Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	inheritance_n	lord_n	tribe_n	2,145	5	10.5792	5	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

vs in this Psalme with thankefulnes to acknowledge this singular benefite of the word and to beware of the horrible contempt thereof Howe much better is it to suffer pestilence famine and the sword howe much more tolerable for Dauid to become both an adulterer and a murtherer so that there remaine a reuerence to the word which repentaunce necessarily bringeth with it then to fall so farre as to contemne the word For this is to heape wrath vpon wrath like as it is to heape grace vpon grace with Dauid to hold fast the word and withall to acknowledge the great benefite thereof To be briefe like as there is no greater ioy and felicitie to the godly then to heare and to know the voyce of God speaking vnto them offering grace peace remission of sinnes and life euerlasting so can there be to them no greater crosse then the contempt of the worde For what doest thou else but contemne God him selfe yea crucifie againe the sonne of God and treade thy Sauiour vnder thy feete when thou contemnest the word of God which for thy saluation is reueiled offered vnto thee No mortal man can abide such intolerable contempt as the Lord our God continually suffereth For he is patient and would that we should conuert and repent but he payeth home at the length as we may see by the fall of the Synagoge and the destruccion of Ierusalem For Christ plainly sheweth that the cause of such horrible calamities was for that they did not knowe the time of their visitation Let vs learne then by these examples what a great blessing it is to heare the Lorde our God speaking vnto vs and as a tender mother with her children most louingly talking with vs For this is it which Dauid meaneth when he speaketh of the ascending vppe of the tribes to Ierusalem and to the house of the Lord to testifie vnto Israel that is there to teache and to heare the word of the Lord and to giue thankes vnto him for his benefites This is that citie therfore that is worthy to be decked with all precious ornaments This is the people of whom our Sauiour Christ sayth Blessed are they that heare the word of God keepe it with a good heart Here is the kingdom of heauen here is the true paradise here are the open gates to euerlasting life Verse 5. For there are the seates of iudgement euen the seates of the house of Dauid This may be vnderstand both of the ciuill gouernment and also of the Church but specially it is spoken of the church And here note that iudgement is taken for doctrine As if he sayd This is the glory of this people that in this place is stablished the chayre and seat in the which the word of the Lord is published taught weake consciences comforted and instructed and the way of saluation layd open vnto men Likewise in the first Psalme he sayth The wicked shall not stand in iudgement that is they doe not perseuer and abide in the doctrine of faith and therefore they are as chaffe which the winde scattereth from the face of the earth The Church of Rome wil now be called the seate of iudgement and euen there also the Lord had once his seate but nowe through wicked doctrine and damnable idolatrie it is the seate of Satan the chayre of pestilence and a denne of wicked spirites This is then the true sense and meaning of these words In this place the word of the Lord is fulfilled promising that he will leaue a memoriall of his name For here he is to be founde here he dwelleth Therefore here is life here is saluation here is remission of sinns here is the tyranny of Satan vanquished c. For all these he meaneth when he nameth the seates of iudgement that is the administration of truth the ministerie of faith the voyce of Gods maiestie speaking vnto his people For as I sayd iudgement signifieth here found sincere doctrine concerning grace faith works magistrates ciuill ordinances c. Where this doctrine is there are the seates of iudgement As we also may nowe glory of our Churches for the sincere doctrine wherby men are truely taught out of the word concerning grace sinne righteousnes faith works obedience to parents and magistrats This doctrin is as it weare a bright shining sunne from whence the Churches doe receiue their light And contrarywise where the word of God is not there are the seates of iniquitie and of Satan him selfe For the worde maketh the seate and not the seate the worde as the Antichristian Church of Rome most damnably teacheth Now whereas with a repetition he addeth Euen the seates of the house of Dauid this is the cause for that he looketh to the promise made vnto Dauid namely that the seate of the tabernacle or the temple should be builded by his sonne Salomon in Ierusalem where iudgement should be exercised that is to say mens consciences comforted terrified instructed by the word and also because the Lord would that Dauids posteritie should reigne after him vntill the eternitie of the heauenly