Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	deny_v	live_v	ungodliness_n	2,303	5	11.2667	5	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

to the worde of God in walking after his commandementes It is that wisdome which Moses taught the children of Israel in the same place Deut. 4. saying beholde I haue taught you ordinances and lawes as the Lorde my God commanded mee c. But heere it might bee sayde that Solomon needed not to haue written seing Moses had before already written and that hee teacheth no other wisedome but that which Moses taught It may bee aunswered that that which Moses hath briefly and obscurely taught for the capacitie of the people Solomon dilateth and amplifieth and therein hee serueth as an interpreter to Moses But it may bee sayde againe if Solomon doe teache no other wisedome than that which Moses taught that hee teacheth not Iesus Christ who of God is made vnto vs wisedome and righteousnes and 1. Cor. 1. 10. therefore his doctrine appertaineth nothing vnto vs which should regarde to knowe nothing but Iesus Christ and him crucified I aunswere that Moses hath spoken of Iesus Christ If you had beleeued Iohn 5. 46. Gal. 3. 24. Moses you woulde also haue beleeued mee The lawe was our schoolemaister to bring vs to Christ c. But Solomon teacheth not onely the lawe but also fayth and setteth foorth vnto vs diuers promises of GOD and consequently hee teacheth vs Iesus Christ of whome also hee was a figure for all the promises of God are yea and Amen in Iesus Christ Wherefore when wee heare the Prouerbes 2. Cor. 1. 20. of Solomon let vs not thinke that he wil leade vs only to doe the workes of the lawe outwardly but that chiefly he tendeth to frame our manners to the feare and reuerence of God the which is not done without fayth Secondly hee promiseth vs Instruction Whereby wee shoulde knowe what to doe and what to eschue for to liue in this present worlde soberly righteously and religiously the which instruction is not onely in woordes but also in temptations and afflictions Wherevppon it followeth that Solomon beeing on earth spake not Deut. 8. 1. earthly but heauenly for wee can haue no instruction vnlesse God speake to vs from Heauen as Moses doeth shewe it very well Out of Heauen hee made thee heare his voyce to instruct thee c. Deut. 4. 46. Wherfore if we be giuen to earthly and worldly things and perseuere therein wee cannot receiue instruction It is then needful for vs to withdrawe ourselues from the desire of worldly thinges and that by the meanes of Gods grace For S. Paul saith For the grace of God that Tit. 2. 11. bringeth saluation vnto al men hath appeared and teacheth vs that wee should deny vngodlinesse and worldly lustes and that wee shoulde liue soberly and righteously and godly in this present world Thirdly he promiseth that we shall haue knowledge and vnderstanding in the lawe and woorde of God the which onely is our knoweledge and vnderstanding It is sayde also in Iohn And heereby wee are Deut. 4. 8. 1. Iohn â— â— sure that wee knowe him if wee keepe his commaundementes This knowledge ought to bee greatly esteemed of vs as Ieremie admonisheth vs theretoo Let not the wise man glory in his wisedome c. But let him that glorieth glorie in this that hee vnderstandeth and Ier. 9. 23. knoweth mee Thorowe this knowledge we differ from brute beastes Wee ought then to giue good heede to these sayinges of the wyse Psal 32. 9. man Fourthly hee promiseth vs Instruction to doe wisely that is to say that by his sayings we shall learne to bee wel ruled and gouerned and also that willingly wee shall heare those which shewe vs our faultes and chiefly those which are expert and wise which knowe howe to reprooue and vse it in tyme and place that by their correction wee may amende our life and become wyse And by these sentences hee laboureth to withdrawe vs from death wheretoo the obstinate and stubborne are bent Or despisest thou the riches of his Rom. 2. 4. bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance c. Finally they serue so to frame our harts that we should delite to giue to our neighbours that which is theirs to suffer no man to doe them wrong and to gouerne vs in such wyse that no man finde in vs any thing worthy of reproofe or blame Wee learne then by these woordes to doe wel to all men to hurt no man and to bee a good example to our neighbours and not offensiue vnto them And heerein wee begin a blessed lyfe and to possesse the kingdome of heauen wherein is our abyding but those which doe the contrary begin euen now their hel As farre as wee can hitherto see these sayings learne vs to feare and serue God and to agree with our neighbours and accomplish our saluation 4 To giue vnto the simple sharpnes of witte and to the childe knowledge and discretion After that he hath shewed whereto these sentences serue he nowe declareth to whom they are profitable continueth furthermore in shewing what profite commeth of them By the simple hee vnderstandeth those which neither haue wit nor wisedome to gouerne themselues nor yet can discerne good from euill to doe the one and flye the other and so are easily to be deceiued and may sooner be persuaded to folowe wickednesse than righteousnesse to choose rather that which is hurtfull vnto them than their profite We are all of this nature if we be left vnto ourselues Adam hath wel shewed it vnto vs and not only Gen. 3. shewed but also from him as froÌ„ a spring hath this simplicitie flowed into all mankind But although it bee natural and come by succession yet if we perseuere therein we shall not be excusable but as by it wee shall haue folowed wickednesse and chosen our hurt euen so by it shal we miserably perishe with the wicked For sith that God doeth teach vs by his word to take heed from being seduced in giuing vs warning of the craftie inuentions and enterprises of Satan of the deceitfulnes of the worlde the alluring of our owne concupiscences and offring vs his helpe fauour and grace there is no falt then but in ourselues that this hurtfull simplicitie is not taken from vs and that wee haue not this sharpnesse of wit knowledge and discretion which the wise man promiseth vnto the simple which applie and studie his sayinges with all their heart When he maketh such promise wee must vnderstand that it is not good to be simple as are those which S. Paule speaketh Rom. 16. 18. of that suffer themselues to be deceiued with false teachers Yet he meaneth not that wee shoulde forsake simplicitie but so farre as it proceedeth of our naughtie and corrupt nature and that through this corruption it is accompanied either with malice or ignorance or else with them both Such simplicitie as is ioyned with wisdom and knowledge whereby a man

God he sheweth heere that we shoulde not be like vnto the seede which fell by the high way side but to the good grounde which receiueth the Math. 13. 4. seede into it and that by so doeing we shal obteine the former promise And to shewe vs this he declareth more at large in that which before he had briefly saide and that for our better instruction because wee doe not easily at the first vnderstande what is spoken of God At the beginning of this declaration God openeth himselfe to be our Father when he calleth euery one of vs which hearken to his wisedome his sonne and this is for that we should the more willingly followe his desires as also we are bound therevnto and that we might perceiue he demandeth nothing of vs but that a louing and gentle Father ought and may demaunde of his children That which he desireth of vs is that when we heare his wordes which are the seede of life wee shoulde receiue them in such wise that wee shoulde not suffer the foules of the aire to come and pecke vp this seed When he desireth vs to receiue and hide he teacheth vs that we doe not his commandements by doing onely the outwarde workes but the better to obey them truly wee must print them in our heartes and shoulde let the external workes proceede from the inwarde desire of the same chiefly of the glory of God Albeit that God also requireth vs to Mat. 5. 16. hide within vs his commandements yet is it not to say that it is lawful for vs to become false Nicodemites making ourselues beleeue that our heartes be right before God thogh they be dissembling and couered before men and not only so but also that wee cannot lawfully seeme to consent vnto superstition and idolatrie The wise man doth not teach vs that for as the Iewes were bound to declare themselues to be the people of God by the outward obseruation of the law of the feastes and of the sacrifices and other ceremonies euen so must we make profession of our Christian religion by bringing foorth fruites worthie of repentance 2 And cause thine eares to hearken c. Solomon sheweth vnto vs