Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	abel_n	cain_n	kill_v	562	4	7.3650	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19309	A godly and learned exposition vppon the Prouerbes of Solomon: written in French by Maister Michael Cope, minister of the woorde of God, at Geneua: and translated into English, by M.O.; Sur les Proverbes de Salomon. English	Cope, Michael, fl. 1557-1564.; Outred, Marcelline.; Fleming, Abraham, 1552?-1607.	1580 (1580)	STC 5723; ESTC S108673	1,131,578	1,352

of the eyes wee bee bolde hardy and valiant or rather cruel and raging yet because our conscience doth reprooue vs we haue no assurance nor can haue For as Solomon saith they shal be afraide that worke wickednesse And this is by folowing the threatninges of the lawe as heere aboue is alreadie saide in the 24. verse c. 30 The righteous shal neuer bee remoued but the wicked shal not remaine in the land Forasmuch as the righteous is he which hath a perfit hart doth delite to liue coÌ„formably after the rule that God giueth him in his word by seruing God with al honor reuerence his neighbors in simplicitie and innocencie it might seeme at the first sight that the promise which Solomon maketh here hath no place that the coÌ„trary thereof is true For first of al the scripture giueth witnesse vnto Abel that he was righteous yet it appeareth that he was remoued wheÌ„ through the crueltie of his brother Caine his teÌ„poral life was takeÌ„ froÌ„ him his blood shead Likewise many other righteous men amongst the which were the Prophets and Apostles haue bin cruelly handled suffred great tyrannie as killing murthering Euen Iesus Christ which did not sin in whose mouth was Mat. 23. 3. Heb. 11. 4. founde no guile he I say which is the resurrection the life euen the Creator of heauen earth the Lord which hath al in his power was most shamefully taken of the world With these so many examples we haue also witnesses Was there euer man that perished in Eccle. 26. 1. Esay 57. 1. his righteousnes or wicked which prolonged his dayes with his malice The righteous is destroyed and no man thinketh thereof in his heart I answere Albeit that this world the present life apperteine vnto the righteous by promise and that the earth shoulde bee Ps 37. 24 Rom. 4. 3. their inheritance because they are the children of God seede of Abraham to whom the earth apperteineth and therupon heires of the world yet notwithstaÌ„ding through the rage of the vngodly they are oftentimes euil handled are after the outward sight takeÌ„ from the world seeme to be depriued of this worldly heritage promised vnto their father Abraham to be destroyed damned but the truth indeed is as Solomon saith that they shal neuer be remoued For as Abraham remained in the promised lande as a Pilgrime Heb. 11. 9. and stranger euen so the righteous do iudge themselues strangers in this world seeke another countrey and therfore they feare not to be taken out of this world but rather reioyce so albeit they depart out of this world yet they are not driuen out perforce therfore they think it no remoouing when they change this life For by this meanes they enioy the rest which hath bene prepared from the beginning do obteine glorious immortalitie Thus the righteous is reduced back from euil that he may come in peace The soules of Esay 57. 1. Wis 3. 1. the righteous are in the handes of God no torment doth touch them After this sorte they esteeme themselues neither ought to bee iudged remooued but that if they were surely planted by Fayth and hope that nowe they are planted muche more strongly when they obteine the fruition of that which they beleeued and looked for through hope and doe obteine it for to enioy it eternally For they which rest in the heaueÌ„ly glorie can neuer be drawne from thence TheÌ„ shal be perfectly fulfilled that which Dauid saith Psal 92. 13 The righteous shal florishe like a Palme tree and shal spreade abroad like a Ceder in Libanus c. Contrarily and against this promise he setteth a threatening for to feare the wicked pronouncing vnto them that they shal be depriued of their pleasures They take their pleasure in this worlde and in this earth and haue no other minde but to place themselues at ease in earth and to haue abundance of riches to triumph and to make great cheare Their meditation is that they would haue their houses endure for euer But Solomon Psal 49. 