Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	call_v	young_a	youth_n	140	3	7.8811	4	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

any troubles or calamities be they neuer so greeuous But it is not enough to learne these thinges by hearing and by reading of bookes onely but experience and practise thereof is also required without the which this housholde gouernment can neuer be learned this blessing of true and christian matrimony cannot be vnderstand As we may see in those which setting God aparte behold nothing else but fortune and chaunce These men when they enter into matrimony to no other ende but to liue in lust wealth and pleasure and to aduaunce their children by their wisedom and policie to great riches honour and dignitie do find that all things fall out cleane contrary so that both they their wiues childreÌ„ and riches doe miserably perish because they are ignorant that there is no successe without the blessing of god On the other side they that inioy these giftes as the blessing of God with thankful harts for the same although they fal into many troubles and afflictions are not withstanding of a quiet and cheerefull conscience Verse 4. As are the arrowes of strong men so are the children of youth This is a similitude taken of warre and pertaineth to politike gouernment The how in the hand of the strong archer is not drawn in vaine as Dauid saith of Ionathan The arrow or dart of Ionathan neuer turned back that is it neuer missed but perced wounded Wherefore Esay calleth the Apostles arrowes and likewise Zachary The meaning then is this It is the gift of God to reign at home in peace without sedition and to obteine victory abroade And without this gifte in ciuill gouernment there is no successe nor victory in battail For in the common weale are alwayes moe enemyes then friends Moreouer the greater part is alwaies euil commonly ouercommeth the better if God do not help Wherfore to haue a flourishing common weale it is a speciall gifte of god Yong men therefore must defend the common weale stand in battail against the enemy For they are like arrowes or dartes which strike and perse because they are sent of god For olde men are not meete for warre according to that saying Youth musts trauell midle age must giue counsel and old men must pray That is yong men must labour and take paines for the defence maintenance of the common weale They that are more ripe in yeares and wisedome must helpe the common weale with graue counsell and good aduise and they which are olde and impotent must pray for the prosperous state and good successe thereof But here note what an excellent title he giueth to those that do defend the common weale when he calleth yong men the gifte of God such yong men he meaneth as are vertuous and feare God whom God maketh mightie arrowes or darts to ouerthrow their enemyes and winne the victory For this euen the Gentiles also learned by experience that victory did not consiste in the strength and power of man but was giuen from aboue and that industrie and wise policie were of more force then armour weapons So hath it often times come to passe that great armies haue bene vanquished and put to flight with a small power Not that we shoulde not prouide armour and weapons souldiers and men of warre for the defence of the common weale but because the Magistrate if he must needes make warre should neither presume of him selfe nor yet despaire whether he haue many souldiers or whether he haue fewe but considering his charge and calling whereby he is constreyned to enter into battaile should seeke and aske from heauen helpe and victorie saying Lord in thy hand is strength and victory be thou my helper fight thou for me Like as on the other side if in the strength power and multitude of men thou excedest thyne enemies yet mayest thou not therefore thinke thy selfe sure of the victory but thou must aske it of God and say Lord victory is thyne which if it be thy good pleasure to giue vnto me I will thanke thee and praise thy name therefore But if through our ouerthrow it be thy will to punish our sinnes beholde here I am Such a confidence although it be but in the Magistrate the guide or captaine alone which acknowledgeth his charge calling and asketh helpe and succour of God shall vndoubtedly obteyne the victory like as Iephta did He in his office and calling would gladly haue liued in peace togither with his people But this could not Ammon suffer Wherefore Iephta seeing that he was constreyned to fight prayed for the helpe assistance of God against his enemies and so obteyned the victory For he acknowledged that strength and victory came not of him selfe but of the Lord as his onely gift So King Dauid had many and notable victories ouer his enemies one after an other By what meanes Forsoth he had armour and weapons with al furniture of warre he had mighty armies both of horsemen and footemen But victorie sayth he consisteth not in these thinges Therefore he prayed that God would giue him victory and hoped to receaue the same no otherwise then at his handes alone Upon this confidence and trust followed vndoubted victory Salomon therefore teacheth in this verse that victory is the gift of god And like as arrowes which are shot with might and violence doe wound and pearce euen so yong men are valiant in warre not by their owne