in this place how wisdome desireth vs to receiue her wordes by outward profession that we wold become her obedient children for therein she requireth that we shoulde bee hearers of Gods word in often resorting vnto the holy congregatioÌ„ amongst whom the name of the Lord is called vpon we taught in this holy word by the ministerie of men He sheweth also how she woulde not haue vs to be hypocrites but that our harts shold be truely wholy giuen to knowe God for to render vnto him true obedience when he saith And encline thine heart vnto vnderstanding When Solomon desireth vs to bow downe our eares vnto wisdome he meaneth that the ministers of the word should not be dumbe that it should not greeue them to preach wisedome not the wisdome of this world for it is foolishnesse before God from whom commeth al wisdome but that they should declare Mat. 11. 25. the mysteries that God hath hidden froÌ„ the wise prudent men of this worlde and opened the same to babes And because the world is bare of such ministers and that the sheepe are scattered as hauing no shepheardes and that they which most bragge themselues to be shepheards are rauening wolues we must therefore pray vnto god that it may plese him to accoÌ„plish his promise which he maketh in Iere. And I will giue you pastours according vnto my heart which shal feed you with knowledge vnderstanding Ier. 3. 15. And as the Ministers ought to speake these things so ought the sheepe to be also atteÌ„tiue vnto his voice the which though it Iohn 10. 16. be heard froÌ„ the mouth of meÌ„ yet is it truly the voice of the great shepheard Other sheep I haue also which are not of this fold theÌ„ also must I bring they shal heare my voice c Therefore let vs heare and encline our harts to this vnderstaÌ„ding with faith that our Lord do not reproch vs as he saith in Iohn but you beleeue not for ye are not of my sheep Let vs then cause our eares to herken vnto wisdome by faith let vs giue him our harts froÌ„ the abuÌ„daÌ„ce whereof let our mouthes be opeÌ„ to praiers thaÌ„ksgiuing according vnto Wisdomes desire as shee declareth saying 3 For if thou callest after knowledge Herein we may learn that it is a very necessarie thing to shew ourselues the children of God by outward profession also to shew with how much our hearts should be feruent when they ought so to mooue and stirre vp not only our eares to vnderstaÌ„d Wisdom but also our mouthes to praiers therby to declare that wee haue great need that God should giue vs knowledge and endue vs with learning to giue him praise and thanks and to shew how we acknowledge and that all ought to acknowledge and confesse that it proceedeth of gift and fauour that wee are endued with knowledge and vnderstanding Likewise when Solomon is not content to say if thou callest after knowledge but repeateth saying and cryest for vnderstanding He teacheth vs that we should carefully and diligently seeke wisdom as if we perceiued it would depart from vs and would forsake vs as also indeed we are neuer indued therewith so perfitly but that yet wee want much therein This diligence is yet better expressed when he addeth 4 If thou seekest her as siluer As the couetous doe not sleepe for feare they should waxe poore also labour and suffer much hardnesse for to get riches and if they suspect any place whereas is siluer or treasure hidde they cease not but with greate care and sore diligence doe seeke and digge it vp that they may possesse forsake it not willingly til they haue gotteÌ„ it so should the children of GOD applie their senses vnto wisedome and to haue al their delight therein as in their only treasures Let vs then first of al note that albeit wisedome would haue her children like vnto the couetous yet notwithstanding shee alloweth not couetousnesse also our Sauiour Iesus doth very muche forbid it vs. But yet shee woulde haue that the children of light should be as wife and prudent in their generation as are the Mat. 6. 14. children of this worlde in theirs Nowe the wisedome of the worldlinges is to be very careful to prouide for the time to come that they may not want Experience doeth shewe it and the Steward which is accused may be an example therof vnto vs. We Luke 16. 1. haue not such a desire after the heaueÌ„ly riches as we may wel perceiue if we be of sounde iudgement neither can we denie it vnlesse we will falsifie our Lorde who saith The children of this worlde are in their generation wiser then the children of light Luke 16. 8 Thus we agree not

