Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	david_n	lord_n	saul_n	9,635	5	10.3237	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00730	Certaine plaine, briefe, and comfortable notes vpon euerie chapter of Genesis Gathered and laid downe for the good of them that are not able to vse better helpes, and yet carefull to read the worde, and right heartilie desirous to taste the sweete of it. By the Reuerend Father Geruase Babington, Bishop of Landaph.	Babington, Gervase, 1550-1610.	1592 (1592)	STC 1086; ESTC S100811	308,840	390

was of weight and concerned them most neerly So noteth this repetition vsually in the scripture as in the Psalme when he saith Hearken O daughter consider incline thine eare forget also thine own people thy fathers house Againe Heare this all yee people giue eare all ye that dwel in the world In the Prouerbs Heare O ye childreÌ„ the instruction of a father giue eare to learne vnderstanding with many such Againe he giueth himself 2. names Iacob Israel saying heare ye sonnes of Iacob hearken vnto Israel your father drawing from these names 2. good arguments to stir vp in them this attention which he requireth y e one of nature the other of religion of nature because he was Iacob their father of religion because fearing God truly seruing him euer he found fauour with God euen so far as to receiue from him this name of Israel whereof you haue heard before the full circumstance 2 Ruben mine eldest son thou art my might the beginning of my strength the excellency of dignity and the excellency of power Thou wast light as water thou shalt not be excellent because thou weÌ„test vp to thy fathers bed then diddest thou defile my bed thy dignity is gone Comming now to particulars he beginneth with his eldest son as you see often repeateth his excelleÌ„cy making great mention of it that he was his might y e beginning of his strength y e excellency of dignity the excellency of power in the end throweth him out of all saying he should not be excellent his dignity was gone And why thus because he had sinned agaynst nature defiled his fathers bed Then al these repetitions of his dignity teÌ„ded but to this to exaggerat his fault and to make it appear vnto his coÌ„science the posterity euer after how great it was and foule before God as for which all this dignity was lost taken away Nothing more shaketh the hart of any one not quite dead to God grace then this course Therefore often God vseth it in his word Heare O heaueÌ„s saith he by the prophet hearkeÌ„ o earth I haue nourished brought vp children but they haue rebelled against me The Oxe knoweth his owner the asse his maisters cribbe but Israel hath not knowen me my people hath not vnderstood amplifying their sin by this that they had receiued this dignity to bee nourished of him and brought vp as his Children In the fifth Chapter agayne my beloueds Vineyarde was in a fruitfull grounde hedged about the stones gathered out planted with the best plantes a Towre built and a wine presse made yet it brought forth wild grapes To Dauid likewise I anointed thee king ouer Israel and deliuered thee out of the hand of Saul gaue thy Lords house and thy Lordes Wiues into thy bosome gaue thee the house of Israel and Iudah and would moreouer if that had been too litle haue giuen thee such such thinges wherefore then hast thou despised c. Still proouing the greatnes of sin by grace and fauour vouchsafed before So here Ruben being vouchsafed of God to be his fathers first borne his might the beginning of his strength the excellencie of dignitie and the excellency of power yet sinning in this sort his fault by these fauours was made most great and therefore his dignitie and the sequels of his dignity most iustly translated otherwise As the birthright to Ioseph the priesthood to Leui and the Kingdome to Iudah Read Deuter. 33. verse 6. Iud. 5.15 16. Take we heede then of sinning euer but especially when our consciences tell vs God hath beene gracious gracious vnto Bodye and gracious to Soule gracious to our selues and gracious to our friendes For this is as the dignitie of Ruben which shall increase our offence and iustly plucke downe from the hand of God a verye sure and certaine punishment vppon vs and happily euen also vpon our posterity as here in RubeÌ„ whose whole ofspring was depriued of honor There is not one of vs but hath receiued mercy from heauen in verye great measure if wee bee aliue within to feele it Therefore not one of vs but euen in this respect bound with a carefull hart to auoide the thing that offendeth God And happy wee if wee will doe it remembring Ruben here and his fearefull losse his dignitie being gone as his Father sayth 2 Simeon and Leui brethren in euill the instruments of crueltie are in their habitations Into their secrets let not my soule come my glory be not thou ioyned with their assemblye for in their wrath they slew a Man and in their selfe will they digged downe a wall Cursed bee their wrath for it was fierce and their rage