strength boldnes and presumption but by the blessing of the Lorde alone Children of youth This is a phrase of the Hebrew As much to say as yong men As the child of death they call him which is appoynted to death Or it signifieth yong men begotten and borne of their parents in the tyme of their youth which are strong and able to stand in defence of the common weale Verse 5. Blessed is the maÌ„ that hath his quiuerful of them he shal not be ashamed when he speaketh with his enemies in the gate He setteth forth the former similitude more plainly and by the quiuer he vnderstandeth the common weale as in the verse going before by arrows he vnderstood yong men As if he sayd That is a happy Prince and that is a happy common weale which hath this blessing and knoweth it to be the gift of god Uictory and peace must needes be there To speake in the gate is a phrase vsed of the Hebrewes And it doth not onely signifie to speake but to speake politikely that is to make lawes to gouerne by lawes to defend the godly to bridle the wicked c. And it is as much to say as where such yong men are the Magistrates are able to speake in the gates that is they are able to defend the common weale they fruitfully trauell in the affayres thereof they mainteyne good lawes c. But heare what he addeth moreouer that such haue alwayes enemies which doe not onely withstand them but also hate them and speake euil of them But all this must they

the same in deede For first these euills which the father of lyes styrreth vppe by wicked doctrine the godly can not beholde without great griefe and sorrowe Besides this they are without all hope of remedie for that the rage of pestilent doctrine is more horrible then the force and violence of fire and water which suddenly consumeth and destroyeth all thinges The heart therefore is on ech side troubled and vexed both with feare of the calamitie that shall followe and also with the sense and feeling of the present euills Nowe if there be ioyned with all these thinges an inward crosse and affliction so that the hearte doe also feele the displeasure of God here it seemeth impossible for a man to pray And doubtlesse a man vnexpert and vnskilfull in these matters and presuming of the worde and his owne knowledge shall gayne nothing thereby but infinite troubles and vexation For to teache to reproue and to conuince is not sufficient but God withall must giue the encrease that not onely we with our brethren may be preserued in sound doctrine but also such as teach the contrary may be rooted out and brought to naught And this by prayer onely is obtayned But howe hard a thing this is we haue alreadie declared To read the word to heare the word and to teach the word are in deede excellent and heauenly works which require the help and aide of the holy Ghost but the inward practise of faith so to conuert vnto the Lord so to pray so to presume of Gods fauour that thy prayer shall please him and that he will heare the same that is a hard matter in deede For fearefull consciences many tymes feele not this certainty and assurance in them selues but are brought to such doubting and mistrust that they can conceaue no hope of helpe or comfort especially such as are touched with the remorse of conscience gilt of sinne and the feeling of their owne vnworthines For in this case it oftentimes commeth to passe that the minde beginneth first to doubt whether prayer will any thing auaile or not They that are brought to this poynt can not pray especially if they measure the same after the sense feeling of their owne vnworthines But here thou must not regard what thou art but rather looke to the promise of God the necessitie of prayer the daunger that followeth the neglecting thereof and the thing it selfe for the which thou oughtest to pray Setting these things before thine eyes albeit thine owne conscience and vnworthines call thee from prayer yet shalt thou be constrayned by prayer to flie to God for help and succour For if a man for examples sake haue committed theft murder or some other notorious crime and in flying away falleth into the water and so into daunger of drowning shall he not pray because his conscience accuseth him that he hath done wickedly Nay how much the more great and grieuous the sinne is and the necessity of praier more vrgent so much the more earnestly ought the mind to be stirred vp and more ready to prayer In like maner must we doe also in this tentation and daunger of wicked doctrine And whatsoeuer we be we must rather consider the great enormities that Satan raiseth vp by lying ministers then whether we be worthie to be heard or no. To this doth the promise also allure vs For we haue a promise in Christ that we shall be heard yea and Christ him selfe also hath prescribed vnto vs the very words syllables letters which we should vse in praier We haue also a commaundemeÌ„t to pray so that it is not in our choyse to pray or not to pray but it is a work coÌ„maunded of God. Now when we remember these thinges and then consider on the one side how necessary a thing it is for vs to pray and on the other side howe great the daunger is if we doe not pray then are our mindes quickned and the tentation or conscience of our owne vnworthines is as it were swallowed vp Like as it hapneth also in sudden daungers as when a man in his iorney falleth into the