hauing greate riches Wee al come of one father and of one mother wee are al one fleshe and one blood and haue al our affections which tende to our profite yet haue wee not al like affections but diuers and which haue diuers effects according as it seemeth vnto euery one that hee ought to proceede for to make his profite or to get honour and to bee in reputation For example of diuersitie or contrarietie of affections and effectes Solomon saith There is that maketh himselfe riche c. Heere Solomon doeth declare vnto vs that there are some which are poore so that they haue nothing yet doe they bragge to bee riche tending by suche dissimulation to get credite and authoritie honour and reputation and by such meanes to finde men that wil lende them and trust them with their goods So doeing they are theeues and robbers offending God and their neighbours Contrarily there are some which possesse great riches and for feare they haue that men wil aske of gift or to borrow so cruel and churlishe are they hauing no pitie nor compassion of the needy doe hyde their riches and faine themselues poore These same are little better then the other for asmuch as in them lyeth they hunger starue the poore and cut their throtes Heerein Solomon doth declare vs the abuses of the worlde that wee may learne that wee must not frame ourselues like therevnto and that wee should take good heed least such deceiuers doe beguile vs. Neuerthelesse it is lawful for vs yea necessary to make ourselues riche where wee are poore not in heaping vp great treasures vpon earth as doe the Mat. 6. 19 20. Luke 12. 15. 16. 9. Psal 37. 16. miserable and woeful couetous for our Lorde doeth forbid it vs but laying vp our treasures in heauen as wee are commaunded For if wee haue any thing to distribute wee wil not ceasse to become riche if wee haue contentation though wee haue but a little For a smal thing that the righteous hath is better then great riches of the vngodly Wherefore let vs obey the Apostle Let your conuersation bee without couetousnesse In this sort we shal be as poore and yet making many riche Also When wee are rich it is lawful for vs yea necessary to make ourselues poore not for feare to lende Heb. 13. 5. 2. Cor. 6. 10. Luke 12. 15. or to giue but wee must followe the saying of our maister Christ make you freendes of wicked mammon c. It remaineth that they which buy be as though they possessed not Hee exhorteth vs to followe the readinesse and willingnesse of the Macedon Churches Commaunde the riche c. If in following 1. Cor. 7. 31. 2. Cor. 8. 7. Tim. 6. 17. the opinion of some wee wil vnderstande that Solomon by the first parte of this sentence speaketh of them that haue greate aboundance of riches and yet gouerne themselues so euil that they become poore and needy and sone indetted there shal bee no inconuenience For wee see many of them which hauing aboundance of riches do not ceasse therefore to owe much and that not through excesse or greate superfluous expenses but their riches doe not prosper with them because that God doth not powre foorth his blessing vpon them the which onely maketh riche Contrarily there are some which haue nothing or very litle but because that through Pro. 10. â—â— the blessing of God they rule themselues wel they haue enough and contentation according as Saint Paule saith Truely godlines is great gaine if a man bee contented with that hee hath Suche 1. Tim. 6. 6. riches are muche more better then the more aboundant the which are possessed without confessing the blessing of God To the ende then that for all our pouertie wee may bee rich and haue no neede let vs confesse that the blessing of God is necessary for vs and therfore let vs aske of him that hee woulde giue vs this day our dayly bread And let vs beleeue that it is he onely that gouerneth vs and giueth vs al things for to vse For then the giftes of God shal bee profitable vnto vs and wee shal vse them rightly and to our coÌ„moditie and felicitie when wee shal be assured by faith that it is God who gouerneth al things that we shal aske and loke for al things that we haue neede of of him 8 A man will giue his riches for the ransome of his life but the poore cannot heare the reproche When wee heare Solomon speake thus let vs take good heede from blaspheming as doe the Papistes which say that we must satisfie Math. 5. 