Ierusalem should be reueiled Here is the image of the heauenly Ierusalem also to be consiâ—dered The earthly Ierusalem was builded on a hill so that there was no accesse vnto it but by ascending vpward The celestial Ierusalem is builded in heauen whereunto none can come but by mounting vp with alacritie of spirite out of this earthly mansion and corruptible life and therefore no earthly and carnall men can come there The earthly Ierusalem was builded as a citie for the people of God where they might meete together to serue worship god Likewise the celestial Ierusalem is builded for the tribes of the Lord the elect and faithfull people there to meete togither first in this life by faith and afterwardes by eternall societie both in soule body This Ierusalem Saint Paule meaneth when he saith If ye be risen againe with Christe seek for those thinges which are aboue And the author of the Epistle to the Hebrues admonisheth vs that by faith we are already come to this heauenly Ierusalem Ye are come saith he to the mount Sion and to the citie of the liuing God the celestiall Ierusalem and to the company of innumerable Angells and to the congregation of the first borne which are written in heauen to God the iudge of all and to the spirites of iust and perfect men and to Iesus the Mediatour of the newe testament c. The earthly Ierusalem celebrated the name of the Lord with praise and thankes giuing in the congregation In the heauenly Ierusalem the Angells and company of holy spirites doe praise and shall praise the Lord for euer more The earthly Ierusalem had in it the seate of Dauid The heauenly Ierusalem hath the throne of Christ the sonne of God the King of Kings the Lord of Lords of whom Dauid was a figure The earthly Ierusalem had tribunall seates where all things

should not perish through necessitie And although some times it hath so happened that mothers haue deuoured their children yet a few examples do not take away this general rule For these were speciall examples of the wrath and of the plage of god It is one thing to speake of God as he is offended and sendeth plagues and an other thing to speake of him as he gouerneth and nourisheth vs Wherefore we see the children of such as liue miserably with bread and water to haue healthfull bodies liuely and well liking Againe we see many folkes children which liue in great wealth and pleasure to goe like ghostes leane pale and pining And why so because children are the gift of God whom God him selfe hath created Wherefore he giueth those things withall which children can not lacke as the first creation of man doth declare For before that Adam was formed of the earth God the maker of the earth prepared the same as a house for him to dwell in And this house he left not empty and vnfurnished but replenished it with all kindes of wealth riches and all good thinges that he might shew vnto vs the posteritie of Adam that he would be our father would keepe guide and gouerne vs and giue vnto vs all thinges plentifully so that we would beleue Likewise whiles the childe liueth yet in the mothers wombe it is not able to helpe it selfe but is nourished by God alone For what is it able to doe which lyeth yet without any sense After it is come into the world it hath the mothers breastes to nourish it as a founteyne ordeyned to that ende and purpose It hath bathes to wash it it hath clothes to lappe it in it hath the cradle to lye in and such other thinges as it hath neede of Moreouer there are not onely women at hande to doe what so euer is necessarie about the infant but Angells also as many notable examples doe witnesse And to what ende are all these things done To shewe that God will preserue his giftes and benefites Wherefore children are here to be taken not for children onely that is for flesh skynne and bones but for all other thinges that perteyne vnto children In like manner by the wife and the husband we must vnderstand not their bodies onely but their habitation meate and drinke apparell and all other thinges necessary for the maintenaunce and gouernment of a family And these are the excellent giftes of God whether they bee great or small For God doth not distribute them to all men alyke Notwithstanding although they bee but small yet in that they are the giftes of God they are great and liberall For like as we rather esteme and regard the rewards of Princes by the bouÌ„tifull heart and minde wherewith they are giuen then by the valewe and worthines thereof be they neuer so small euen so although God hath giuen vnto thee but a small portion poorely to susteyne thee and thyne withall yet lette the good will and the blessing of God content thee and thereupon rest because thou knowest assuredly that God loueth thee and of loue hath giuen the same vnto thee which if he take from thee againe thou shalt be more able to beare it patiently because thou knowest it to be not thine owne but the gift of god Thus is thy mind quiet at rest whether thou haue plenty or whether