hands of theeues or is in great perill of drowning here before he can once think of his own vnworthines he bursteth out into these wordes or this cogitation O God be mercifull vnto me And here the saying of the Phisicians is found most true that sharpe sawces prouoke the appetite For there is no better scholemaster to teach vs to pray then necessity But whiles we walke in securitie and are not touched with any feeling of present daungers no maruell is it if our prayer be either no prayer at all or else in dede very faynt and cold For mine owne part I can say by experience that I neuer pray more hartely then in the time of trouble and affliction And this is that sharpe sawce which stirred vp also in Dauid a hunger as it were and an appetite to pray as he sayth I called vnto the Lord in my trouble c. We may learne therefore out of this verse that Dauid vsed this remedy against lying tongues that first by doctrine he stirred vp him selfe and others and then he prayed In like maner ought we to do eueÌ„ in respect of the cause or necessity which the Lords praier also setteth forth vnto vs For in that the name of the Lord is polluted mens consciences peruerted and the profession of the Gospel hindred we haue in deede great cause to say hallowed be thy name that these abominations and blasphemies may haue an end Thy kingdom come which by the kingdom of Satan is in a manner oppressed He that prayeth after this sort shal fil heauen with his sighes and grones wheras if we liue at ease and feele no trouble our praier is so cold that scarcely our mouthes are filled therwith This cause and necessitie of prayer Dauid expresseth when he sayth I called vnto the Lord in my trouble c. For there must be some great necessitie to constrayne vs to pray as our owne saluation the saluation of our brethren death eternal our sinnes our troubles and afflictions the glory of God the kingdom of God c. all which are set forth in the Lordes prayer and if we consider them as we should doe they will constrayne vs to poure out true and harty prayer vnto God with sighes and grones Let vs consider well these thinges and with our prayer let vs burst through the cloudes which hide from vs the presence of our most gracious God and thinke that prayer is an acceptable sacrifice to God and such a seruice as he him selfe requireth of vs Some seeke a meane helpe and trust to other mens prayers which in deede are not to be neglected for the prayer of many hath a more force and power But thou also must pray as a member of the Church which with one voyce sayth Our Father c. For he will not be the father of

for this day or to morrowe but now and for euer So that ye muste haue a certaine continuall and a constant presumption if I may so say of the mercie of God of the forgiuenes of sinnes and of the righteousnes that commeth by christ Contrariwise ye must beware that ye neuer presume of your owne workes albeit they ought to be holy and according to the law of god For this naked and this onely trust ought to remaine which is called the confidence of the free mercy of God offered vnto vs in christ This trust is sure and neuer deceiueth vs For God is no lyer but faithfully performeth that he hath promised Doe thou therefore but trust and still faithfully rest vpon his promise But here we are not without daunger of the deuill whiche goeth about with all his might and power to bring vs from this assuraunce and trust of the mercie of God towardes vs in christ Wherefore we must fight and with continuall battaile practise this doctrine against the deuill and spirituall wickednes which by all meanes goe about first to lift vs vp with pride and presumption and afterwards to throwe vs downe againe to desperation But God worketh a contrary way For first he terrifieth vs and casteth vs downe that afterwards he may raise vs vp againe He bringeth vs downe to hel that he may bring vs back againe The dugge of grace also he sometimes taketh from vs that we may learne what our owne righteousnes is wont to doe namely to oppresse vs with desperation And this he doth to the ende that wee hauing experience thereof should not followe our owne sense and reason but raise vp our selues with a sure hope trust in Christe whereby the dead are restored to life and saued This mercie is as a strong heauen or firmament ouer vs wherwith we beeing couered are safe and sure where so euer we be So Esay calleth it a shadow against the heate because we are couered and defended by the mercie of God against wrath desperation the deuill death This shadow who so euer doe forsake shal suffer intolerable heat Thus we learne by this verse that Dauid speaketh of that damnable presumption of our owne righteousnes exhorteth vs to fight against it with a sure hope of Gods eternall mercie and a constant faith This is the onely way whereby we are saued The .132 Psalme Lorde remember Dauid c. This Psalme whether it be Salomons as it seemeth or whether it be Dauids it is a prayer for the kingdom the Priesthood for these two are the most principall giftes of God in this worlde Wherefore they haue neede of prayer and the helpe of God to defend them against the deuill whose double title ye knowe which Christ giueth vnto him in the Gospel of Iohn when he calleth him a lyer and a murtherer For he resteth not but busily laboureth seeketh by all meanes