Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	brother_n	life_n	love_v	4,173	5	7.3769	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77664	A rare paterne of iustice and mercy; exemplified in the many notable, and charitable legacies of Sr. Iames Cambel, Knight, and alderman of London, deceased : worthy imitation. Whereunto is annexed A meteor, and A starre : or, Briefe and pleasant meditations of Gods providence to his chosen, of the education of children and of the vertue of love; with other poems. / By Edw: Browne.	Browne, Edward.	1642 (1642)	Wing B5105; Thomason E1109_1; ESTC R208421	51,495	182

is his fatherly correction and a signe of his love because â—e chasteneth whom he loveth yea they receive their sicknesse as the Lords messenger speaking to their soules as the Prophet Isaiah did to Hezekiah Put thine house in order for thou shalt die and not live and therefore they prepare themselves for another world Yeâ— further in their sicknesse they can pray most fervently as King Hezekiah did Isaiah 38. and then they will give most fruitfull and comfortable instructions to those which they leave behinde As the Swan sings most sweetly a little before his death so the righteous speake most divinely a little before their end Whosoever searcheth the Scriptures may read the divine prophecy of Iacob unto the twelve Patriarches Genes 49. the holy blessing of Moses upon the twelve tribes Deut 33. the godly exhortation of Iosua to the people of Israel placâ—d by hâ—m in Canaan Ios 23. the wise counsell of David unto Salomon who was to succeed him in the kingdome 1 King 2. Whosoever readeth the Ecclesiasticall histories may not onely see the vertuous lives but also the Christian like ends of the Saints and Martyrs in the Church And whosoever will be present at the death of those which truly feare God may thereby learne how they themselves ought to die for when the outward man doth decay the inward man is renewed more and more They shew that the neerer they doe approach unto their end the neerer they draw toward heaven But in these our dayes many may be found who either do not at all consider the death of the righteous or else doe consider it amisse Though it bee a matter worth consideration yet some doe not consider it at all because they see so many dye they make the lesse reckoning of it till death knocke at their owne doores they never regard it they must needs dye themselves before they can bee brought to consider of death they care not who sinke so they swimme nor how many die so they may live yea this is greatly to be lamented that some doe regard the death of a Christian no more then they regard the death of a dog But seeing wee may learne so many profitable instructions by their death let us now begin to consider it better then ever we did before Others doe consider it but yet amisse either fondly or frowardly Fondly through naturall affection arising from kindred affinitie or familiaritie If a stranger die it nothing moves them but if one of their owne friends dye they sigh and sob they howle and lament If the father lose his son he cries most pittifully as David did for Absalom O my son Absalom my sonne my sonne Absalom would God I had died for thee O Absalom my sonne my sonne If the mother lose her children shee behaveth her selfe like Rachel weeping for her children and would not be comforted because they were not If children lose their parents they cry after them as Elisha did after Elias when he was taken up my father my father If a sister lose her brother she weepeth for him as Mary did for Lazarus If the husband lose his wife he weepeth for her as Abraham wept for Sarah yea he mourneth like a Turtle Dove which hath lost his marrow If the wife lose her husband shee dealeth like Naomi who would not be called Naomi that is beautifull but Mara that is bitter because the Lord had given her much bitternesse If one familiar friend lose another hee lamenteth his death as David did the death of Ionathan Woe is me for thee my brother Ionathan very kinde hast thou beene unto me thy love to mee was wonderfull passing the love of women Indeed I cannot deny but that we ought in a speciall manner to consider the death of those which are neere and deare unto us for it may be they are taken from us because wee were unworthy of them or because we gloried and trusted over much in them and were not so thankfull for them as we ought If we had any help by them we must consider whether God have not deptived us of them for the punishment of our sinnes as the widow of Sarepta did at the death of her sonne saying unto Eliah Art thou come unto me to call my sinne to remembrance and to slay my sonne Yet this consideration must bee ordered by wisedome it must not be joyned with excessive sorrow Neither must wee consider their death alone but also the death of others which dye in the Lord and to learne to make an holy use thereof For as Sampson found sweet honey in the carcasse of a dead Lion so wee may finde some sweet instructions in the dead corps of every righteous man yea the more righteous