thou lacke When thou doest thus cloth and apparell and as a man would say incorporate God with his owne benefites then doe those benefites become more large and plentiful how smal so euer in outward appearance they seeme to be This may suffice as touching the meaning of the Prophet Now it remaineth that we should say some thing concerning the grammaticall sense and signification of the wordes which because of the Hebrew phrase and maner of spech is somewhat obscure For where the Prophet sayth Children are the inheritance of the Lord we may say Children are the gift of god For in the Hebrew tongue this word inheritance hath a large signification Inheritance the Hebrewes doe call the land diuided among the people by Iosua Hereof it commeth that this word is applied to all donations and free giftes For the land of Canaan was giuen only to the children of Israell Whereupon all possessions proprieties and free giftes are called inheritance So is it sayde in the Psalme Thy lawe is mine inheritance that is a gift which thou hast giuen vnto me We vse this word otherwise for that which is giuen to vs by our parents But in the Hebrew tongue it is taken for a gift or a portion giuen of God. Where he sayth and the fruite of the wombe is his rewarde we may say Children are the bountifull and the free gift of the lord It is a repetition of that which goeth before As if he sayd The benefite which we receiue of the Lord as it were by inheritance is children the gift which the Lord bestoweth vppon the godly and proceedeth from his liberalitie is the fruite of the wombe So that inheritance and reward signifie both one thing that is to say the gift and liberalitie of the lord So we reade Ieremy 31. Refrayne thy voyce from weeping thyne eyes from teares for thy workes shall be rewarded sayth the Lorde Also Matth. 5. Reioyce and be glad for great is your reward in heauen Likewise 1. Cor. 15. Be ye stedfast for as much as ye knowe that your labour is not in vayne in the Lord that is it shall be rewarded This is the doctrine of the holy Ghost concerning the true and Christian gouernment of housholds and familyes to beleeue that children and all thinges else are the gift of god When we assuredly knowâ— that we receiue all things at Gods hands as the only giuer thereof then do we learne by a goodly consequence which the holy Ghost here teacheth vs how we may beare ouercome all miseries and calamities so that if either wife or children dye or if any other aduersities or miseries happen we may say with holy Iob The Lord gaue and the Lord hath taken away blessed be the name of the Lorde For reason being now lightned by the word doth acknowledge Gods blessing and giueth thankes vnto him for the same and in aduersitie doth not repugne or repine against the will of god Not that we can lose the giftes of God without sorowe and heuinesse of the flesh for we doe not here goe about to comfort the fleshe but the spirite Albeit the very Sainctes and children of God also doe feele these troubles notwithstanding they are not oppressed and ouercome therewith Like as Iacob was in great anguish when he had lost Ioseph yet he did not despaire he did not blaspheme but suffered this calamitie patiently because he knewe that as Ioseph was the gifte of God so he was taken away againe also by god He therefore that hath a minde thus prepared and instructed shall not be ouercome with

nowe demaund this question what is to be done Shall wisedom be reiected Shall the common weale be neglected and forsaken c. Salomon aunswereth No not so But sayth he ye must rule ye must gouerne the common weale with counsell and good aduise So he biddeth the master of a houshold to marry a wife to till the ground to nourish his family c. but yet so that this sentence must alwayes stand he will giue to his beloued by sleepe He will giue that is what so euer a man hath he must acknowledge the same to be a gift Also he will giue to him which is his beloued and he wil giue also by sleepe So that it shall be a gift and a gift giuen to his beloued and easily giuen This is the summe effect of this verse briefly expouÌ„ded which he will afterward more largely declare by the partes thereof So that what so euer thou beholdest thy selfe thy life thy body thy wife thy children peace and quietnes good successe c thou must acknowledge the same to be the gift of the Creator giuen vnto none but vnto his beloued In the former verse therefore as I haue sayd is set forth a liuely resemblance of the whole world wherein are men not beloued but starke madde through a carnall presumption and desire to be like vnto God which will rule all thinges by their owne deuises and policies These men haue no gift for as much as that which they haue they doe not acknowledge as a gift nor say These thinges God hath giuen vnto me And albeit Cicero and other Philosophers doe sometimes confesse that these thinges are Gods giftes yet they doe not so beleue for they them selues will bee as Gods which with their owne