12 doeth pronounce that they shal not dwel in the land If wee beholde the outwarde apparance it shall seeme vnto vs that there is no people in the worlde which haue better nor longer habitation in the lande then haue the wicked they obteine the kingdomes and principalities townes and castles they haue abundance of substance and riches and take also their ease and as it seemeth they want nothing of that they can desire and wishe in such wise that the children of God are tempted to folowe them to be partakers of their prosperitie But albeit that God doeth suffer his to be Psal 73. 1. tempted yet he letteth them not fal For truely God is good to Israel and to them which are of a cleane heart Euen so at the first sight it might seeme that the contrarie of this threatening were Iere. 12. 1. Iob. 21. 7. true Ieremy also sayeth If I shoulde dispute with thee O Lord thou arte righteous yet let mee speake of iudgement before thee Why doeth the way of the vngodly prosper Wherefore doe the wicked stil waxe and growe riche If we looke wel howe Solomon speaketh hee giueth vs the solution of this question and doubt for hee Leui. 26. Deut. 28. sayeth not that the wicked doe not dwel in the lande but that they shal not dwel in the land and this is according to the threatenings that God maketh against the contemners of his lawe and according to that which is pronounced against the wicked Ieremie also Iere. 12. 3. Psal 37. giueth the solution when hee prayeth Drawe them as sheepe vnto the slaughter and prepare them against the day of murther So doeth Iob also saying Loe their wealth is not in their hand Iob. 21. 16 31 The mouth of the righteous shal bring foorth wisedome but the tongue of the froward shal be rooted out Vnwillingly do men remooue a good tree from his place wherin it hath taken great and good rootes and bringeth foorth good fruit with abundance except they hope that it wil fructifie more in an other place And so when it is wel rooted it mooueth not but keepeth his place Contrarily the axe is alreadie set to the roote of the trees therfore euerie tree which bringeth not forth good fruit Mat. 3. 10. is hewen downe and cast into the fire Also Solomon knowing that the righteous is like vnto the good tree which giueth and bringeth foorth his fruite in due season hath saide that hee shal neuer bee remooued And after this he sheweth what fruit he bringeth forth when he sayeth That the mouth of the righteous shal bring foorth wisedome That which is proper vnto the heart hee attributeth vnto the mouth because it is the Organe of the heart and that Mat. 12. 34. 35. from the abundance of the heart the mouth

but the Deuil seeketh to deuour vs. And thus on al sides wee are open as a praye but for al that wee must not feare nor bee discouraged for as muche as we haue the Almightie on our side who in time conuenient can and wil safely deliuer vs from al dangers and perils and to place vs in safetie 16 A Prince destitute of understanding is also a great oppressour but he that hateth couetousnesse shal prolong his dayes It seemeth vnto the Princes of this word that they haue nothing to doe to labour to learne wisdome either humane or diuine and therefore they are blockishe and brutishe and doe suffer themselues to be transported with a loose bridle by their lustes and carnal affections but God hath wel shewed them that they ought not to be so beastly and ignorant when for to guide his people of Israel he ordeined Moses who was instructed in al wisedome of the Egyptians and was mightie in doings and sayings and that for his Act. 7. 22. Exo. 18. 21. Deut. 17. 18 19. 20. better instruction and to make him more wise hee gaue him his lawe his statues and ordinances He also hath shewed them by Iethro when he saide And doe thou prouide amongst the people men of strength fearing God true place them ouer the multitude Thirdly he sheweth it when he willed the King to write out a booke of the lawe for himselfe Fourthly when he hath placed so many wise Kings ouer his people as Dauid SolomoÌ„ Iosaphat Iosias Psal 2. 82 Esai 1. 3. 