that they are which doe die the more should their death be considered because it may yeeld greater store of instruction unto us And it may bee that God doth take away those which are neare unto us because wee doe carelesly regard the death of those which be farre off Againe some consider the death of the righteous very frowardly and peevishly yea I may say malitiously and preposterously For if any of them bee taken away by a sudden and extraordinary death they presently censure them as plagued of God and condemne their former profession thinking that God would not have so dealt with them if hee approved either of them or their profession But they must bee instructed in this point by wise Salomon who saith that no man knoweth love or hatred of all that is before him All things come alike to all and the same condition is to the just and the wicked to the good and the pure and to the polluted to him that sacrificeth and to him that sacrificeth not Eli was a Priest and a good man yet brake his necke by falling backward from his seat Ionathan was a sworne brother unto David a godly and faithfull friend yet was he slaine in battell by the hands of the Philistims That Prophet of God which came out of Iudah to Bethel to speak with Ieroboam and the altars which he had built for idolatry was no doubt an holy man yet was hee killed in the way by a Lion Iosiah was a good King like unto him there was no King before him neither after him rose any like him yet was he slaine in the valley of Megiddo by Necho King of Egypt Iobs children were well brought up by their godly father and it is said that before Iob offered sacrifice for them they were sanctified yet within a while after as they were eating and drinking in their eldest brothers house a violent winde overthrew the house and killed them all Wee must not therefore judge of men by their death but rather by their life Though sometime a good death may follow an evill life yet an evill death can never follow a good life Correct thine evill life and feare not an evill death he cannot die ill that lives well saith Augustine And afterward answers

be possible to prevent them Their death is a plaine prognostication of some evils to come and should bee as a trumpet to awaken others out of the sleepe of sinne Many of the wicked rejoyce when the godly are taken away from them they love their roomes better then their company they hated them and their profession in their life time because as they say they are not for our profit and they are contrary to our doings they checke us for offending against the law it grieves us to looke upon them for their lives are not like other men and therefore at their death they are glad that they are rid of them when indeed they have greater cause to howle and weepe for the miseries that shall come upon them The righteous need not to imitate the ungodly practice of Herod who being ready to die and thinking that his death would be a great joy to many shut up in prison some Noblemen in every town and required his sister Salome and her husband Alexa that so soone as he was dead they should kill those Noblemen and then all Iudea would lament his death The Lord himselfe doth often make the death of the righteous to bee lamented by sending of extraordinary judgements immediately after their death When Noah entred into the Arke the world is drowned with the floud when Lot departs out of Sodome it is burnt with fire 2 In this respect also the righteous have no cause to feare death but rather to desire it for what is it but an ending of some troubles and a preventing of others They may with Paul desire to be loosed to be with Christ which is best of all It is true which Salomon saith That the day of a mans death is better then the day of his birth For the day of a godly mans birth is the beginning of his miserie but the day of his death is the end of his miserie Indeed the day of a wicked mans death is the most wofull day that ever beâ—ell him for he is not taken away from the evill to come but he is taken unto evill to bee tormented in hell for evermore And therefore hee feares death as much as a malefactor feareth a Serjeant that commeth to carry him to prison where he is like to abide till the day of execution That is true in them which the Divell said Skin for skin and all that ever a man hath will he give for his life And as the Gibeonites were content rather to be bondmen hewers of wood and drawers of water then to bee killed by the Israelites as other nations were So they had rather indure any kinde of miserie then to die as others doe because they feare a worse estate after death and therefore must bee pulled from the earth with as great violence as Ioab was pulled from the hornes of the altar unto which he had fled as to a place of refuge But the godly knowing what an happie exchange they make by death they desire to die so soone as it pleaseth the Lord. Indeed none ought for the ending of present calamities or preventing of future miseries to shorten their owne dayes as Saul did by falling on his owne sword nor yet for the present