14 16. for our sinnes and winne Paradise by our almes giuen too the poore and by distribution of our goods vnto the Churches and couentes for to bee partakers with their suffrages and prayers with this goodly diuine seruice and with the workes of super erogation of Priests and Monks It is too horrible a blasphemie by the which the Papistes doe deny the power and vertue of Christe his death â—â— passion and asmuch as in them lyeth doe abolishe the same and no thanke to them that al the worlde is not damned eternally seeing that there is no saluation in any other c. It seemeth wel at the Actes 4. 12. first sight that Solomon woulde leade men to trust in their riches by a kind of speache to make them their God and Sauiour But let vs know that Solomon neuer thought vpon any such matter for the holy Ghost by whome hee hath spoken doeth not contrary and say against himselfe Nowe he attributeth vnto God the ransome of life but God wil redeeme my soule O Lorde God forasmuche as wee haue gotten this blessing neither by our power wisedome Psal 49. 15. 130. 3. dignitie nor riches but by the meanes of the shedding of the precious blood of our Lord Iesus Christ EueÌ„ as the sonne of man came not to bee serued c. But Christ being come an high Priest of good Mrt. 20. 28. He. 9. 11. 12. thinges to come by a greater and more perfect tabernacle not made with handes that is not of this building neither by the blood of Goates and Calues but by his owne blood entered he in once vnto the holy place and obteined eternall redemption for vs. Knowing that yee were not redeemed with corruptible thinges as siluer 1. Pe. 1. 18. 19. and golde from your vaine conuersation receiued by the traditions of the Fathers but with the precious blood of Christ For God so loued the worlde that hee hath giuen his onely begotten Iohn 3. 16. sonne that whosoeuer beleeueth in him should not perish c. In this appeared the loue of God towardes vs c. Of this raunsome and deliuerance wee are made partakers by faith Let vs then 1. Iohn 4. 9. 10 Iohn 3. 16. 5. 24. Rom. 3. 24. 25. 1. Pet. 1. 5. 21. knowe and learne that Solomon

and the vanitie of ydolls and the foolishnesse of ydolaters and Solomon built an high place for Camos the abhominable ydol of the Moabites c. And Ieroboam made twoo golden calues And nowe also and at all times wee may see amongest the Papistes howe the riche doe spate nothing for to mainteine their seruice which they cal diuine They abuse riches also vnto their owne hurte when they distrust GOD and put their trust in their riches For so doing they depriue themselues of the kingdome of God as the riche haue done Finally they abuse them to the contempt and hurte of their neighbour Mat. 19. 23. Luke 12. 19. 16. 19. Iames. 2. 6. 5. 4. 1. Tit. 6. 9. 10 17. 18. 19. For they care not to helpe them as the twoo foresaide but rather do oppresse them S. Paule hath comprehended these three abuses from the which he woulde haue the riche with out forsaking their riches to turne away Therefore when the wise man saith Giue mee not riches c. Hee doeth not condemne them but hee protesâ—th that hee hath not set his hearte vppon them and prayeth vnto God as Dauid did Encline my heart vnto thy testimonies Psal 119. 36 and not to couetousnesse For except that God himselfe giue helpe it is an ordinarie thing to be giuen vnto couetousnesse euen from the least vnto the most Ierem. 6. 13. The thirde is that hee requireth that God woulde feede him with the breadmeete for his estate Wherein hee desireth according Mat. 6. 11. to that which Iesus Christ doeth teache vs to say Giue vs this day our daily bread And therewith wee must bee contented as Saint Paule doeth teache vs. Wherein wee are taught that euery man shoulde carefully and faithfully imploy himselfe and labour in his vocation otherwise he shal not bee maintained with the bread meete for his estate that is to say of the foode that God hath prepared and appointed for him but of the bread of other men and so he shal exceede For heere the state is not taken after the maner of worldlinges who commit greate abuses for to maintaine their state The worde that is heere translated state commeth of a verbe which signifieth to ordeine and appoint And so when it is saide Maintaine mee with the bread meete for my state it is not to say according as I thinke to belong