for it was cruell I will deuide them in Iacob and scatter them in Israel To the selfe same ende tendeth this punishment inflicted vppon these two brethren that the former did euen to humble themselues in themselues and to teach posteritie how God hateth euill The Papistes prattle of poena and culpa that the punishment satisfieth for the offence c. But farre otherwise doth the Word instruct telling vs euer that punishment is not imposed to make satisfaction for that onely doth Iesus Christ and his stripes but to purge the hart from all hypocrisie humbling it faythfully and vnfaynedly and to stirre vp to repentance for y e time passed as also to carefulnes for the time to come keping both body and soule in a godly feare as it were with a bridle Therfore saith the father as you haue heard before Quod patimur vnde plangimus medicina est non poena castigatio non damnatio That wee suffer punishment it is a medicine not a punishment a correction not a damnation Non enim de peccatis sumit supplicium sed in futurum nos corrigit For God doth not take punishment of our sinnes forgiuen but chastiseth vs fatherly for the time to come Marke also in this place how fully how plainly how faithfully Moses layeth downe to the world in writing y e shame reproch of the tribe he came of of his father Leui which certainly declareth the power of Gods spirit ruling ouerruling in these writinges and that of him from him not from flesh and bloud they are proceeded for flesh nature would haue couered these blemishes in his auncestors 3 Thou Iudah thy brethreÌ„ shall praise thee thy hand shal be in the neck of thine enemies thy fathers sonnes shal bow downe vnto thee Iudah as a Lyons whelp shalt thou come vp from the spoile my sonne He shal lie down couch as a Lion as a Lionesse who shal stir him vp The scepter shall not depart from Iudah nor a lawgiuer from betwixt his feet vntil Shiloh come the people shalbe gathered vnto him He shall bind his asse fole vnto the vine his asses colt vnto

that verie thing by that meanes being speedily procured which was intended by the same to be diuected and turned away O how could I runne this note to the admonition of them that seeke by such towers as this not onely to get a name but to keepe their posteritie from dispersion that is to continue theÌ„ in that countrey in that towne in that house c. neuer seking the Lords fauour mercy to direct and make strong their desires neither euer seeking to plante his feare in them that must inioye those things But their issew is according the Lord turneth all crosse in his iudgement and for that very thing they are dispersed and driuen often to forsake not onelye the place but the verye lande I saye no more thinke what you knowe 8 If they thought by this Tower to preuent drowning when the like Flud came againe as some thinke they did though it bee not propable the reason being expressed before by themselues to be for to get a name c. then may it admonishe vs howe bad men neuer looke at the true causes of Gods iudgements and plagues but frame vnto themselues some other concepts and runne their course according to the same The true cause of the Flud was sinne and therefore they should haue sayd Let vs sinne no more least a woorse thing happen vnto vs and not let vs builde a towre For the cause bring not taken awaye for which God smiteth no towers nor steeples no tops nor top gallants though they could reache as high as was sayde can euer deliuer from his blowes Let theyr folly be our instruction and whilst we liue pray that we may and indeuour when wee haue prayed to see the true cause of Gods visitation any waye vpon vs or ours that that being knowne wee may take a true course to turne his wrath awaye from vs. 9 The Lord descendeth to see if theyr folly was so great It is a figure meaning the Lorde punished not before there was true and due cause And a good lesson it giueth to all in authoritie that they will looke before they iudge see and be sure of the desert before they laye on the censure So did not Putiphar and it was his blame Ioseph is adiudged and there is no cause So did not the Pharisees when they sent to apprehend Christ without anye matter of truth against him So did not Dauid when vpon flattring Ziba his reporte he condemned his faithfull seruant Mephibosheth and gaue awaye his liuing beeing afterwardes faine to reuerse his sentence with shame when hee knewe the truthe So doe manye at these dayes to thâ—ir great discredit First iudge and then know but folow we a better patterne in this place 10 The people is one saith the Lord and behould we by it a bad vnitie to the ende a glorious name may not dezell our eyes when the thing in nature answereth not the same You read of an vnitie in the second Psalme But it was against the Lorde and his annoynted A like vnitie againe in Iosephs brethren to deale vniustlye and vnkindlye with their brother There was an vnitie in Sodom against Lot and his perswasion And the whole worlde was one against Noah and his