Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	word_n	work_n	worship_n	117	3	6.8832	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09819	The substance of Christian religion soundly set forth in two bookes, by definitions and partitions, framed according to the rules of a naturall method, by Amandus Polanus professor of diuinitie. The first booke concerneth faith. The second concerneth good workes. The principall pointes whereof are contained in a short table hereunto annexed. Translated out of Latin into English by E.W.; Partitionum theologicarum, logica methodo institutarum. English	Polanus von Polansdorf, Amandus, 1561-1610.; Wilcocks, Elijahu, b. 1576 or 7.	1595 (1595)	STC 20083.7; ESTC S121514	121,376	286

commandement is this thou shalt no haue strange Gods before me In this commandement God forbiddeth to haue strange Gods before him A strange God is euery thing in which a man putteth his confidence besides the true God or that which a man doth feare or loue more then God or equally with God or to which he giueth diuine worship contrary to the expresse word of God To haue strange Gods is to put his confidence in any thing which is not the true God or to loue or feare that more then God or as well as God or to giue to it diuine worship contrary to the expresse word of God Not to haue strange Gods before God is to eschew all idolatry not onely in the sight of men but euen in the heart because God seeth all things The second commandement is this The 2. commandement thou shalt not make to thy self any grauen image neither shalt thou counterfeit any Image of those things which are in heauen aboue or in the earth beneath or in the waters vnder the earth thou shalt not bow downe to them nor worship them For I am the Lord thy God strong iealous reuenging the sinnes of the fathers vpon the children and that vnto the third and fourth generation of those that hate me and shewing mercy vnto thousandes of them that loue me and keepe my commandements In this commandement God forbiddeth both the framing of Images for Religions sake and also the worshipping of them And by Image is vnderstood by putting the part for the whole euen all the worship of God deuised by men Therefore Images are not to be borne withall in Churches which might be in steed of bookes to the ignorant people For neither doth it become vs to be more wise then God who will haue his Church to be taught not with dumbe Images but with the liuely preaching of his word Iere. 10.8 Haba 2.18.19 Luke 16.29 Neither is God to be otherwise worshipped theÌ„ he hath prescribed in his word Now there is a threatning and promise added to this commandement that it might driue vs the more powerfully from Idolatry as from an abhominable sinne In the threatning God nameth himselfe strong and iealous He calleth himselfe indeed strong that we might feare the power which he hath to reuenge He calleth himselfe iealous because he neuer without punishmeÌ„t suffereth his honour to be giuen to any other But in the threatning God doth threaten punishments both to the sinners themselues and also to their posterity God for two causes threateneth punishments to the posterity of sinners 1. That he might shew the greatnesse of sinne which draweth punishments not onely vpon them that commit them but vpon their posterity also if God should deale according to the straightnesse of his iustice 2. That at the least men fearing the punishment that shall light on their posterity they might abstaine from sinne That the posteritie be punished for the sinnes of the parents it is not against the iustice of God for such is the naughtinesse of our nature that except God regard vs in his singular mercy we should all of vs perseuere in the sinnes of our parents Thus farre concerning the threatening In the promise ioyned to this commandement God promiseth that he will blesse euen the posterity of the godly There are two causes leading him to this 1. That he might expresse the greatnesse of his mercy toward the godly whereby he doth blesse not onely them but their porterity also 2. That happynesse being promised to our posterity he might sturre vs vp more earnestly to godlinesse And he saith that he will blesse to the thousandth generation punish at the least to the fourth that he might testifie that he is not delighted with the destruction but with the saluation of men that he doth not punish but for the manifestation of his iustice Hitherto concerning the second commandement now concerning the third The third coÌ„mandement is this The 3. commandement thou shalt not vse the name of the Lord thy God rashly For the Lord thy God will not let him go vnpunished who taketh his name in vaine In this commandement God forbiddeth the vaine vse of his name and establisheth that prohibition with a grieuous punishmeÌ„t The vaine vsing of Gods name is when any false or reprochfull thing is spoken of God or when a man by lightnesse or vngodlinesse doth falsly or rashly sweare by God or when one doth bitterly curse others by custome or desire of reuengement The establishment of this commandement containeth a threatning of punishmeÌ„t that God might shew that the profanation of his name is to be accounted amongst most grieuous sinnes The 4. commandement The fourth commandement is this Remember that thou keepe holy the Sabaoth day Six dayes shalt thou labour and doe all that thou hast to doe But the seuenth day is the Sabaoth of the