vnto mee because of my highnesse and power or of worthinesse and excellencie but as the bread that wee eate iustly wee cal ours because God doeth giue it vs and maketh it ours by his grace euen so doe wee cal the bread that God ordeineth for vs the bread of our state and of the which we may iustly and lawfully eate without doing hurte to other Now by the discourse of the former wordes wee may see howe the wise man hath asked of God holy and cleane conuersation and wealth wherewithal to liue which are twoo thinges very necessarie for this present life as hath beene handled in the 7. verse For if our heartes bee purified from vanitie and our mouthes clensed from lying tales as the wise man desireth the rest of the actions and workes of man wil bee pure and cleane And also that the wise man hath desired holy conuersation he sheweth by the reasons following when he saith 9 Least I be ful and denye thee and say who is the Lord or least I be poore and steale and take the name of my God in vaine According as the wise man was the sonne of Adam hee was of the same vicious and corrupted nature aswel as other the which he knewe wel ynough and therefore distrusting himselfe he feared least he shoulde fal into the enormities which are dayly committed by the word whereby the wrath and anger of God is prouoked and so come to destruction Nowe hee sawe that the riche men were alwaies ful and filled themselues that is to say that they enioyed so much as they coulde their worldly and carnal delightes and pleasures and wallowed in filthinesse pollutions and abhominations with an vnbrideled lust in taking their delightes and pleasutes in sleeping and resting in gluttonie and drunkennes in whoredome committing other shameful actes For the which things God made his wrath to fal vpon them sending a flood of waters vppon all the earth making fire and brimstone to raine from heauen vppon Sodome sodainely killing of the riche glutton Luke the 12. who boasted of his abundance and condemning the riche into hell of whome Luke speaketh in his 16. Chapter When these men were at their ease because of the abundance of wealth and riches they had therefore they made no account of any admonitions declarations and threatenings as may be knowne in that that they amended not their lines when Noe the Ambassador of righteousnes condemned them by building of the Arke and when the Zodomites dayly afflicted the soule of righteous Lot also when poore Lazarus ful of sores lay at the rich mans gate In this manner they denyed God by deede though they had not at al opened their mouthes yet had they in great conteÌ„pt scorning said at the least in their harts who is the Lord Whereunto Iob agreeth where hee accuseth the riche which say vnto god depart froÌ„ vs for we wil none of the knowledge Iob. 21. 14. 15 Esa 29. 15. 16. 5. 19. of thy wayes and Esay Woe to those dreamers which hide their counsel from the Lord say who seeth vs c. Who saith let him hasten his worke For this interrogation Who is the Lorde is asmuch as negation to wit that there is no Lorde The which negation agreeth wel with the riche of this worlde that are couetous Ephe. 5. 5. Col. 3. 5. for they are ydolaters And forasmuch as they are ydolaters they denye that there is a Lorde if it bee not by wordes yet it is with heart and deede when they place their wealth and felicitie in riches which are of no continuance And therefore we may vnderstande that it is not without cause that Iesus Christ doeth pronounce woe and that Saint Paule doth depriue them of the kingdome of heauen Therfore when man which is left vnto himself is Luke 6. 24. 1. Cor. 6. 10. so vnreasonable that for transitorie and vaine riches he wil deny the euerlasting and almightie God and loose his kingdome it is not without cause why the wise man requireth of God giue mee not riches Hee sawe also that the poore did suffer much in this worlde For they haue nothing wherwith to sustaine themselues neither do they finde any that wil helpe their need as they would gladly finde some And because they set more store by their panches and bellies then by the lawe of God which saith thou shalt not steale they forget this lawe and giue themselues vnto stealing labouring to perswade themselues it is laweful to take something where they can finde it I say expresly labouring and

Selected quad for the lemma: world_n

Text snippets containing the quad