Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	wound_n	young_a	youth_n	22	3	8.2703	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

call grace heauen it selfe by the which we haue an open passage vnto heauen and the which we can neuer atteyne vnto by the law by workes or by our owne endeuour but rather as a most large heauen it receaueth vs beleuing that by adoption we are made righteous before God through Christ. Hereby we may see what the entent and purpose of the Prâ—phet is in this Psalme namely to teach vs the true way to righteousnes life and saluation Againe to shew vs the way how to escape death sinne and the wrath of God that out of this life we may passe to life euerlasting And in teaching of these things he sheweth his owne experience and layeth open vnto vs his owne hart which the holy Ghost had exercised and scholed with many tentations that so he might atteyne to this doctrine wherein he goeth about here to enstruct vs also The summe whereof is that he resteth wholy in the hope of Gods mercie and in the sure trust of the forgiuenes of his sinnes But these thinges shall more clearely appeare hereafter in expounding of the Psalme Verse 1. Out of the depth haue I called vnto thee O Lorde It may seeme that the Prophet vseth here moe wordes then needeth But he that considereth well the cause which forceth him to burst out into these wordes shall see that no plentie of wordes could expresse the sorrow and anguish of his wofull hart nor sufficiently declare his daunger For it was no light or common tentation that vexed him He complained not of the perills that he was in by the rage of Saul by his sonne Absolon by the false Prophets and others nor of any other tentations which proceede of malice and hatred wherewith the world persecuteth the godly but he setteth forth here the griefe of a vexed and wounded conscience the very sorrowes of death when a man feeling his hart as it were oppressed with desperation thinketh him selfe forsaken of God when he seeth his owne vnworthines and desertes accused before God as a terrible iudge yea when it seemeth vnto him that God hath not onely forsaken him but cast him away for euer hateth abhorreth him for his sinnes These teÌ„tations are much more terrible then those which men commonly fall into for they are not without daunger of soule eternall saluation Therefore he vseth here this maner of speech saying Out of the depth I call vnto thee c. As if he should say great are the troubles wherewith I am oppressed For I feele mine owne sinnes and the iust wrath of God vpon me for the same neither can I find reliefe or comfort to my restles afflicted soule Against the malice of men wherewith they molest and vexe vs there are remedyes to be found but this wound is vncurable except the Lord send helpe and succour from aboue And in dede such troubles as the godly are commonly exercised withall as the losse of goods wife children such other may yet be ouercome or borne with patience Moreouer in those which are counted inferior sinnes as the offences of youth the deiect broken herted may more easily be raised vp againe But these afflictions seeme to them and are in deed vntollerable when they feele them selues oppressed with such horrible and hellish cogitations that they can see nothing else but that they are caste away from God for euer They therfore that feele such bitter tentations haue here an example that Dauid in him selfe felt and had experience of the like For it maketh the tentation much more greuous when they which are thus afflicted feele that as to them it seemeth which none else doe feele but they alone We must learne therefore that euen the godly haue euer suffered the same afflictions and haue bene beaten downe euen to death with the terrors of the law and sinne as we may see here by the example of Dauid crying euen as it were out of hell and saying Out of the depth doe I cry vnto thee O Lord c. But it is not inough for vs to knowe that we sustaine not these troubles and tentations alone but we muste also learne the way whereby such as haue suffered the like tentations haue beene raysed vp againe And here ye se Dauid what he doth Ye see whither he flyeth in his great distresse He despaireth not but cryeth vnto the Lord as one yet hoping assuredly to find reliefe and comforte Rest thou also in this hope and do as he did Dauid was not tempted to the end he should despaire Thinke not thou therefore that thy tentations are sent vnto thee that thou shouldest be swallowed vp with sorrowe and desperation If thou be brought downe euen to the gates of hell beleue that the Lord will surely raise thee vp againe If thou be brused and broken knowe that it is the Lorde which will heale thee againe If thy hart be ful of sorrow and heauines looke for comfort from him who hath saide that a troubled spirite is a sacrifice vnto him It is expedient also to haue some faithfull brother at hande which may comfort vs in these bitter