Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	worship_n	worship_v	writer_n	32	3	7.9134	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

are spoken Verse 2. Behold as the eyes of seruaunts looke vnto the hande of their maisters and as the eyes of a mayden vnto the hand of her mistres so our eyes waite vpon the Lord our God vntill he haue mercy vpon vs. Here the prophet setteth forth by similitude the nature of true pietie As if he sayd Great is our affliction and yet the Lord prolongeth his helpe neither easing our miserie nor reuenging our wrong He suffereth the cruel the proude and the scornful to treaâ— vs vnder foote and to prosper in our sight This delay is tedious greuous vnto vs Notwithstanding we will not murmure or become vnpatient in these our afflictions but as good seruaunts in their distresse looke to the hand that is for help and succour at the hand of their masters mistresses so will we attend vpon y Lord our God vntill he haue pitie vpon vs. Thus we see that the Lorde sometimes deferreth his helpe neither shewing how nor when he will help but leauing his Saints in such perplexitie as though he had no regard either of the time or of the maner of their deliuerance so that they seme to hang as it were in the middes betwene heauen and earth These things are greuous and excedingly encrease the tentation Therefore we must lay sure hold on this consolation which the Prophet here setteth forth that our tentation shal haue an end but not as we would lest we seeme to appoint the time and maner of our deliuerance which the lord reserueth to him self alone And here is an example set forth vnto vs patiently to wait vpon the Lord in the time of trouble to be instant in prayer and neuer to let our hands fall or turne our eyes from the Lord but constantly to perseuere in sure hope expectation of his gracious deliuerance and of his helping hand to be present with vs in our necessitie whereof our Sauiour Christ also warneth vs in the Gospell of the woman and the vnrighteous iudge who although he neither feared God nor man yet because this woman neuer ceased to call vpon him he was compelled to heare her cause For if the worst man be not yet so wicked but he may be ouercome with instant and continuall prayer what shall we not hope to obteine at Gods hand which willingly offereth him selfe to heare our prayers and also commaundeth vs to pray yea and is more ready to graunt our petitions then we are to aske For in that he differreth his help he doth it not because he will not heare vs but to exercise and stirre vp our faith and to teach vs that the wayes whereby he can and doth deliuer vs are so manifold miraculous that we are neuer able to conceiue them Therfore let vs thinke that the thing which we aske is not denied but differred assure our selues that we are not neglected because of this delay The patient abiding of the afflicted saith Dauid in an other Psalme shall not perish yea the Lord will not lose the glory of his name which Dauid in the same Psalme attributeth vnto him namely that he is a helper in time conuenient And here is to be noted by the way that the holy Ghost commendeth the gouernment of housholds and families in this place and signifieth that to serue is a vocation which pleaseth him if it be done in faith For seruauntes are here mentioned for the comfort of all good seruauntes and in them is commended not onely their patience but also the confidence and trust which they haue in the goodnes of their maisters assuredly trusting with patient tarying to finde mercie and fauour in their sight in time conuenient But in deede Dauid speaketh here of better seruauntes then are commonly seene at this day for there is no kinde of people more deceitful negligent and stubborne euen when there is great cause of sharpe and seuere correction Wherefore let all such as will be counted good seruaunts remember the example and rule set forth here by the holy Ghost and obserued of all good seruaunts which is that they are not froward and stubborne but patiently endure all things and do the duety of true and faithfull seruaunts hauing alwayes a watchfull eye to the hand of their maisters And further note how humbly the faithful think of them selues in the sight of god They are called and chosen to this dignitie to be the heyres and children of God and are exalted aboue the Angels and yet notwithstanding they count them selues no better in Gods sight then seruauntes They say not here beholde like as children loke to the hand of their fathers but as seruaunts to the hand of their masters This is the humilitie and modestie of the godly it is so farre of that hereby they lose the dignitie of Gods children to the which they are called that by this meanes it is made to them more sure and certaine Moreouer here is to be obserued that Dauid sayth not simply VVe lift vp our eyes to the Lord but he addeth moreouer to the Lord our God that is to say that God which hath reuealed him selfe to vs in his word for