counsells wisedome and wise policies haue defended the common weale enlarged the Empire preuented imminent daungers and troubles c. Through this presumption they prouoke God to send amongst them some Annibal or some Pirrhus or to stirre vp ciuill warres by Silla Pompeius or the conspiracie of Cataline with other seditious persons that so they might knowe them selues not to be the gouerners of so high and weighty matters Thus the wicked also and the godles haue the giftes of God although they vnderstand not that they are giftes But this must we vnderstand and knowe Wherefore if thou hast married a wife if thou be a Magistrate in the common weale or liuest in any other calling be wise heare the word of God and vnderstand what thou art and what thou art not Adorne thy wife thy children thy family thy substance with this title that the Lord hath giuen them that is to say thinke euen from thine hart that they are the giftes of God which God hath giuen thee and requireth nothing else againe for the same but that with a thankful hart thou shouldest acknowledge the same to be his giftes But this to doe is also the gift of God as it is sayd in the .8 chapter of the booke of wisedome I knowe that I coulde not keepe my selfe chast except God gaue it vnto me and that was a poynt of wisedom also to know whose gift it was He therfore which certeinly perswadeth him self that his wife his children his goods are the gifts of God is not proud through the successe thereof because he knoweth them to be Gods giftes and not his owne worke or his owne glory The husband being thus perswaded hath a pure reioycing in his wife and children because he knoweth that they are the giftes of God and he enioyeth them with thankes giuing so long as it pleaseth god If God take them away againe he beareth it patiently and eateth not the bread of affliction because he is the beloued of God and he liueth as though he were in a sleepe and whiles he sleepeth the nette is drawne according to the prouerbe that is all thinges prosper and goe well with him Thus the godly man vseth Gods giftes and that rule that gouernment which is committed vnto him by god Genesis 2. He eateth he drinketh he sleepeth he reioyceth in his wife his children his substance with thankes giuing saying Lord God it was thy gift and it is thy gift If thou take it away thine it is againe c. So resteth his hart in true and godly quietnes But the wicked haue the bread of affliction and sleepe not no not in the night But the godly man not onely in the nyght but all the time of his life sleepeth sweetely that is he hath a cheerefull and a quiet conscience and resteth as it were in a softe bedde He leaueth vnto God the chiefe gouernment of all things he enioyeth Gods giftes and knoweth him selfe to bee Gods instrument and so hath all thinges in rest as it were by sleepe geuing glory vnto God and in doing nothing he doth all thinges and in doing all thinges he doth nothing Thus hauing before sufficiently reprehended and condemned the presumption of mans wisedome and strength he sheweth the true cause and also the chiefe master and gouerner of families and common weales to witte the Lorde him selfe And here he vseth a maruelous breuitie he giueth to his beloued sayth he by sleepe This sleepe whereof he speaketh must be referred to the rest and quietnes of the minde and conscience and not to the rest of the fleshe or of the body We muste labour and trauel as touching the body but with a cheerefull conscience looking assuredly for the blessing of God as in Genesis it is written that all our welfare and all that we haue consisteth in the blessing of God and not in our owne labour and industrie Nowe he procedeth and that which before he briefely expounded he declareth more at large in the same order whiche before he obserued firste speaking of housholde gouernment and afterwardes of politike gouernment Verse 3. Behold children are the inheritance of the Lord and the fruite of the wombe his rewarde Not onely the wordes but also the phrase and manner of speech are diuine and heauenly which the holy Ghoste and the Scripture here vseth The meaning then is this Behold this is the wisedome this is the rule and the meane to iudge rightly of housholde gouernment and matrimony that children are an heauenly inheritance that is to say the gifte of God and that the fruite of the wombe that is what so euer is borne of the wombe is a rewarde that is to say the gifte of god It is not besides the purpose if here for a difference yee sette children in the first place as the malekinde and in the second place the fruite of the wombe as the femalekinde of all liuing creatures but specially of mankinde But all commeth to one thing that is to say to be a Father or to be a Mother is not the worke of man but of god And albeit the husband begetteth childreÌ„ by his wife the wife conceaueth by the man yet both are the gifts of God and both are the blessing of

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