conflictes For God would that in his Church one should help to comfort an other as meÌ„bers knitte togither in one body and he hath promised that when two are gathered togither in his name he will be the thirde amongest them And doubtles nothing comforteth an afflicted conscience so much as to heare some godly brother declaring out of the word of God that such terrours and afflictions are sent of God not to destroy vs but to humble vs therby to make vs to acknowledge the great mercy of God offred vnto vs and to receiue the same with thankful harts But if in this distresse we be destitute of the helpe of such faithfull brethren we must then doe as Dauid â—id in this place that is we must cry vnto the Lord pray as this Psalme teacheth vs Wherein ye see such sorrowfull and bitter sighes as liuely expresse in Dauid the great anguish of spirite from whence floweth such plentifull matter and yet nothing superfluous as compelleth him not onely to say that out of the deepe depth he cryeth and calleth vnto the Lord but he putteth the Lorde also in minde of his promise thereby to moue him the rather to giue eare vnto his prayer Verse 2. Lorde heare my voice let thine eares attende to the voyce of my prayers He speaketh as I haue saide before to the same God whose seate was in Ierusalem like as we now speake vnto that God and call him father whom we knowe and worship in Christ alone On this God with deepe sighes he calleth that he would with the eye of mercie looke vpon him and gratiously harken vnto his prayer But if we thinke that we can not pray with such a minde or with such feruencie of spirit as these words doe expresse we must consider that Dauid him selfe did not thus pray in his anguish and in the

thinges which I haue giuen thee therefore will I preserue thee and thy familie Wherefore if troubles happen somewhat thou must beare and yet must thou not therfore feare that all things wil come to ruine What state or gouernment was more miserable then the gouernment of Dauid and yet it continued vntil Christ was borne and came therof Wherefore what things so euer seeme to be lacking do thou also commit and commend the same vnto me as the Creator and principall gouernour of all So teacheth this verse especially concerning ciuill gouernment And here marke the behemencie of these wordes they labour in vaine For hereof commeth either crueltie and tyranny as is sayd or else a confusion of all thinges and either they forsake their office and vocation or else they presume and wil rule all alone they will labour without the Lord that is to say they will rule by their owne wisedom policie and wil be the principal and efficient cause Therefore Cicero Iulius and others most excellent wise politike men were ouerthrowne which notwithstanding if all thinges had had prosperous successe woulde perhaps haue fallen into tyranny For such as are in authority and gouern with great sucâ—esse are not lightly voyd of tyranny Now as touching the grammaticall sense and meaning of the wordes I thinke ye know that to edifie signifieth not in this place to gather together a heape of tymber and stones but generally all that perteyneth to the house and the whole familie as to rule and gouerne to marry a wife to beget children to bring vp children to nourish the houshold to prouide thinges necessary for the same c. So that the building is here taken for the house well ordered where are good parents and fruitfull which liue in great loue concord togither which haue obedient children wherof springeth vp godly youth and then good men This is the house builded of parents children and a well ordered familie which is a singular blessing and gift of god But otherwise men so liue that albeit the master of the house commaund neuer so much yet is there none that will obey him And this is a ruinous house and a miserable gouernment Thus to labour is to weary thy selfe and so to gouerne in all thinges after thine owne will wisedom and policie that no fault be committed that euery one in thy familie doe his duety in all poynts diligently and vprightly that thou susteyne no losse or hinderance in thy goods or otherwise thus to gouerne sayth he is not to saue and to preserue but to destroy cast away What way then must thou take that thy labour be not in vayne Euen this cherefully gladly to doe what in thee lyeth with all thy strength witte and policie committing thy selfe and thine with all thy affaires vnto God and to trust in him who made thee a husband gaue thee a wife children a house c. If all thinges prosper and happily succede giue thankes vnto God who with these giftes hath so blessed thee If any thing happen otherwise ouercome it with patience what so euer it be and thus thinke with thy selfe that God tryeth and proueth thee whether thou take him to be the true master and gouerner of the house from whom alone come all good thinges or whether thou doest attribute the same vnto thine owne wisedom and policie This is therefore