otherwise he were not our god The gods of the Gentiles idolls which men deuise vnto them selues are called gods but he is the true God and none but he which hath declared him selfe to vs in his word and promised in the same that he will be our God c. The Papistes haue deuised vnto them selues a seruice and worship of God contrarie to the word of God and therefore they worship not the true God in deede but an idoll of their owne heart yea they worship a creaâ—â—â— made and fashioned with mans handes for the almightie creaâ—â—â— of heauen earth But our God is he not whom we haue deuised but which hath paynted and set out him selfe in his Scriptures how and by what meanes he wil be serued and worshipped This our God because he seemeth oftentimes to estraunge him selfe from vs and to haue no care of vs the wicked doe shunne and forsake and seeke helpe of Peter and Paule and many times of Satan through sorcery and witchcraft and other deuilish meanes thinking because God prolongeth his helpe to finde thereby more speedye succour But thus our God is wont to deale with vs first as is sayd to proue and exercise vs and so to bring vs to the knowledge of our selues that we may see our owne weakenes and frailty which are so readie to be ledde away from him then also to bring vs to the knowledge of him whereby we may see both how willing he is and also howe able by farre better meanes to helpe vs then mans heart can conceiue Verse 3. Haue mercy vpon vs O Lord haue mercy vpon vs for we haue suffered too much contempt Here may we see that the godly doe not onely feele their owne crosse but the affliction of other also is to them a great crosse and as

vnderstanding thereof into a fantasie of their owne imagination For the Prophets did know that the true God although he be of him selfe and of his owne nature infinite and incomprehensible was included notwithstanding in the Mercieseat whereunto he had bound him selfe by his word and promise Wherefore although they called him the God of heauen maker of all thinges yet this had they as a more neere proper token of the true God that they knewe him to haue his dwelling in Sion When they prayed therfore vnto God or talked of God they did it according to that forme and maner wherby God had reueiled him self in his word and promises Albeit therefore the Prophet maketh no mention in this place of that tabernacle or promises but semeth to speak vnto God simply and without all respect thereof yet we must vnderstand that he speaketh no otherwise to God then as he is setts forth in his word worship Like as we ought now no otherwise to thinke or speake of God then as he is in our true Mercieseate christ For so Christ himselfe saith vnto Philip He that seeth me seeth my father No man commeth vnto my father but by me When we haue attained this knowledge then may we safely worship God and call vpon him as he is the maker of heauen and earth and so shall we vndoubtedly find him For although of him selfe and when he is not thus reueiled he is vnsearchable and not to be found yet in his word and promises wherein he wrappeth him selfe he will both be found knowne of them that will there seke after him The Iewes therfore praying before the arke worshipped the true God of heauen and earth For God by his worde had promised that he would be there present there would heare the praiers of his people Euen so we likewise loking vnto Christ worshipping him doe worship the true God for he hath reueiled him selfe in christ Therefore Christ saith VVhat so euer yee shall aske the father in my name he will giue it you They therefore that pray vnto God and fasten not their eyes and minds vpon Christ come not vnto God but worship the imaginations of their owne harts in steed of the true God are plaine idolaters For neither wil god be sought nor found nor heare our praiers but in our mercieseat Christ. Wherfore if we wil find God in deede knowe him as we should do with boldnes come vnto him let vs loke vnto Christ according to y saying of S. Iohn He that seeth me seeth my father Thus y word gathereth togither y wandring cogitations of our harts vnto this only person Christ God man to the end we should know that there is or can be found no God without Christ Dost thou not beleue saith he that the father is in me I in him In like maner did the holy Iewes pray vnto God dwelling in Sion That place who so euer neglected although they vsed one and the same kind of worship the same wordes in prayer which they did notwithstanding they committed idolatrie because they did contrary to this commaundement namely that he would be worshipped in Ierusalem This is then a general rule to be obserued in all the Psalmes in the whole Scriptures that in the olde Testament there was no God but in Sion or in the place of the tabernacle and that all prayers were made vnto God sitting betwene the Cherubins Nowe when this temple was destroyed God set vp an other temple in the which he would be sought serued and worshipped Without this