enjoying of eternall happinesse procure their owne death as Cleombrotus did who reading Plato his booke of the immortalitie of the soule cast himselfe headlong from a wall that he might change this life for a better He onely who gave life must take it away and the Lord may say to such I will receive no soules which against my will have gone out of the body the Philosophers which did so were martyrs of foolish Philosophy Yet seeing that death freeth the righteous from present and future miseries they may be most willing to die so soone as the Lord calleth for them and when death approacheth may say with Simeon Lord now lettest thou thy servant depart in peace 3 Lastly in this respect we must learne not to mourne immoderately for the death of the righteous Though wee received great comfort and enjoyed some benefit by them while they were alive as I did by my late Master Sir Iames Cambel yet seeing that death is an advantage unto them we should â—ee content patiently to bear our owne losse in respect of their great gaine If two friends should lie in prison together or should dwel together in a strange Countrey where both of them were hardly used were many wayes injured endured great want and sustained much miserie though they loved one another dearly and the one were an heâ—pe and comfort to the other yet if the one should bee taken from the other and brought to his chiefest friends and among them be not onely freed from all such miseries as before he had endured but also bee advanced to great preferment will the other which is left behinde him be discontented at it Will he not rather wish himselfe to bee there with him in the like then desire that either hee had stayed with him or might returne againe This our life is as a prison or strange Country in which wee indure great miserie and may every day looke for more if therefore our dearest friends bee taken from us freed from these miseries and advanced to great glory with Christ and his Saints in the Kingdome of heaven wee have no cause to wish that either they had stayed longer with us or might returne againe unto us but rather desire that wee might quickly goe unto them to bee glorified in like sort Though we may thinke that they died too soone for us yet they died not too soone for themselves for the sooner they come to rest and happinesse the better it is for them Their condition is farre better then ours for they are freed from miserie we are reserved for further miserie they are already arrived at the haven of eternall rest and we are still tossed on the sea of this world with troublesome waves and dangerous tempests they have ended their journey with lesser travell and making a shorter cut and wee are yet travelling with wearisomnes in our journey If any one of them could speake after their death he would say unto them which weepe for him as Christ said to the daughters of Ierusalem Weepe not for me but weepe for your selves and for your children because of the dangerous dayes that shall ensue Or as Christ said unto his Disciples If ye loved me ye would verily rejoyce because I goe unto the Father But if examples doe move any thing at all I may apply all that hath beene spoken to this present occasion A righteous man is perished a mercifull man is taken away for God hath made me seriously to consider and lay close to my heart the losse of my late â—udicious loving Master Sir Iames Cambel Therefore for a memoriall of him I have presumed to set forth his unparallel'd Legacies Which though they be unskilfully performed yet God may work such an effect in

according to his own agreement performed seven yeares for Rachel he out of a base covetous desire because hee would not lose the benefit of Iacobs service cheated him with blear-ey'd Lea and made him serve 7. yeares more for Rachel for he thought if Iacob had obtained his love he would have served him no longer Therefore finding that God blessed him for Iacobs sake and as Iacob told him saying for the little that thou hadst before I came is increased to a multitude was very unwilling to part with Iacob and therefore agreed with him upon a certaine bargaine of wages But when hee saw that Iacob got too much that way he abridged him of that and changed his wages ten times like many covetous masters in these dayes that for feare their servants should thrive under them grow proud or fit for better services doe what they can as wel in abridging them of that which is their just due as sometimes in those things they may get without them I meane without any damage or great trouble to them as a word of their mouth a note of their hand or in performing the will of the dead But I have no cause to complain in this particular for I doe humbly acknowledge my Master hath and doth more good for me then I deserve Yet I presume to touch those Masters that care not for their owne credit or their servants good Therefore leaving the politique head of Laban I come to his skinne The skin of a Serpent is beautifull and glistering and seemeth more amiable then hurtfull and Laban as his name signifies White