Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	woman_n	word_n	youth_n	80	3	8.0565	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

neighbors wheÌ„ they receiue the reward that they haue deserued VVhose wayes are crooked If we were like vnto such people we might look but for an horrible vengeance of God as the world destroied by the flud the Sodomites with the GomorrhiaÌ„s by a more sharpe punishment seeing that God hauing geuen vs his sonne doth dayly offer vs his Euangelicall word which is the message of the euerlasting couenant the conteÌ„ners of which message shal be punished more greeuously then they of Sodome and Gomorrhe Matt. 10. 15. God then sheweth vs great fauour when he preserueth vs from being like to such corruptors and Apostataes 16 And it shall deliuer thee from the strange woman euen froÌ„ the stranger which flattereth with her words 17 VVhich for saketh the guide of her youth forgeteth the couenant of her God 18 Surely her house tendeth to death and her pathes vnto the dead 19 Al they that goe vnto her returne not againe neither take they hold of the waies of life When a path or way is much troden and beaten there is no count made of any danger wheÌ„ a thing is often done although it is wicked yet doe they make themselues beleeue that in it there is no euill as they doe which rashly sweare which doe geue themselues to lasciuious and dissolute talke vnto couetousnesse vsurie wicked bargaining to slouth and idlenesse Likewise because that diuers forsworne vnfaithfull doe breake promise of holy marriage haue no coÌ„science to become adulterers that the worlde is full of mockers and contemners of the institution of holy marriage which God hath ordayned from the beginning of the world and had rather committee whoredome then by marriage to take vnto them an honest companion or wife the which is honorable among all men it seemeth to moste men that there is no danger to folow the way of adulterers whoremongers that Heb. 13. 4. they coÌ„mit no euill in being defiled polluted with whoredome fornication But when the holy Ghost by the mouth of SolomoÌ„ doth declare vnto vs that God doth giue vs counsel vnderstanding that we may be deliuered froÌ„ the straÌ„ge woman he sheweth vs wel that it is not so as the world iudgeth for if there were no daÌ„ ger we should not need that God should giue vs counsel vnderstanding to deliuer vs from her Let vs not then folow the opinioÌ„ of the adulterers whoremongers but let vs beleeue that there is great danger to go vnto an harlot to talk with her which Solomon here calleth a stranger and a forenner because that if shee be maried she belongeth not vnto him that haunteth her but vnto her husband from whoÌ„ she departeth alienateth herself in playing the harlot and so she is also a stranger towards her husbande And if she be vnmaried she apperteineth to none but ought to abstaine by tarying til God send her a yoke felowe to be honestly ioyned by mariage so she is also a stranger and forenner if shee play the harlot seeing she belongeth to no man Our Lorde doeth warne vs thereof doeth daily make vs to vnderstand it by the preaching of his word the which he doth not coÌ„municat so purely vnto al natioÌ„s but yet neuertheles adultery whordoÌ„ cease not to raigne They abstaine not from vnshamefast lookes countenances they refraine not their tongues from speaking foule filthy words to sing dishonest wanton songs By such wordes and songs do the whormongers harlots plainly vtter theÌ„selues and albeit to excuse themselues they alledge that they thinke vpon no euil they are not to be receiued for al that but as wicked liers which falsly belie the vnfallible Trueth which pronounceth that Ma. 12. 34. from the abundance of the heart the mouth speaketh Let vs not then despise the counsel that God giueth vs when hee telleth vs that mariage is to be had in honour among al men the bed vndefiled for whorekeepers adulterers God wil iudge Now that Heb. 13. 4. there is danger onely to talke with whoremongers harlots Solomon doeth shewe saying That the straunge woman flattereth with her words It is not needefull to declare what flatteries the harlots whorekeepers vse for they which desire to liue chastly need not to vnderstand them It ought to bee enough for them to know that it is not lawful for man womaÌ„ to dwel together except they be knit together by mariage It is not also needfull to declare them to such as are giuen to whordom for they are but too much learned therin already True it is notwithstanding to admonish the vndiscreete that they may not pretend cause of ignoraÌ„ce we may discouer vnfold the sweet words flattring speech of the harlots whorkeepers with their strange attires as Solomon Pro. 7. 5. doth declare them hereafter in the 7. Chapter After the flatteries Solomon discouereth the vnthankfulnes of the adulterers saying 17 VVhich forsaketh c. Solomon sheweth that there is much euil in adultery though a maÌ„ be accustomed therto for vnfaithfulnes is no smal euil but great wickednes therfore the more one is accustomed therto so much the more doeth he coÌ„mit euil is the more worthy of great punishment for custom absolueth not a gilty persoÌ„ but maketh him more gilty Loke what we iudge of murther and theft we ought also to iudge of euery transgressioÌ„ of the law in what point so euer it is for he that hath saide Thou shalt not kil hath said also Thou shalt not commit adulterie WheÌ„ Ier. 2. 