56. and Ezekias Furthermore he doth shewe it by diuers admonitions that he pronounceth against them It is therefore a most wicked thing that the Princes and rulers of the earth should bee voide of wisedome and vnderstanding and it is also verie hurtful and dangerous as their subiectes doe prooue it by experience For how great desire soeuer they haue to get wherewith to furnishe out their easie liuing and to mainteine themselues long in credite authoritie and power and to doe al thinges after their desire yet doe they oppresse the people by extortions Solomon doeth pronounce it so saying A Prince destitute of vnderstanding c. When he is not contented to say destitute of vnderstanding but in the plural number saieth Of vnderstandings hee sheweth that it is not enough for Princes to be wise gentle and prudent after the iudgement of the flesh but that they must be verie diligent to heare the word of God the which is our wisedome and prudence And that they doe commit extortions of couetousnesse of getting Solomon doeth shewe it when hee setteth the hatred of couetousnesse against extortions saying But he that hateth couetousnesse c. Hee sheweth also that the fruites of couetousnesse are extortions that they which doe them are couetous though they doe excessiuely wast the riches that they rauishe He sheweth also that they which are giuen vnto extortions are of no long continuance when he affirmeth that hee which hateth couetousnesse shal prolong his dayes The which is true For albeit that after mans iudgement it seemeth that the oppressours and rauishers doe liue long yet forasmuche as when they thinke least and rather then they woulde they are taken out of this worlde they doe not prolong their dayes But though they which hate couetousnesse should decease this life in the flower of their age yet forasmuch as they despise the worlde and aspire vnto the heauenly riches they content themselues with suche number of dayes as it pleaseth God to giue them and had rather to dye then to liue and thus they prolong their dayes for also they obteyne eternal dayes and contrarily the couetous which worke extortions doe perish eternally And before their ende it often happeneth that they which doe extortions are hated and meete with many euil thinges which shorten their dayes after mans iudgement Contrarily they which hating couetousnesse doe no extortions but vse gentlenesse and liberalitie are loued and therefore they are preserued and saued so much as may be The Princes here then are admonished to giue themselues vnto wisedome and prudence and therby to flye auarice For so farre is it of that wee shoulde prolong our dayes by couetousnesse that rather thereby we are destroyed For Pro. 15. 27. as we haue seene the couetous of gaine doth trouble his houshold Hereunto we may adde that which is treated of in 12. Chapter of Saint Luke and 1 Tim. 6. Iames. 5. 17 A man that doeth violence against the blood of a person shal fly vnto the graue they shal not stay him Violence against the blood of a person is done in diuers sorts First of al in killing of our neighbour as Cain slue his brother A-bel and as the infidels and Idolaters doe persecuting and burning Gen. 4. 8. the poore innocents Secondly in dooing some wrong vnto our neighbour as did the sonnes of Iacob selling their brother Ioseph vnto the Israelites They wrought violeÌ„ce against his blood as they Gen. 34. 28 42. 21. 22. afterwardes confessed it As Iudas betraying the innocent blood and as doe al those which fayning to knowe the trueth doe betraye the poore faithful Thirdly violence is done to the blood by thefts rauenings exactions and extortions as did the greatmen of Ierusalem and the common people of Iuda Israel towards the poore Esai 1. 59 Eze. 22. 17 Miche 3. 9 10. 11. 7 2. and feeble euen as the Prophets doe reproch them for it Fourthly violence is done vnto the blood when we doe not our duetie in helping the needinesse of the poore For after wee are destitute of loue there is nothing but hatred which is counted murther Nowe after which of these foresaid maners soeuer we do violeÌ„ce vnto the blood we think to make our profit and to take our ease and to be in credit and authoritie and out of danger And indeede whilest God doeth dissemble and patiently giue the looking on the wicked beare the sway doe flourishe and prosper in the outwarde apparance and therefore euerie man is at their commandement they are mainteined as if they were honest men and it seemeth that they should neuer perishe nor bee destitute of people to mainteine or supporte them but though he tarrie yet must they themselues as they tend to destroy other fal headlong into destruction without hauing any man to giue them succour for to keepe them from it Solomon doeth threaten them there with when he saith A man that doeth violence c. And for to shewe that they shal not auoide destruction he maketh them like vnto them which flye and can not be kept backe and also finde no man to pul them backe if they meete with a pit they fal therin In the number of such people we may place Pharao which perished in the sea Saul who slue himselfe with his own sword Absolom who remayned hanging by the heare of his head Iudas who hung