possible to replenish the world with lyes murthers Against these two policies and kingdoms of the deuill God hath erected two other kingdoms the politike state and the priesthood the one to fight against murther and the other against false doctrine and heresies So Dauid and all other Kinges and Princes in gouerning the common wealth ought to endeuor that their subiectes may liue a peaceable and a quiet life that mariages the education of children other dueties perteining to howshold gouernment may be mainteyned and defended against seditious and wicked persons The priesthoode is to this ende that children growing vp may be brought to the kingdom of heauen and the ministers of the Church are as Angells appoynted to defend the truth that the kingdom of Satan the father of lyes may be destroyed These be the proper offices of the ministers of the Church and of the worde which ministers haue bene alwayes in the world among the faithful and haue kept continuall battaile against heretikes and the ministers of Satan So the Patriarkes before the flood fought against the Canaites or ofspring of Cain after the flood against the Esauites and others The Prophets fought against the false prophetes as their writinges doe testifie and the Apostles likewise against the false apostles for Satan ceaseth not And besides this the kingdom of Satan was alwaies the greater For if ye coÌ„sider the church there were euer moe godles and infidels then faythfull So in the ciuill gouernment the greater part consisteth of those which are disobedient which raise vp troubles seditions and warres Wherfore since the kingdom of Satan if ye consider the number is the greater and moreouer since both the politike state and the priesthood are such as farre exceede the power of man therfore can not be defended mainteyned by our strength or policie hereby we may see how necessary this prayer is whereby Dauid desireth that they may prosper and continue And here first of all marke the difference betwene Dauid and other Princes of the world Other Princes and rulers doe also vnderstand and see that common weales can not be preserued by mans power Wherfore they sayd that he which should well happily gouerne had neede to be endued with some diuine and godly power And albeit they were ignorant that these thinges are gouerned by God yet they preferred fortune for so they called the blessing of God the cause whereof they did not know before wisedom power iustice and all princely vertues For where as iust men for the most part be oppressed and the vniust doe rule and reigne therefore they thought that iustice is not the meane whereby kingdomes and common weales are preserued For then Cicero should not haue bene oppressed nor Antonius aduaunced to such power and authoritie If by power kingdoms could be preserued then should not Themistocles haue ouercome Xerxes Likewise many notable Emperours lacked no wisedom nor industrie and yet were they miserable notwithstanding These examples and this experience caused the Gentiles to thinke that there was a certeyne diuine power in great Monarches and Emperours to rule gouerne their earthly power wisedom and iustice whereby they did so prosper vppon the earth and this they called fortune But here behold and consider Dauid He also seeth that it is not in his power to preserue and vphold his kingdom and yet doth he not thinke that it is fortune which supporteth vpholdeth kingdoms for he beleueth that this perteyneth to God alone Besides this he beleueth as ye shall heare that God for his mercies sake will not reiect those that call vpon him But the Gentiles knewe neither of these thinges Moreouer the same necessitie which moueth the Prince or the Magistrate to pray for the common welth moueth him also to pray for the Priesthood and for the Church of god So we see that this Psalme is a prayer for the people of the olde Testament that God would preserue the kingdome and Priesthood euen for his promises made vnto Dauid It is likewise

against an other but there was one temple one Arke one altar and no more Like as we haue one Christ in whom God dwelleth and in whom he is found Therefore by an excellent name and title he calleth it the Arke of strength that is to say of the kingdom Likewise he sayth Psal. 110. The Lord shal send the scepter or rodde of thy power out of Sion Also Psal. 8. Out of the mouthes of babes and sucklings hast thou ordeyned strength So is that called the Arke of strength where God mightely reigneth where he helpeth and defendeth his people where he exerciseth his power for their succour and safety in hearing them in forgiuing their sinnes in comforting them against Satan death and hell it selfe This diuine power sayth he is bound to this Arke and therefore it is truely called the Arke of strength This strength and this power was also bound to the Altars of the fathers but now it is bound to the man borne of the virgine Marie To this man who so euer commeth shall feele a diuine power If he dye he shall find life If his conscience be oppressed with sinne he shall finde remission of sinnes If he be tormented of Satan he shall find peace If he be vexed of the world he shall find securitie and victorie For Christ whose kingdom it is doth not therefore reigne that he may enrich vs with worldly goods landes and possessions for these are promised vnto vs