11. then God giueth vs vnderstanding to defend vs from adultery he preserueth deliuereth vs from great wickednes The vnfaithfulnes of the adulterous woman coÌ„sisteth in this that she leaueth forsaketh her husband not that she forsaketh him vtterly leauing him for euer without returning to him any more for vnfaithfulnes standeth not only in that but chiefly in this that she ioyneth hirself to an other separating herself froÌ„ her husbaÌ„d making of one flesh two and yet she wil not leaue returning to her husbaÌ„d to couer her vnfaithfulnes EueÌ„ so likewise is it with an adulterer and vnfaithful man to his wife And to shewe that the adulterous woman is not only vnfaithful but also disobedient rebellious vnthankful SolomoÌ„ calleth her husband Prince Teacher guide of the youth of his wife wherin he sheweth that he is the head the gouerner hauing prerogatiue aboue her therfore that she ought to feare reuerence him with faithfulnes to giue him obedience That which SolomoÌ„ doth here shewe vs in one word Ephe. 5. 1. 2. Pet. 3. 1. the Apostles S. Peter S. Paule doe declare more at large Likewise the adulterous man is not only vnfaithful to his wife but cruel for he doth not gouern the youth the weaknes frailtie of his wife in enterteining tenderly louing her as SolomoÌ„ doth teach him

before him hath saide Yee shal put nothing vnto the Worde which I commaund you neither shal ye take ought therefrom Take heede therefore Deu. 42. 5. 32. 12. 8. 32. that ye doe as the Lorde your God hath commaunded you turne not aside to the right hand nor to the left Ye shal not doe after all these things that we do here this daye that is euery man whatsoeuer seemeth him good in his owne eyes Thou shalt put nothing thereto nor take ought therefrom But thou shalt not decline 28. 14. from any of the wordes which I commaunde you this day either to the right hande or to the left to goe after other Gods to serue them Be ye therefore of a valiant courage to obserue doe all that is written in the booke of the lawe of Moses that ye turne Iosua 23. 6. 1. Kin. 18. 21 not therefrom to the right hande nor to the left Howe long halte ye betweene two opinions This is not then a new doctrine but most auntient and is needefull for vs to folowe if wee wil truely say that we are Christians For our Lorde Iesus Christ hath giuen vs this doctrine when hee preached that which hee heard of his Iohn 8. 26. 6. 38. Father and that hee witnesseth hee came not to doe his owne wil but the same of God his Father who sent him His Apostles also followed him preaching nothing but the pure Gospel that they might teach the right way hold the people therin Wherfore wee must take good heed of the Pope and of his mainteiners which bragge themselues to be the successours of the Apostles yet by strange doctrines and mens traditions they labour to make vs decline from the pure doctrine of the trueth from the which when we are turned away we easily giue ouer ourselues vnto all kind of wickednesses know not how to come backe which worst is we delight therein and so make vice vertue Thus doing wee decline to the righthand or to the left For to turne to the right hand or to the left is none other thing than to despise the good that is taught and commaunded vs by the Worde and to giue ourselues ouer vnto euil Solomon doth wel signifie it when hauing saide Turne not c he addeth But remooue thy foote from euil Wherein first of all he sheweth vs that there is no euil but that which is committed against the Word of God for then we decline not when we despise the commandements of men and though they alledge vs this Whosoeuer heareth you c yet Luk. 10. 16 we must not be afraid except they declare the pure word of God Secondly that there is nothing but al euil when we turne on the right hand or the left albeit that many things may be done which cannot be reprooued before men For also as there is but God only which is good so also should wee not esteeme any thing to be good but onely that which is done after his holie good and iust commaundement but from man which is altogether corrupted Gen. 6. 1. which is carnal and sold vnder sinne can proceede nothing but all euil c. The fifth Chapter 1 My Sonne hearken vnto my wisedome encline thine eare vnto my knowledge 2 That thou mayest regard counsel and thy lippes obserue knowledge WHen Solomon exhorteth vs as his children to hearken vnto wisdome and knowledge the which hee calleth his because that God had giuen him of his grace whereby also hee communicateth it vnto vs as hauing charge to teach vs And in that hee often repeateth the same admonition thereby we must vnderstaÌ„d that it is a thing very needful for vs to be attentiue vnto this wisdome otherwise he would not bee so carefull to repeate so often vnto vs one sentence seeing hee speaketh by the holie Ghost whose speech is not superfluous He hath alreadie declared vnto vs diuers profites fruites which come of wisedome and because he is not satisfied with this declaration he pursueth to amplifie the same saying that wee must hearken vnto wisedome to the end that wee may keepe his counsels the which he hath alreadie giuen vs and stil remaineth readie to giue vs hereafter Now amongst other counsels aduisemeÌ„ts he would haue our lippes to obserue knowledge that is that wee should not speake but as wise and wel learned that we shoulde knowe and learne what to speake and howe we must speake not as the worldlinges knowe but after the instruction of our Father and folowing his commandements whereby hee counselleth vs what wee haue to doe and what to say This is the knowledge that we must learne to the end that we may know what we should say and that we should not speake as amazed as fooles and insensed nor as beastes and ignoraunt which are without vnderstanding nor yet as malicious which speake fraudulently to deceiue and hurt their neighbours This counsel is directed vnto vs al principally vnto the Ministers of the Worde the which ought to be so indued with knowledge that others may drawe from their Mat. 14. 