in as muche as in him is hee maketh him authour of vntruth and seeing wee vtterly abhorre the false witnesser yea as it were by nature it behooueth vs to heare and yeelde ourselues attentiue to the worde of trueth and then we shal not be of the number of false witnesses which perishe but wee shal bee in safetie in the Church of our Lord God which is kept by the veritable Secondly after lyers and false witnesses haue once vttered Psal 15. 1. their lyes quite against their consciences to dishonour God and blame and vndoe their neighbours finally they shall haue their mouthes closed and be vtterly confused seeing themselues reiected of God and bee in damnation and death eternal and that the euil which they thought to doe by their lying be falne vpon them for euer without any remedie And also where they see that they whome they woulde haue destroyed vndone and made dombe by their falshoode shal haue their mouthes open and shal speake without cease and not perishe As Abel the righteous although hee was slaine by Caine yet notwithstanding his blood cryed and Gen. 4. 10. Hebr. 11. 4 beeing dead yet hee spake for God had care ouer him as hee wil haue also ouer al them which are attentiue to his worde taking vengeance in his yre and furie vpon those which haue vexed them and placing them in the celestial glorie to haue ioye honour and sauegarde for euer See howe Solomon meaneth that those which heare the worde of God shal speake stil 29 An vngodly man hardeneth his face but the iust reformeth his owne way Although the wicked knowe wel that they doe nothing that is good and that naturally without the scriptures they see that they are guiltie and principally before God as they giue and haue certaine argument thereof when they are afraide of the iudgements of God because their consciences reprooue them of their misdeeds Yet neuerthelesse as Solomon saith They harden their faces That is to say they haue a fierce and arrogant behauiour both in wordes and gesture to giue to vnderstand that they neither feare nor doubt any thing and the more wicked they are the more they striue to assure themselues and set a good face on the matter saying in their heartes wee haue made aliance with death and knowe what hell is And in this opinion they make no account to conuert themselues to any goodnesse bee Esai 28. 15 it to thinke say or doe Solomon sheweth that hee meaneth this by hardening the face When hee saieth But the iust reformeth his owne way For against hardening the face hee putteth reformeth his waies which is no other thing but the feare and reuerence which one hath to the woorde to studie howe to frame his Phil. 2. 3. minde and thought his wordes and workes to the wil of God for to serue him duely and worke his soules health with feare trembling Psa 5. 9. 25. 4. 5. 8. 9. 119. 5. 143. 10. Which thing of ourselues we doe not for it is God which worketh in vs both the wil and the effect according as it pleaseth him Wherefore we haue to pray with Dauid Lord leade me in thy righteousnesse c. 30 There is neither wisedome nor vnderstanding nor counsell against the Lord. We ought to be resolued of this that God aloweth that which is not against him loueth it and maintaineth it and maketh it serue to his honour and to the edification of his according as hee seeth expedient But hee reprooueth the wise and sage men of the world And their wisedom vnderstanding and counsel cursing them ouerthrowing them and destroying them as the scriptures witnesse Whereby it may seeme at first viewe that Solomon saying There Iob. 5. 12. 13. Esa 5. 21. 29. 14. 15. 44. 25. 8. 9. 10. Psal 33. 10. is neither wisedome c. saide against the scriptures And therefore when he saith Against the Lord That is to say which can let or stay the counsel of the Lord ouerthrow his ordinances and breake of his attemptes For although the wise men of the world studie to resist him yet neuerthelesse his wil must needes bee accomplished yea at his only worde without any other adoe Wherefore wheÌ„ we haue God on our side although we be but a litle handful and folks Psal 33. 8. 9. Esa 46. 9. 