temple there is no God but the deuill in steede of God is there both sought and founde and therefore men fall either into desperation if they haue an euil conscience or else through hypocrisie into presumption as did the Idolatrous Iewes and as our Papistes now doe most arrogantly presuming of their owne righteousnes Hereunto doe these and such like sentences of the Psalmes the Prophets apperteine I lift vp mine eyes vnto the mountaines Again The Lorde out of Sion blesse thee In like maner are all such other sentences also to be vnderstand wherin is added no manifest signification of the place or of the temple as in this place Out of the depth haue I called vnto thee O Lord. He doth not here cal the Lord absolutely the maker of heauen earth as the Turks also do but the same God which dwelleth in Sion whose word promises they had amongs them that he would there receaue heare their prayes The Prophet resteth therefore wholy onely in the assured confidence of y free mercy grace of God but of that God which was in Sion which said vnto Satan I will put enmitie betwene thee and the seede of the woman For God will not be sought by our deuises Which if we shoulde doe what should we need then the word To what end was the law why was Christ reueiled Behold our aduersaries the papists wherunto they are come They pray much They recite Psalmes often They say Pater noster qui es in caelis c. But becaâ—se they contemne the worde yea and persecute it also with might and maine therefore vnder these good wordes they mainteine plaine idolatrie So hapneth it also to the Turkes euen then when they say they worship the liuing God the maker of heauen and earth For this cause I do so often admonish you that without Christ ye should shut your eyes and stoppe your eares and say ye knowe no God besides him which was in the lappe of the virgine Marie and suckt her breastes Where this God Christ Iesus is there is God wholy there is the whole diuinitie there is the father and the holy Ghost Without this Christ there is no god I haue known many in the kingdom of Antichrist which seeking to comprehend God by mans speculations haue horribly perished and if God through his inestimable mercie had not deliuered me from this tentation I had also fallen headlong into destruction Albeit the Prophet as I sayd maketh here no expresse mention of the temple yet shal ye see how in this psalme he wrappeth the promise concerning christ For this is the whole argument of this Psalme that there is no saluation no grace no iustification but in that God which forgiueth sinnes And is this God any other then the same which sayd vnto the Serpent The seede of the woman shall bruse thy head Therefore he taketh God here as a promise maker and sheweth that Christ was promised of the father to be a sacrifice for the sinnes of the world And here the Prophete setteth foorth vnto vs a principall poynt of doctrine touching Christian righteousnes Christian wisedom and the glory of christ These thinges Dauid treateth of euen then when the law was in his full strength and leapeth ouer the boundes of the law into Paradise or rather into the very heauen of grace mercie For why should I not

A COMMENTARIE VPON THE FIFTENE PSALMES CALLED PSALMI Graduum that is Psalmes of Degrees FAITHFVLLY COPIED OVT OF THE LECTVRES OF D. Martin Luther very frutefull and comfortable for all Christian afflicted consciences to reade Translated out of Latine into Englishe by HENRY BVLL Imprinted at London by Thomas Vautroullier dwelling in the Blacke Friers by Ludgate CVM PRIVILEGIO 1577. TO THE CHRISTIAN READER GRACE AND PEACE in Christ Iesu. ALBEIT the reading of the Scripture it selfe and the simple text thereof without further helpes hath matter enough to giue intelligence and instruction sufficient for the soule of maÌ„ to saluation if with hart and diligence it be earnestly applyed and followed as it should yet notwithstanding the helpe of good coÌ„mentaries explications annexed withall especially such as be learned and godly is not hurtfull but rather is much requisite greatly needefull both for opening of places of difficulty for dissoluing doubtes and debating of controuersies such as may and vse many times to happen Wherefore most highly bound we are to the goodnes of our Lorde and Sauiour who hath herein so well prouided for our infirmitie in blessing this time of ours so plentifully with so many learned writers and worthy workers in his word As in al times he hath done but most chiefly in this time of ours is now to be seene In which time as we haue to giue thankes for many other of late memorie famous singular instruments of Christes glory so namely for the author compiler of this present work Martin Luther VVho although of many hitherto either hath not beene redde and so not throughly knowne or of a great number hated and maligned or of some lightly regarded or peraduenture misiudged Yet to such as either haue aduisedly redd him or shall be disposed to take trial of him hauing by experience