Lord thy God in it thou shalt doe no manner of worke thou nor thy sonne nor thy daughter thy manseruant nor thy maidseruant the cattell nor the stranger that is within thy gates For in six dayes the Lord made heauen and earth the sea and all that in them is and rested the seuenth day wherefore the Lord blessed the Sabaoth day and hallowed it The sanctification of the Sabaoth day is the appointing of an holy day to the publike worship of God or else it is to bestow a day in holy workes and exercises There are foure parts of the sanctification of the Sabaoth the handling of Gods word the vsing of the Sacraments publicke calling on God by prayer and the exercising of the workes of mercy God for two causes would haue a certaine time appointed for the ministery of the Church 1. For our weaknesse who otherwise do seldome wholy giue our selues to the meditation of heauenly things 2. That rest from labour might be giuen to those who are vnder other mens authoritie Now we are not bound to the seuenth day for Christ by his comming hath abolished the ceremonies of Moses Hitherto concerning the first table of the ten commandements The second followeth The second table of the ten commandements The second table of the ten commandements consisteth of sixe commandements concerning our duties or loue towardes our neighbours And those commandements are in order the fift the sixt the seuenth the eight the ninth and the tenth The 5. commandement The fift commandement is this Honour thy father and thy mother that thy dayes may be prolonged in the land which the Lord thy God shall giue thee Of this commandement there are two partes In the first part God commandeth the performance of honour due to our parents By the name of parents are vnderstood not onely those who begat vs but euen all superiours who are ouer vs or who are set ouer vs by God to gouerne vs. Now of the honour due to our superiours there are fiue partes reuerence loue obedience in all things not forbiddeÌ„ by God thankefulnesse

weather if it be considered naturally A signe giuen is a signe which doth not by nature signifie that whereof it is a signe but it signifieth by the appointment and will of God as the rainebow is a signe by the appointment of God that the world shall not perish with a flood The signe giuen is either a miracle or a Sacrament Of miracles A miracle is a signe effected beyond the order of nature Exod. 3.2 and 14.21.22.23 Dan. 34.9 and 6.22 Mat. 14.19.20 Therefore if any thing be done according to the order and course of nature it is not miraculous but naturall There are two endes of miracles the one that God by them might manifestly shew forth his power Exodus 19. and 20. Dan. 3. The other that by them as by seales he might confirme true doctrine Mat. 16.17 It is true indeed that in miracles the order of nature by the ouerruling power of God is interrupted but neuer destroyed or ouerthrowen throwen neither are the essences of those things destroyed although the forme be sometime chaunged So when the Sunne stood while Ioshua fought when it returned backe when Ezekiah was sicke the order of nature was interrupted not ouerthrowen for afterward the Sunne kept the same course againe which was giuen to it in the creation Yet neuer thelesse the essence of the Sunne remained When the sea was deuided the course of the sea was interrupted but the worke being firnshed which God had decreed it returned againe to the former course and continued the same yea the very essence of the sea remained When Aarons rod was made a Serpent it was not the taking away of the substance but a changing of it So the water in Cana of Galile the substance was not taken away but it was turned into wine Now God worketh most freely in the effecting of miracles for be himselfe hath most freely put that order into nature therefore also wheÌ„ he will he can most freely interrupt it Furthermore because he is not bound to the order of nature he may interrupt it as it pleaseth him And although God can doe all things yet must not miracles be euery where alledged especially where men cannot be well assured of Gods will neither yet where no necessitie is as for example in the holie Supper men may not imagine miracles as though the body of Christ were supernaturally and miraculously in the bread because Christ hath no where said that he would haue it so No where I say hath he sayd that he would be in the bread Furthermore it is not of necessity for Christ may become ours although he desceÌ„d not into the bread or with the bread to be thrust into our mouthes Thus farre concerning a miracle now concerning a Sacrament Of SacrameÌ„ts A Sacrament is an outward signe which God ioyneth to his couenant which he hath made with men And that is either of an eternall or temporall couenant A Sacrament of an eternall couenant is a Sacrament whereby God doth confirme the promise of eternall life And that is either of the couenaÌ„t of works or of the couenant of grace The Sacrament of the couenant of works is a Sacrament which God gaue our first parents in the state of their first integrity And that was two fold the tree of life and the tree of the knowledge of good and euill The tree of life was a Sacrament of the couenant of workes whereby that life was signified which man should haue liued if he had stood in the obedience of God Gene. 2.9 The tree of the knowledge of good and euill was a Sacrament by which was signified to man in how