the most beautifull colour so he seemed to bee a very faire dealing honest man as by his oration to Iacob appeareth in these words What hast thou done thou hast even stoln away my heart and carried away my daughters as though they had beene taken captives with the sword wherefore didst thou flie so secretly and steale away from me and didst not tell me that I might have sent thee forth with mirth and with songs with Timbrell and with Harpe But thou hast not suffered mee to kisse my sonnes and my daughters Now thou hast done foolishly in aâ—ng so yet though thou wâ—ntest away because thou greatly longest after thy fathers house wherefore hast thou stolne away my gods By which words any man of a reasonable capacity would not otherwise apprehend but that Iacob had done him a great deale of wrong and he no way faulty But when he could not prove what he said then he was faine to condiscend to the accusation which Iacob laid to his charge Yet because he would seeme faultlesse he claims propriety in his estate of all that hee had in these words These daughters are my daughters these sonneâ— are my sonnes and these sheepe are my sheepe and all that thou hast is mine and what can I not doe this day unto these my daughters or to their sonnes which they have borne Like many Masters in these our dayes that at their servants departure in stead of preferring or doing any good for them charge them with such things they cannot prove then if they quit themselves in that they claim propriety in their estate even as Laban in these or the like words All these goods are ours you have got them by us and now you have got a little you grow proud but consider that if it had not beene by our meanes you could never have come to this state as if they could divine how God would otherwise provide for them and so seeme to be very just righteous and conscionable themselves The last part of Laban is his sting and that hath a poisonous and venemous quality and wounds deadly Which was the envious heart of Laban his intents to hurt Iacob But how shall I finde them first in his face by his lookes Iacob perceived it well for speaking to his wives he said I perceive your fathers countenance is not towards me as it was wont Secondly by his words his envie appeared in this saying I am able to doe thee hurt As much as if hee should have said I could finde in my heart to take to my selfe all these sheep and droves of cattell that are mine and what can I not doe yea I am able to doe thee evill viz. to kill thee my intention is good But. This But spoiled all But God forewarned me Thirdly his malice appeared by his actions besides his comming to him and pursuing him with his brethren the altering of his wages and other hard services which he put him unto it was very conspicuous in requiring of Iacob those things which were lost by casuality and mischance as himselfe testifieth Whether it were torne by beasts or stolne by theeves by night or by day he was forced to make it good Like many masters in these our dayes that force their poore servants to pay for things that are broke or lost by casuality and their pretence is to make them more carefull when it is plaine it is to secure their owne goods and keepe their servants the poorer that they may detaine them the longer in subjection But yet wilful negligence in servants ought to bee punished else they will not care what spoil they make of their masters goods so that by this hard dealing of Laban Iacob told him to his face that except God had beene with him hee should have beene sent away empty as many servants are by such masters And thus much I thought good to write to prove Laban a Serpent And now I should show how this Serpent came to be a staffe of support to Iacob But before I write any further I will note the reasons why Isaac should send his sonne that he had made Lord of his brethren so poorely to seeke him a wife did he forget how his father sent Eleazar of Damasus the Steward and eldest servant of his house in great state with 10. Camels richly laden and servants to attend them to his brother Nahor to provide him a wife or was Isaac now at this time poorer then his father Abraham for answer to the first question it could not be that Isaac being a godly man and so brought up from his youth could forget a matter of such consequence To the second it 's plaine that hee was not poorer then his father but rather richer For Abimeleck King of the Philistins said unto him Get thee from us for thou are mightier then we a great deale But the reasons as I conceive why Isaac should send his sonne Iacob away without any attendance or other riches but his staffe onely as himselfe testifies was first for secrefie that he might not be prevented of his journey by his brother Esau who had before vowed his death for if Iacob should have taken any servants or treasure it would have beene declared to his brother who as I surmise was Lord of the house and servants while his father lived But secondly his father sent him away thus poorely to teach

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