preaching So is it heere and so is it often the people are one but not in truth not in right not in GOD and what vnitie is that Be wee not then as I sayde amazed at a name wee knowe who crye vnitie vnitie but wee see no proofe nor euer shall of veritie And wee knowe the Fathers speeche who spake it trulye Vnitas sine veritate proditio est Vnitie without veritie is but a conspiracie 11 They haue begun sayth God and they will not giue ouer Marke how stedfast flesh is in a wicked course In a good thing I warrant you no such thing but iust contrary In the end we will soone begin or hardlye or not at all giue ouer In the other eyther not beginne or most easilye giue ouer Alas our corruption and our weakenes waywardnes also if yee will shall wee thus see our nature described and not consider it and not amend it as God inableth I hope we will 12 Yet ouerthrowne are they for all their ill will to desist and giue ouer Feare not then with what might and maine soeuer the wicked goe about their wicked purposes and that they will so hardly be perswaded to giue ouer for the Lorde is stronger then they and will make them mauger their hearts to giue ouer at his pleasure a great comfort to all that are oppressed and pursued Their tongues are changed and it hindreth this earthly building and can it further the spirituall to be ignorant what is said Such a place is Babell saith the Lorde himselfe that is confusion and shall we say it is profitable God forbid And thus much of this Chapter not standing now vpon Sem his Genealogie Chap. 12. The generall heads of this Chapter are cheefely three The calling of Abraham from the 1. ver to the 4. His obedience to that calling from the 4 to the 8. The crosses accompanying and following the same from the 8. to the end 1IN the calling of Abraham consider first who called God and thereby learne wee that it is the Lordes worke onely to gather hiâ— a church to appoint before all times whome hee will call in time and make a member of the same What man dooth in the gathering of the same he doâ—th but as a minister and seruant vnder him so farre preuailing as he will blesse and no further The foundation of GOD standeth sure and hath this seale the Lorde knoweth who are his c. And whom He predestinated them He called He I saye He fâ—r it is his worke 2 Consider whome he calls Abraham the yonger brother and peraduenture an idolater more like so then otherwise though vncertayne And see we by it that Gods choyse is free not tyed to circumstances of age of birth of degree or any qualitie in man whatsoeuer but on whome hee will haue mercy on them hee will haue mercy He looketh not as man looketh for man many times regardeth the elder brother before the yonger and the outward gift of nature before inward graces of the spirit as Ishai offred his eldest to Samuel to be anoynted King and all the rest before he offred Dauid thinking least of him whome yet God appoynted And Ioseph would haue had his father layd his right hande vpon his eldest sonne Manasses But God doth not so finding nothing in the best to deserue a calling and therefore vsing his libertie without all respect of circumstances as I sayde before 3 Whence was he called euen out of his owne countrey and from his fathers house Teaching vs first thereby that neyther Father Mother countrey nor any thing may be sticked vnto aboue Gods commandement for hee that loueth any of these things more

prouidence and mercie and therefore his heart ioyed in it His terming of his present to be a blessing hath this reason because gifts were giuen of the godly that gaue them willingly with blessings and praiers and wishes of all prosperitie with them Contrary to the course of many in our daies whose presents and gifts by the same reason may bee called cursings because with them hand and hart going not togither they wish euill as the diuel choake him or such like 7 Thus Esau is appeased and his wrath departed meanes haue preuailed and hee is not obstinate We haue men and women within compasse of our knowledge whose wrath can neuer be appeased by any meanes that either the parties themselues or any friends for them can make No subiection no submission no wordes no deedes can stirre them a iote And yet they would be loth to be called Esaus much more impatient if a man should say farre worse then Esau But they see themselues whether indeed it be not so when Esau is intreated and they cannot to that which God and grace and the perill of damnation perswadeth vnto God is loue and without loue without God and consequently cast away for euer 8 Iacobs care of the cattell to driue as their pase will indure most fitly showeth the duetie of a carefull and good Minister euer to haue an eye to the weake ones in his flocke that cannot indure what the stronger can and so to regard all as he ouerdriue not any Better it is that the able go more softly then the weake and feeble ouer fast for the one hath daunger the other none Let hastie spirites consider this that neuer knew what bowels