good estate he was whilest he performed obedience to God his creator and into how euill and miserable estate he should cast himselfe if he obeyed not God Gen. 2.17 3.7.8.9.10.11 Hitherto concerning the sacrament of the couenant of workes now concerning the Sacrament of the couenant of grace Of the Sacrament of the couenaÌ„t of grace The Sacrament of the couenant of grace is a seale of the righteousnesse of faith Rom. 4.11 Or else the Sacrament of the couenant of grace is a Sacrament by which the faithfull are both admonished and also are made sure that the couenant of grace and all the benefites of God which are promised in this couenant doe not onely belong to others but seuerally to euery one of them who doe vse the Sacrament according to Gods ordinance A misterie It is also called a Mysterie because it signifieth secret thinges and such as are vnknowne to them who haue not beene taught out of the worde of God concerning the signification and vse of them because in a mysterie one thinge is seene and an other is meant The Vbiquitaries doe thinke it therefore to be called a mystery because the manner of the bodily receiuing of it is vnsearchable but this is a false cause because the bodily receiuing hath no foundation in the Scripture but it is the deuise and imagination of men Furthermore this manner is manifested to vs namely that it is spirituall and that the receiuing is done by faith Both the Word and Sacraments doe lead our faith to Christ as to the only foundation of our saluation Therefore in the Sacraments is propeunded offered giuen and sealed no other thing then is promised and preached in the Gospell but one and the selfe same thing namely Christ with his benefites In the Sacraments we receiue no other thing then in the simple worde namely Christ with his benefites And the receiuing of Christ whether it be in the simple worde as in Iohn 6. or in the Sacraments is one and the selfe same to wit spirituall that is to say which is wrought in vs by the power of the holy spirite and by the onely instrument of faith The receiuing of Christ in the worde and Sacramentes doe not differ indeede for in both there is the same thing and the same substance to wit Christ with his benefites It doth not differ in the manner for it is spirituall in them both The difference is not in the instrument by which wee receiue it for in them both faith is the instrument to receiue it by What then is the difference betweene the receiuing of Christ in the simple worde and in the Sacraments The outwarde forme onely to wit because in the Sacraments bodily signes are ioyned with the word of promise In the simple worde God dealeth with vs by preaching and by our eares onely but in the Sacramentes he vseth beside such signes as offer themselues to the rest of the senses also whereby it commeth to passe that the communicating of Christ by the Sacraments is more forcible and plaine then by the simple word only There are two partes of the Sacrament of the couenaunt of grace namely the earthly matter and the outwarde action or the outwarde rite Genes 17.11 Exod. 12.8 and so forwarde Matth. 3.11 and 28.9 Matth. 26.26 and so forward 1. Cor. 11.23.24.25 The

of God by which we do religiously call vppon God Psal 50.18 116.13 To it is opposed an idolatrous inuocation and the omitting of inuocation or sinne An idolatrous inuocation is a sinne when that is called vpon which is not God And of this first is the inuocation or sinne of the Gentiles Turkes Iewes and Papists The omitting of inuocation is a sin when inuocation so straightly commaunded by God is omitted as though God had no need of it Calling vppon God is either prayer or an oath Of prayer Prayer is a calling vppon God by which we aske of God such good things as are necessary for the soule and body and contrariwise do pray that euill things may be remoued Gen. 17.18 24.12 28. 2. â—2 11 Exod. 8.12 1. Sam. 17.19 1. King 8.15 And that ã€ˆâ—Šã€‰ either the absolute seruice of the deity or prayer proper to the mediator The absolute seruice of the deity is that which is properly directed to the deity and with that also wee worshippe Christ as hee is God and by which we attribute vnto him the honour of omnipotency knowing all things and being euery where present Of worshipping the mediator Christ Prayer proper to the mediator is that worship which is giuen to Christ both in respect of his person and of his office as to that mediator that is God and man For as the acknowledgement of Christ consisteth in the acknowledgement of his person and office so in inuocation we must thinke of Christ after either manner First he is to be called vppon as God the giuer of good things with the Father and the holy Spirite Secondly we must thinke of him as of a mediatour and intercessour for whose sake we beleeue that wee are receiued and heard That worship of the mediatour is one not in respect or degree but in number And as our faith in the acknowledgment of Christ doth put a difference betweene the natures so also in the worshipping of him Therefore he the mediatour is worshipped not for his humanities sake which is created but because of his eternall and omnipotent deity For the deity the Creator of all things is the proper subiect of religious worship and not the humanity because it is a creature Cyrillus writing to Theodosius the king concerning the right faith saith Shall we therefore worship Emmanuell that is God with vs as a