in the first of Genesis but that he may set forth his diuine power and rich mercie and set vs free from those calamities out of the which we are not able to redeme our selues Like as he deliuered the faithfull in those dayes from all daungers For the Arke was vnto them as an heauen where they found deliuerance from all miseries as the people was the kingdom and the faithfull were the â—tarres of heauen Therefore Daniel sayth of Antiochus that he should cast downe starres to the ground For whereso euer the word of God is there is the kingdom of God of heauen of life of victorie ouer death sinne and all miseries Thus ought the word which of the world is contemned and despised to be exalted and magnified Verse 9. Let thy Priestes be clothed with righteousnes and lee thy Sainctes reioyce This petition is the same which we vse in our preachings when we desire that the Lorde would giue vnto vs godly faythfull ministers of the worde and suffer no euill teachers to haue place among vs For God in his kingdome is like vnto an Emperour Wherefore as the noble men and chiefe Magistrates are Ministers vnto the Emperour and are the principall part of his kingdom so in the kingdom of Christ are the Angells of peace or the ministers of the Gospel They therefore which pray for the kingdom of God must needes pray that the Lord would giue faithfull Pastours and Ministers as he him selfe commaundeth saying The haruest is great Pray the Lord of the haruest that he would send forth laborers into his haruest The labour and trauell of these workmen is to communicate doctrine consolation threatnings c. and to minister the Sacramentes That these thinges may be rightly done the labourers must needes be clothed with righteousnes and not onely with that righteousnes which belongeth to euery man and is not without corruption but specially with that righteousnes which belongeth to the ministery and to the word which is pure and without all corruption This is that righteousnes whereby the kingdome of Christ is gouerned that is to say the word and the Sacraments Moreouer the Pastors and Ministers of the word are then clothed with righteousnes when they execute a righteous office that is when they teach the word sincerely as Peter sayth If any man speake let him speake as the wordes of God. Also when they minister the Sacraments purely and without corruption so that whatsoeuer they doe or speake be either the word or the work of god So he that baptiseth doth no worke of his owne but he baptiseth in the power of god Likewise he that comforteth the afflicted conscience doth it not of him selfe but by the direction of the worde and will of god Wherefore he also that heareth this worde must not take it as the worde of a man but as a voyâ—s sounding from heauen So the ministery is righteous which is truely executed in the power of God and this is true righteousnes Contrariwise they which teach men to trust to their owne merites works and worthines and prescribe a certaine forme of apparell of eating of fasting and such like wherein all the righteousnes of the Papistes and the Turkes doth consist such Priests I say are clothed with iniquitie For they haue lost the chiefe ornament and the true apparell of their ministery because they doe not teach rightly nor gouerne truely but seduce men rather with a false shew of their gouernment ministery and that by the malice motion of Satan which hateth this heauenly ministery and peruerteth the ministers The summe and effect therefore of this prayer is that they which attend vpon the Arke of strength may gouern righteously that religion may continue and flourish that the word may be effectuall and bring forth frute that terrified and afflicted consciences may be raysed vp and comforted that secure profane and presumptuous persons may be beaten downe with threatnings and the terrour of Gods wrath that the weake may be strengthened that the simple and ignorant may be instructed Which thinges by the grace of Christe are diligently and faithfully done in our Church And let thy Sainctes reioyce Here we see that God is not delited with the heauines vnquietnes and vexation of conscience which sinne and the feare which naturally followeth sinne is wont to bring but with a chereful hart Seeing therefore that there be two kingdoms namely the kingdome of death and the kingdome of life or the kingdom of hell and of heauen he desireth here that the faithfull may be kept in the kingdom of life enioy the peace and comfort of conscience which the righteous ministery of the Pastors and Preachers of the word bringeth With this prayer agreeth that prayer of the Apostles wherewith they begin their Epistles Grace be with you and peace from God the father c. Grace is the remission of sinnes After this grace followeth peace or a good conscience which here he calleth a reioycing Let thy Sainctes reioyce saith he that is let thy people togither with the Pastors and Ministers hearing the word of the righteous ministery be ioyfull triumph in that word He calleth them Sainctes or holy because of the vse of the word and the ministery which are holy So the Iewes are called holy because as before I haue said there were emonges that people which had the arke and the word of God which were holy thinges in deede and did sanctifie

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