10 without force and worldly wisedome yet wee ought not to bee afraide though al the worlde and al the power of hel were against vs but in al safetie to say with Dauid I haue laide mee downe and slept and haue risen vp againe for the Lorde susteined mee I will not be afraide of tenne thousand of men c. Wee ought to confesse Psal 3. 5. that which Iob saith Yea with him is wisdom and force counsel and vnderstanding 31 The horse is prepared against the day of battel but the Lord giueth victorie Men make many preparations for the warres to the end that by the same they may compasse their enemies and obtaine victorie against them or that if it happen that they be too weake they may saue themselues And therefore there is no preparation wherein man more trusteth then in the Horse for a man beeing mounted vppon a light and valiant Horse as him seemeth hee may pursue his enemies with more speede and ouertake them sooner then if hee were on foote and if hee haue neede to flye hee shal saue himselfe the better for this cause the Scripture making mention of warre of assault or of fight speaketh rather of Horses Deut. 17. 16. Psal 20. 8. 9. 33. 16. 17. 76. 6. 7. Esai 31. 1. then of any other Munitions blaming and accusing them that trust therein Wherefore to the ende wee be not blamed and accused of vaine confidence let vs put al the hope of our health victorie and deliuerance in the Lorde as the Scriptures teach vs. And also Solomon nowe admonisheth vs when hee saieth The Horse is prepared for the day of battel Hee forbid deth not that one should defende himselfe against his enemies neither to resist them manfully and to kil and slaie them if hee cannot otherwise discomfite them but he wil that one haue regarde to the Lorde And that we knowe that al our preparations and Munitions Psal 121. 1 123. 1. Psal 124. 1. 127. 1. 144. 1. Psal 145. 18 147. 10. Exod. 14. 24. 15. 1. Gen. 15. 14 are but vanitie and serue to no purpose if God himselfe labour not defending deliuering and sauing vs from the violence of our foes And if we wil feele this aide let vs not feare men be they neuer so wel appointed but let vs feare the Lorde and cal vppon his name And as he can wel saue and keepe the faithful which put their trust in him so can he easily destroy their foes as the Scripture witnesseth whereof the people giue thankes And thus folowing the promise made

and hauing like affections and albeit they haue diuers fathers diuers mothers yet are they al of one blood by a stronger reason Acts. 17. 26 brethreÌ„ which are of one fleshe of one father and of one mother ought to be careful to keepe hold togither The which Iuda considering Gen. 37. 26. 27 saide What shal this profit vs to kil our brother and to hide his blood for hee is our brother and our fleshe And ought rightly to feare to bee diuided and separated through hatred and enimitie for if betweene strangers which agree not there are discords and combats very hardly to bee pacified yet are they much more harder to be appeased betweene brethren Solomon doth signifie the same saying a brother offended is harder to winne theÌ„ a stroÌ„g citie c. For speaking thus he sheweth that if a brother feeling himselfe or thinking to bee offended with his brother doeth reuolt from him and proclaimeth to bee his enemie that there is no lesse but more hardnesse to winne and quiet him then for an armie to take a strong towne and wel fenced citie by assaulte or to breake open the gates of a pallace c. And thus the brethren are admonished heere to be very careful to keepe brotherlie vnitie together and diligently to fly al occasions of strife and chiefly not to bee like vnto Caine who without any iniurie offred by Abel conceiued a deadly hatred not Gene. 4. 8. 37. 4. to folowe the children of Iacob which coulde not suffer that their malice shoulde bee discouered by Ioseph Therefore let vs fly al hatred anger and rancour for they that are intangled therewith are of the number of murtherers There are other literal expositions Mat. 5. 22. 1. Iohn 3. 