieldes of the forest To worship â–ª Iohn 14. VVhy God did choose a certain place where he would be worshipped The Arke was the habitation of God. The Arke of strength This power standeth chiefly in preaching the word Read that which followeth in the same Psalme Christ our propitiatorie and mercie-seate Daniel 8.10 Matth. 9. The righteousnes of the person is neuer without corruption The righteousnes of the ministery is vncorrupt 1. Pet. 4. The Ministers of the Pope are clothed with iniquitie The fruites of the ministery God requireth not a heauy but a cherefull hart Grace Peace Sainctes The Church is holy The kingdoÌ„ of Christ is a kingdom of peace and ioy Psal. 117.15 Phil. 3.12 How poore afflicted consciences must be comforted against Satan and all terrours Psal. 42.6 He maketh meÌ„tion here of Dauid because of the promises which were made vnto Dauid The promises are of two sortes legall or conditionall and spirituall 2. King. 7.15 Esay 10.23 The errour of the Iewes in that they see not the promises as touching their corporall kingdom to be conditionall The face of the anoynted what it is Policie serueth the Church and the Church preserueth policie The wicked presume of the promises of God and cruelly persecute the true church The argument which the wicked vsed against the Prophets How the Pope hath abused the promises of God. Amos. 7. The godly can not so raise vp and comfort theÌ„ selues with the promises as the wicked doe Matth. 28.20 The godly in perills and afflâ—ctions rest vpon hope when the wicked doe despaire Iere. 29. The promises are set forth for the comfort of the godly that in their afflictions they should not despayre The Church is neuer with out daungers and afflictions and therefore it hath neede of the promises The state of the Church at this day what it is Luke 2. A consolation for the Church of Israel in the tyme of her captiuitie Because the promise was conditionall therefore the corporall kingdome had an ende Reg. 2.11 2. Chro. 22. Matth. 3.9 Luke 3.8 The Church is the Church vnder this condition if it follow the word The kings of Israel The commaundemeÌ„t giuen to the kings in the olde Testament Few vse their authoritie rightly All states of men are subiect to the word The condition is added because of the wicked presumptuous God chooseth a place for his seruice therefore we may not chose it If God doe choose then commeth it not of our merite No good intent but that is grouÌ„ded vpon the word Ierusalem was destroyed notwithstanding it was builded vp againe by Christ to remaine for euer The Iewes presumed of their owne merites Deut. 9. The presuÌ„ption of the Papists It is a great benefite of God that he hath appointed a certain place for his seruice Ierusalem called the holy citie why The glory of the Church of the new Testament Satan a continuall and a cruell enemy to Ierusalem Why the Scripture calleth our foode and sustenance a pray A saying of Cyprian worthy to be remembred Bread what it signifieth Temporall incommodities of the Church are recompensed with spirituall benefites blessinges A singular consolation against pouertie and contempt God mammon can not dwel togither Esay 49.20 Philip. 4. The peace of conscience is an inestimable gift of God. The spirituall blessing of the Church must not be estemed according to the outward shewe and face thereof A promise concerning the defence and preseruation of the Church 2. Sam. 2.10 The outward shew face of the Church To prepare a light what it signifieth Marke 13.20 1. Iohn 4. Matth. 11. The argument of the Psalme Dauid had learned by experience that there is nothing better theÌ„ peace and concord â–ª Proue 20.14 A great gift of God to vnderstand and to acknowledge the giftes of God. Satan ioyning with the originall sinne corruption of nature draweth men to that which they knowe to be euill Brethren Concord is compared to a precious oyntment The beard what it signifieth Against the Anabaptists and other Sectaries enemies to the peace quietnes of the Church The coÌ„cord of the Papistes Hermon The commeÌ„dation of concord and that God will dwell there where concord is Nothing better chepe to the byer theÌ„ peace What points of doctrine Dauid intreateth of in the Psalmes of degrees This Psalme is as it were a conclusion of those thinges that goe before To blesse what it signifieth Psal. 129. Coloss. 3.16 Luke 18.1 1 Tim. 2.8 107.7 Timo. 1.2 Matth. 5.25 Psal. 50.16 Luke 18.14

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