of infirmities and affliction any skill to iudge of true diuinitie shall be founde emonges many preachers teachers of this our time most chiefly worthie not onely of iust commendation but also to be compared with the chiefest yea and so necessary for these times of the Church to be seene and redde that the poore mourning soules of the afflicted can not well want him that for diuers purposes especially for two principall causes First for true comfort spiritual consolation to such weake minds as in cases of conscience are distressed and wrastle in faith against the terrour of Satan of death of damnation against the power of the lawe and wrath of God wherein I see very fewe or none without comparison be it spoken in these our daies to instruct more fruitfully with like feeling and experience Secondly for discerning and discussing the difference betwene the law and the Gospell how these two partes are to be separated and distincted a sonder as repugnant and contrary and yet notwithstanding howe they both stand togither in Scripture and doctrine and yet in doctrine no repugnance The knowledge whereof how requisite it is for all Christians to learne the miserable lack thereof will soone declare For where these two be not rightly parted but confounded what can followe there but confusion of conscience either leading to despaire or else to blind securitie without any order in doctrine or true comfort of saluation As by examples of time is soone seene namely if we loke into the later times of the Romish Church where for want of right distinguishing betwene these two great errors haue risen and no great maruel For where the Gospell is taken for the lawe and the lawe for the Gospel and Christ receaued but onely for a law giuer and where things go by workes and lawe of deseruing what hope or assurance of saluation can be there considering our workes in their best kind to be so imperfect and vnprofitable And what shall be said then of our naughtie workes but especially â–ª what shall be said then to the mourning lamenting sinner who feleth no good thing dwelling in him but all wickednes shall he then despaire or how else will ye comfort him For if Christ in his principall office be but a teacher of the lawe and of workes and that be the chiefest thing to be required in a Christian to worke saluation by the law of working where is then grace mercie promise faith iustifying peace rest of conscience redemption from malediction of the law if we be vnder the law still briefly where is the new couenaÌ„t of God made by his sonne if the olde couenant made by Moses doe yet remaine if it do not remaine then must there needs be a differeÌ„ce betwene the law the gospel betwene the old TestameÌ„t the new betwene the law of works the law of faith betwene Moses Christ betwene the master the seruaunt betwene Agar and Sara and their two children Now what difference this is thou shalt not neede Christian reader by me to be instructed hauing here the boke of Martin Luther to reade and peruse VVho as in his former treatise before set forth vppon the Epistle to the Galathians so likewise in these his commentaries vppon the Psalmes doth so liuely at large discourse that matter with many other things moe full of heauenly instruction edificatioÌ„ that hauing him though thou hadst no other expositour vpon the holy Scripture thou maist haue almost sufficient to make a perfect souldier against all the fierie darts of the tempting enemie Againe hauing all other and lacking this writer thou shouldest yet want some thing to the perfect practise and experience of a Christian diuine Although I neede not in the behalfe of this treatise vse any suche commendation the booke being able sufficiently to commende it selfe yet thus much by way of preface I thought good to notifie and premonish whereby I might the rather animate and encourage thy studious diligence good reader to ouer-reade this booke Wherin if it shall please thee to bestow the labour as the paine I trust will not be tedious so in the profite thereof I doubt not but thy labour shall be recompensed with no lesse spirituall consolation to thy soules health then the godly translator thereof M. Bull did receaue in translating of the same Who as he once made his vow vnto the Lord for certeine causes to turne this booke from latine into english so with no lesse fidelitie did well performe the same Blessed be the Lorde therefore which both put him in mind first to take this worke in hand and also graunted him life to the accomplishment thereof for so it pleased the Lord to continue his life so long till this vowed worke was fully finished And not onely that but also after his trauell taken gaue him to receaue such sweetenes thereby as in neuer thing more in all his life Now from him departed to turne to you that remaine aliue I meane all studious readers as weâ— theÌ„ that be wel willers to the gospel as also that be enemies yet not called to

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