the true wisedom of the holy Ghost that neither can the house be builded nor the citie kept by the endeuour wisedom power or strength of man. But in vayne are all these thinges taught and are as a tale told to a deffe man For the world being both blind and deffe doth as alwayes it is wont that is to say cleane contrary to this doctrine Wherefore this Scripture is set forth for the instruction of that litle number which are godly and beleue in Christ which suffer them selues to be taught and instructed in the lord Others embrace the pleasures of this world and worldly thinges and thinke they belong to them alone and may be gouerned by their wisedom and policie Therfore it commeth to passe that they gaine nothing thereby but vexation and misery and in the ende confusion and destruction And albeit hereof they haue continuall experience and heare it dayly notwithstanding they are neuer the better Verse 1. Except the Lorde keepe the citie the keeper watcheth in vayne Like as before he called the house such thinges as perteyne to to the house houshold gouernment matrimony it selfe so here he calleth the citie a common wealth whether it be a kingdom a dukedom a citie or else any common societie be it great or small Now albeit these things seeme according to the flesh to be vnder our gouernment yet are they in deede farre aboue our power And euery godly minde must be taught to knowe that in some parte of this gouernment either priuate or publike he is as an instrument of god Wherfore we must looke vnto God and assure our selues that all things are wrought all things come to passe by Gods only prouidence and appoyntment aboue and beyond all that we can thinke imagine He that will not beleue this shal receaue the reward which is here set forth to wit that al his endeuour his counsell his policie his wisedom and all his labour shall be in vayne He sayth not Except the Lord build the citie as he did before of the house but he sayth Except the Lord keepe the citie For when the house is wel gouerned then shal it go well with the common wealth For houshold gouernment is the founteyne of the common wealth If father mother husband wife be lacking which should bring forth children nourish them and bring them vp there can be no common wealth Of a house therefore is made a citie which is nothing els but many houses families of cities is made a dukedom or a shire of dukedoms or shires is made a kingdom which ioyneth all these in one Of all these houshold gouernment is the founteyne headspring which was begun of God him selfe in Paradise where he sayd It is not good for man to be alone Also bring forth frute and multiply Salomon therefore doth not here teach howe common wealthes shoulde be planted lawes ordeyned For these were graffed in nature at the beginning For so sayth the text Let vs make man after our owne image And afterward he expoundeth what is ment by this image Rule ye ouer the fishes of the sea and ouer the foules of the ayre and ouer euery beast that moueth vpon the earth Here it appeareth that at the beginning there was planted in man by God him self a knowledge of his creatures a law how to rule gouern them a knowledge of husbandry of phisicke and of other artes sciences Afterward men of excellent wit by experience great diligence did encrease those gifts which they had by

holy place must offer vp pure and holy prayers So saith S. Paule also lifting vp pure hands c. for else ye shall pray in vaine Pure hands signifie innocencie from blood extortion spoile robbery The Prophet therfore setteth forth here two sortes of men comming to the temple praying Some there be that come and pray in innocencie and holines Some againe pray in hipocrisie hauing their hands defiled with blood The prayer of such is sinne as the Psalme sayth Paul teacheth in like maner concerning prayer Pray saith he without wrath or doubting Also our Sauiour Christ saith If thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee goe thy way and first be reconciled to thy brother and then come and offer thy gift For this is a common thing that hypocrites when they haue done all the iniury they can against their brethren are not only without all remorse of coÌ„science but also they make a great shew of religion and holines bragge of the Gospell more then the true Christians doe Against these the psalme speaketh warneth them that when they pray in the holy place they ought to be pure holy For who so euer praieth is possessed with the sinne of couetousnes fleshly lust or any other deuil to him the Lord sayth VVhat hast thou to do to declare mine ordinances that thou shouldest take my couenant in thy mouth seeing thou hatest to be reformed and hast cast my words behinde thee For when thou seest a theefe thou runnest with him thou art partaker with the adulterers c. Such was the prayer of the Pharisey which departed out of the temple vniustified For this is a common euil among men that they which are most impure wicked