15. but they al serue to shewe vnto the brethren howe profitable and necessarie it is for thm to agree together if they wil continue for if they be wel ioyned together they shal be as it were iuincible If it be thus amongest carnal bretheren by a stronger reason they that are brethren in Iesus Christ and holde spirituall vnitie shal be fortified against all worldly and hellish power 20 With the fruite of a mans mouth shall his belly bee satisfied and with the increase of his lippes shall he be filled Not onely man in the Scripture is compared vnto a tree but also almost euery member of his bodie as nowe Solomon maketh the mouth and the lippes like vnto a tree or to his branches or also vnto a peece of land whose fruites and reuenues we gather For he saith With the fruite of a mans mouth c. In the which comparison he vseth Repetition saying twice al one thing after the maner of the Scripture for a greater confirmation and to shewe that that which is sayde is very certaine and shall out of al doubt come to passe Wherevpon the faithful which are wel instrcted to speake wisely and purely ought to be rightly comforted and the wicked which talke vanitie and lying ought to be sore affraide if they vnderstoode what Solomon pronounceth against them for as touching the faithful which speake holy and honest things as praiers Psalmes and spirtual songues and al other woordes which serue too the glory and honour of God and to the edifying of their neighbours they haue a promise that their woorde shal be profitable and shal be rewarded so abundantly that they shal not want any thing and shal not neede to desire any more Solomon signifieth this same when hee saieth His belly shal bee satisfied For as when the belly is filled with meates and with drinkes abundantly he is full and desireth no more euen so the reward of the good speaker shal be so liberal that his desire shal be accomplished for euer For as in speaking trueth with his mouth hee hath confessed God euen so also hee shal bee confessed and knowne of God in the heauenly glorie wherein Psal 16. 11. 17. 15. there is fulnesse of ioy c. Contrarily the wicked which haue euil mouthes and venemous lippes haue an horrible and feareful threatning which is that as they doe giue their mouths and lippes vnto euil both against God and their neighbours euen so also they shal haue al their fil of plagues for euer By this same let vs knowe that it is no smal goodnesse for a man to gouerne his mouth rightly Psal 5. 7. 11. and also to talke wickedly is no smal euil 21 Death and life are in the power of the tongue and they that loue it shal eate the fruite thereof Euen as by violent smyting of the hands we kil euen so contrarily in helping with them wee labour to preserue a man in life and as it seemeth right that the euil wee suffer and also the good which wee possesse doe proceede from the handes and that they are the instrumentes seruing eyther to wel doing or euil euen so we transferre it from the arme attributing it vnto the profitable or hurteful member of the handes as when Solomon saith Death and life c. Hee giueth an hande to the tongue because it is a member that hurteth very much if it bee applied vnto euil contrarily it helpeth much when it is wel vsed This same is knowne and is seene by experience for in lying flattering slaundering and false witnesse bearing against our neighbour wee goe about to destroy him and no thanke to vs which haue so venemous tongues that our neighbours of whome wee haue spoken euil be not slaine Contrarily in speaking trueth and by the same excusing our neighbours which otherwayes were in danger of their persons we haue preserued their life as Ioseph Dauid Susanna and others haue prooued it Also in hauing wordes of edification and wholesome doctrine in our mouths we lead our neighbours who are wel edified vnto eternal life But though Solomon doeth attribute vnto the tongue that it applyeth his hande vnto contrarie vses the same is not to say that hee alloweth that the tongue shoulde bee a murtherer except it be by accident against the minde and wil of him that ruleth his tongue for there is no tongue so wholesome nor healthful that bringeth not death vnto the wicked vnbeleeuing obstinate and indurate mockers and contemners of trueth And he shal smite the earth with the rod of his mouth and with the breath of his lippes shal he slay the wicked S. Esay 11. 4. 2. Thes 2. 8. 2. Cor. 2. 14. Ia. 3. 3. 9. Iames agreeing with Solomon woulde haue vs to apply our tongues to nothing but to goodnesse for hauing made a complaint against the malice of the tongue he doeth admonishe vs not to vse it as the common sorte of men doe If we wil beleeue Saint Iames wee shal haue a good rewarde otherwise wee shal haue plagues our belly ful as hath beene handled in this present sentence and as nowe Solomon doeth signifie it when he saith And they that loue it c.

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