in deed a true Pastor hath to the whole and not to some few singled out in a partiall affection and for some shew of that which indeed is not in them They are all the Pastors care and he must in conscience driue as the weakest may indure not hurling hasting to the abilitie of some vtterly ouerthrowing the greater part A good Phisition of the body doth not desire to cure hastily but surely and soundly and why must the Phisition of the soule his praise consist in haste You may conceiue a fault though I paint it not Ne sut or vltra crepidam Let the shoomaker go no further then his shooe Tractent fabrilia fabri And let Carpenters meddle with Carpenters worke The Pastors office is aboue their reach if they loued not to haue an oare in other mens boats and he that hath called him to it counted him faithfull and put him in his seruice hath indued him with discretion and assisteth him with a conscience to coÌ„sider his charge who be strong and who be weake what might be done and what is conuenient and profitable to bee done with the discharge in singlenes before his eyes that is the shepheard of shepheards and chiefe Bishop of our soules Who art thou that iudgest an other mans seruant he standeth or falleth to his owne maister Thou art not the Pastor and therefore hast neither his bowels nor knowledge His course and reasons thereof haue an other iudge Iacob may not haue more care of bruit beasts then Ministers must haue of Gods people but he wil not ouerdriue the very weakest no more must the Minister if he meane to saue and not kill Haste hath made waste that I can tell and more leisure would haue been better speed Remember Iacob here 9 And lastly still see the practise of faithfull men euer when God hath been mercifull to them and deliuered them out of danger Now Iacob buildeth an aultar in the true thankfulnes of his soule vnto God for this great mercy and deliuerance of him from his brother Esau And hee calleth it the mightie God of Israel giuing to the signe the name of the thing which it signified which is vsuall in the scripture Thus would he publish Gods goodnes in his safe-being with all his after all dangers Would God it might kindle some heat in our hearts and consciences to consider our selues the daungers that we haue been in in our dayes the daungers of the lande wherein wee inhabite the daungers of our deare and nurcing mother her moste excellent Maiestie for our sakes because shee loueth vs with a true loue not keeping the bodie onely in an earthly safetie and well being for earthly commodities but chiefely procuring our soules comfort and defending the same vnto vs against all malice of mightie powers The daungers of wife children and friendes and now our safetie and deliuerance from all our feares our quiet sitting vnder our owne Vines without noyse of Drumme sound of Trumpet neying of Horses roaring of Canon clattering of Armour cries of the slaine by day and by night For this hath the Lord done for vs and whatsoeuer it is in our eyes surely it is wonderfull euen through the world All nations see our happines the wicked gnash their teeth at it the godly haue sent vs their gratulations and they blesse GOD for vs. But where now are our Aultars That is where are our thankes and most gratefull songes of our deliuerance We haue found mercie as Iacob did yea farre more for greater Esaus haue come against vs then did against him not with foure hundreth men but many thousandes to captiuate vs for euer as their slaues when they had slaine their fill And yet wee liue and by God onely who hath straungely reuenged vs vpon them that would thus haue eaten vs vp Yet with Iacob we build no Aultars That is I say againe wee giue not thankes for the custome of our time as hee did after the manner of his At the first peraduenture wee did but it was soone at an end Now we are fallen into a dead sleepe againe and both God and his mercy is forgotten Our daunger also as if it had neuer been But in the Lord I beseech you let vs awake againe looke vpon Iacob heere what hee doth and euery man and woman follow his example Build God an Aultar not in earth with lime and stone but in your heart of most kinde and thankfull remembrance for all his mercies to the land to our dread soueraigne to our selues our soules and bodies to our wiues and children to our neighbors and friendes and infinite wayes that wee cannot name Blesse his Maiestie for them and let not the remembrance die till you dye your selfe A thankfull heart is all that the Lord seeketh and it is all that in deed we can doe to him The childe vnborne hath cause to thanke him and much more we that enioy his mercy at this present houre The Lord touch our harts that they may feele that Lord loose our tongues that they may speake and the Lord inable both heart and tongue to continue praises vnto his maiestie not for a day or tws but whilest breath goeth through our nostrelles and we remaine O our God of mercie blessed be

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