doe glory more of God his word then such as are godly feare God in deede Wherfore the Scripture expresly declareth that such there be as take the name of God in their mouths and yet in hart life are polluted and wicked And in this place the prophet inueyeth against hipocriets whiche thinke that when they pray God seeth not the vncleannes of their hart This is therfore a necessary prayer the first God would giue vnto vs his word defend the same against all vaine spirits heresies and secondly that he would preserue vs in innoceÌ„cie keepe vs from hipocrisie Verse 3. The Lord that hath made heauen earth blesse thee out of Sion As touching Sion we haue sayd before that God would haue not only certeine ceremonies certeine persons but also a certein place for his seruice worship lest the people should wander vncerteinly and choose vnto them selues peculiar places to worship God in Now for as much as this thing was not without offence for what can be more absurd and contrary to reason then that the God of heauen and earth should be shut vppe in that darkenes therefore to confirme their mindes herein he sayth that the Lord which dwelleth in Sion is the maker of heauen and earth This haue we often declared and necessary it is that it should be often repeted lest we should chose vnto our selues straunge and peculiar kindes of worship For as in the olde Testament there was a certaine place certeine persons and certeine times to the which God had bound as you would say his seruice so we in the newe Testament do find the father in christ In Christ the father is worshipped but without Christ he can neither be worshipped nor found but what so euer is deuised for the seruice of God without Christ is damnable and accursed The summe and effect therefore of all togither is this O ye Priestes ye Pastors and Ministers of the word to you I speake you I do admonish that ye follow the word faithfully and do your office purely For whiles the word and the ministery are sound vncorrupt there is nothing that can hurt vs For although Satan the world do assaile vs what then If God be with vs who can be against vs Let this be therefore your speciall care and endeuour that the word may remaine pure and vncorrupt and pray that the Lord would assist you herein and blesse your labours for of all the blessinges of God this is the greatest Which might be sayd in moe wordes but let this suffice Now it is our duetie likewise in this light of the worde to endeuour by all meanes to doe the same lest that through our vnthankfulnes the worde be taken from vs againe and to pray for the Churches that God would blesse them for Iesus Christ his sonnes sake our Lord our Redemer Amen THE ENDE The word must be continually exercised because of the continuall tentations whereof we are in daunger The lothiÌ„g and fulnes of Gods worde After the lothing of the word commeth contempt and then Gods plague The argumeÌ„t of the Psalm The Psalmes pray in two respctes agaynst Satan Satan how he is a murtherer How he is a lyer Our first parents deceiued by lying The authors of wicked doctrine are incorrigible Arius Proteus was one that could chauÌ„ge him selfe into diuers formes as nowe into a beast nowe into a tree and now into some other thing else Against heresies we must fight especially with prayer Inward tribulation and affliction of the soule The vse and practise of faith Howe the mindes of men must be stirred vp to prayer Tribulation stirreth men vp to prayer Luther writeth that which he hath proued by experieÌ„ce The necessitie of prayer set forth vnto vs in the Lords prayer Prayer is a seruice of God. How poore afflicted consciences are to be comforted which dare not call vnto the Lord. The prayers of the Papistes Nothing more hard then to pray God the hearer of praiers The saying of Bernard God giueth not alwayes that we pray for The prayer of yong children The godly youth in that reformed church being brought vp in the nâ—rture of the lord coÌ„tinuall catechising may shame al our reformation where the youth is so godles for lacke therof Howe God heareth our prayers Wicked doctrine A liuely picture of the Deuill The commoÌ„ people are the framehowse or workehowse of the deuill Deut. 29. Coles Iuniper The fire of the heretikes is more swift then the fire of the holy Ghost Luther prophecieth Kedar and Mesech signifie the enemies of the church Luke 11. The argument of the Psalme This Psalme containeth the doctrine of faith A coÌ„paring of contraries The commendation of faith Idolatry prospereth and flourisheth for a time Humane helps and comforts The help of the Lord. Why he sayth to the hills and not to the Lord. Our mountayne Trust affiance in the helpe succour of the Lord. Remedies in afflictions The iudgement of the word in afflictions must onely be followed The history of Iulian and Athanasius The exercise of faith Experience and practise maketh a right Christian The

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