man Be it farre from vs for this sinne were a dotage deceipt and errour For in this wee should not differ from those who do worship the creature more then the creator and maker And as faith doth attribute to him according to either nature that which it ought according to the Scriptures so it doth demaund that in the worke of hearing as in the perfection of his duetie and obedience he should worke according to either nature that which is his owne to do According to the deity that he might behold the hearts heare the sighes of his seruants giue the holy Spirite and other good things according to his vnmeasurable wisdome and power But according to the humanity that he might of his own humaine will approoue the prayers and hearings of his people and in that might do that which is proper to him So the Church prayeth Reuel 22.20 Euen come thou Lord Iesus in which prayer it doth aske not that made manifest in his God-head he might come in the clouds but manifested in his humanity and so one and that selfe same Lord Iesus might deliuer and glorifie the Church by his diuine omnipotency or almighty power Thus much concerning the distribution of prayer now concerning the forme of prayer Of all other the Lords prayer is the best forme of prayer The Lords prayer is that which our Lord Christ himselfe hath taught vs. The expounding of the Lords prayer Mat. 6.9 Luke 11.20 Our Father which art in heauen and so forth Of the Lords prayer are foure parts an entrance petitions a confirmation and a conclusion Of the entrance there are two parts the first teacheth vs whom we ought to call vppon namely our father Our father is God Now we call God father for two causes 1 Because he hath begot the sonne to himselfe from eternity to wit Iesus Christ 2 Because he hath adopted vs to be his sonnes for Christ his sake But in our prayers we call him father for three causes 1 That we being about to pray might find a distinction between our inuocation and the prayers of Infidels turning our selues to this God who hath manifested himselfe in his sonne Iesus Christ 2 That a child-like feare and reuerence of God might be stirred vp in vs. 3 That we might pray with confidence certainly assuring our selues that we are heard of God as of a mercifull father because he hath adopted vs to be his sonnes because we are members of Christ because we call vpon him by Christ But we call him our Father for two causes 1 That so we might thinke that we are to pray not only for our selues but for other men also especially for those who are members with vs in the body of Christ sonnes of the same father in heauen 2 That we may pray the more boldly thinking this that the whole Church and euen the mediator as our brother doth pray with vs. This is the first part of the entrance the second followeth The second part is this which art in Heauen That God is in heauen it meaneth that he onely is omnipotent and alone can giue vs those things which we aske of him God truely is euery where Iere. 23.23.24 Esa 66.1 But heauen is as it were the ordinary Pallace of God in which is his throne and the chiefest glory of God doth appeare because God doth most magnifically manifest himself in heauen to the Angels blessed soules Psal 115.16 Psal 19. But these words which art in heauen are added for fiue causes 1 That we might not imagine any earthly and carnall matter of the heauenly maiesty of God 2 That we being about to pray might lift vp our minds from the earth to heauen Psal 25. 121. 3 That we might expect from the omnipotency and almighty power of God what things soeuer are necessary for soule body 4 That we might be mindfull of this that our God hath all gouernment of heauen and earth that he is present euery where and that he heareth and helpeth those that cal on him 5 That we should not direct or tie the worship of God to any place or thing besides his commandement So much concerning the entrance of the Lords prayer the petitions follow The petitions of the Lordes prayer are two fold the three former pertaine to the glorie of God and the three later to our own necessitie The first petition is this I. Petition Hallowed be thy name In it wee aske the hallowing of Gods name The hallowing of Gods name is the glorifying of God And that is done both by true faith and also

by good works Therefore the sense and meaning of the first petition is this Grant that we may glorifie thee by true faith and good works We sanctifie Gods name by true faith when we rightly acknowledge God and his workes We sanctifie Gods name by good works both when we worship God aright and also when we desire and labour for vertue and well doing and that to this end that the most holy name of God might not be slaundered through our meanes but rather that other seeing our good workes might glorifie our heauenly Father The second petition is this II. Petition Let thy kingdome come In it we aske the comming of the kingdome of God The comming of the kingdome of God is the gouerning of the Church And this comming of Gods kingdome is two fold either to the whole Church or to the seuerall members of it The coÌ„ming of gods kingdome to the whole Church is when God defendeth the Church And that two waies both in preseruing encreasing his owne church in destroying the church of the deuill or sathaÌ„s synagogue The comming of Gods kingdome to euery meÌ„ber of the church is when God doth so by his word and spirite gouerne euery one that he doth subiect them more and more to himselfe and the obedience of his will The sense therefore of the second petition is this Gouerne thy Church and the seuerall members of the Church by thy spirit and word The third petition is this III. Petition Thy will bee done as in heauen so in earth also In it we aske that all of vs might obey Gods will and that all wicked lustes being tamed we might wholly and altogether serue God and that so readily and willingly as the holy Angels in heauen do Will doth here signifie that which is acceptable to God and that also which he therfore requireth of vs. The three former petitions haue been thus expounded the three later follow The three later petitions pertaine to our necessity and that both as in respect of the body as the fourth petition and also as in respect of the soule as the fift and sixt The fourth petition is this IIII. Petition Giue vs this day our daily bread In it we aske the sustentation and nourishment of this temporall life Daily bread is whatsoeuer is necessarie for the vpholding and preseruation of this present life God indeed hath commaunded vs to get it with the labour of our hands but yet we aske it of God because neither our labour neither those thing which are gotten by our labour do or can profite vs without Gods blessing which it selfe also is part of dayly bread But if thou art rich and abounding yet as if thou were needy pray daily for the blessed vse of thy riches thinke that full sellers and full store-houses or chests may be sodenly emptyed except they be kept by the Lords hand yea except the Lord shall season with his blessing the meat and drinke that we take in they that eat shall sterue for hunger they that drinke shall waxe dry with thirst Eze. 4.14 Ye shall eat and not be satisfied Leuit. 26.26 Now we name it our bread indeede and yet we aske that God would giue it vs because that by the gift of God it is become ours neither can any thing be ours or become ours except God giue it We name it our bread that so being content with that we might not desire another mans And we call it our bread and not mine that so euery one might know that he ought to aske bread necessary not for himself alone but for his neighbour also Lastly we aske dayly bread and pray that the same may be dayly giuen vs for foure causes 1 That a distrustfull carefulnesse for to morow might be taken out of our minds 2 That we might remember that for daily bread we haue neede of daily prayers 3 That we might be daily admonished of the shortnes of this our bodily life as though we should liue to day onely 4 That we might not immoderately greedily desire or couet any thing besides that which God hath prescribed The fift petition is this V. petition And forgiue vs our trespasses as we forgiue those that trespasse against vs. In it we aske the forgiuenesse of sinnes or iustification And when God in his eternall couenant had willingly freely promised vs forgiuenesse of sinnes he hath also bound vs to himselfe by the answering againe of a good conscience to forgiue our brethren So that he is not bound to keepe his promise with vs except we also continue in the obligation couenant or condition to be performed on our part Our forgiuing therefore is not a cause of Gods forgiuing for God first hath freely promised vs forgiuenesse when as yet wee were his enemies and besides he hath bound vs to himselfe to pardon our brethren also The cause can not be after his proper effect But our forgiuing of them is after Gods forgiuing of vs. Therefore our forgiuing is not the cause of Gods forgiuing The assumption is certaine for they only can pardon their bretheren to whom God hath forgiuen their sinnes and by this testimonie we feele in our harts that our sinnes are pardoned vs if wee be fully purposed with our selues from our hearts to pardon all those who haue offended vs. The sixt petition is this VI. Petition And leade vs not into temptation but deliuer vs from euill In it we aske both that we our selues may be gouerned by the holy spirite and word least we should fall into sinne And this gouerning is part of our regeneration or sanctification and also deliuerance from euils that is to say from the snares of Sathan from the deceipts of the world and from the entisements of the flesh as causes of sinne Thus hath the second part of the Lordes prayer bene handled the third followeth The third part of the Lords prayer is a coÌ„firmation which conteyneth three argumeÌ„ts by which our faith is confirmed that God doth certainly heare our prayers Two arguments are drawen from the adioynts of God the third from the end of hearing The first adioynt of God is this because he is king hauing rule ouer all things The second because he is able who can giue vs all things which we aske The argument from the ende is that he might be praysed and glorified for euer because he is God and a most bountifull and mercifull father Hitherto we haue handled the third part of the Lords prayer the conclusion remaineth The conclusion of the Lords prayer consisteth in one word Amen which is both a wish that those things may be ratified which we aske and also a note of confidence wherby we shew that we are perswaded that God hath certainly heard our prayers Blessing is a peculiar kinde of prayer Blessing and that is whereby we aske good things for other men at the hands of God And that is due to all whether

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