15. mouth otherwise al goeth to destruction as if the blinde leade the blinde both fall into the ditche To the end also that our lippes should keepe knowledge we must beware that wee doe not applie them to vnlawful touchings as do whoremongers by vnshamefast kisses which are done without knowledge for if they knewe wel what they did they woulde be much more afraide thereof then of temporal death when they knowe that by such lasciuiousnes they fal into eternal damnation and so it shal bee a verie deare kissing vnto them the which they finde sweete to the feeling of the flesh Solomon giuing a reason for the which he would haue our lippes keepe knowledge doeth aduertise vs of this sweetenesse and softnesse when he sayeth 3 For the lippes of a straunge woman drop as an honicombe and her mouth is more soft then oyle 4 But the end of her is bitter as VVormewood and sharpe as a two edged sword 5 Her feete goe downe to death and her steppes take hold on hell 6 Shee weigheth not the way of life her pathes are moueable thou canst not knowe them Here aboue in the 2. Cap. 16. verse hath bin declared what this straunge woman is and wherefore shee is so called The distilling of her lippes and the softnesse of her mouth lyeth in that that shee flattereth with her wordes as hath beene saide and shall bee treated of agayne heere vnder in the seuenth Chapter Now that we must abhorre this honie and this oyle of flatteries and consequently the kisses and touchinges which folow the same he sheweth wel when he sayeth 4 But the ende of her c. As they which eate of Allume or drinke the iuice thereof doe afterwardes feele the sharpe taste in their mouthes long after and as they that vse kniues with two edges if they take

by necessitie as he signifieth saying he is destitute of vnderstanding and so he noteth him of infamie from the which he exempteth the thiefe He marketh also this miserie saying That he destroyeth his soule the which he hath not laide to the theeues charge Wherein we may see that the worlde is much voide of sound iudgement For a thiefe nowe shal be pursued with al diligence to be punished euen to death but the adulterer shal be pardoned there shal be nothing els but laughing at the horrible abhomination that he shal commit as were at a may game or puppet play In speaking thus wee doe not quit the theeues saue theÌ„ from punishment for we know what is written but wee would say that Rom. 13. â— they which punishe the theefe more grieuously then the adulterer do iniurie vnto God who hath appointed a more grieuous pain for the adulterer then for the theefe thus they doe wickedly for the which they shal not go vnpunished they are wicked iudges fauouring the wicked but they shal appeare before the righteous iudge who wil not fauour their vngodlines but wil punish them with al seueritie without any forgiuenes Although wee speake according to truth wherunto al ought to agree graunt without gaine saying yet it shal seeme good vnto the fauourers of whoredom adultery that we shal be ouercome they shal winne the victory if they should alledge vnto vs that Iesus said vnto the woman takeÌ„ in adultery Neither do I condemne thee go sinne no more but we Iohn 8. 11. answere that it belongeth vnto the Magistrates to execute the iudgement that God declareth in his law against the euil doers that to them only appertaineth to take vengeance of theÌ„ that commit euil and not vnto others But our Lord Iesus Christ was not sent into this world by God his Father for to exercise the office of the magistrate but to shew himself the Sauiour of the world Wherfore his office was rather to absolue then to condemne notwithstanding he hindred not the Magistrate neither tooke his office vpon him but it was lawful for the iudge to haue condemned this woman of adultery to be stoned to death according to the lawe Hee also saued the theefe which was hanged with him and yet hee reprooued not the iudge for punishing him respected not but that the theefe should suffer feele the paines that he had deserued before men But they which fauour whoredome adulteries wil reply that we are vnder the lawe of grace that the sharpenesse of the law is abolished I answere that God neuer did withdrawe his grace from his elect but that they haue felt the same alwaies at neede albeeit that nowe it is more plainly manifested by the comming of our Sauiour Iesus Christ and by the preaching of his Gospel And also hee is not so pitiful and merciful but that he is also iust and doeth commande the iudges to do iustice and iudgement in al times Moreouer if Iesus Christ by the forgiuenes that he pronounced vnto the adulterers did put away the lawe that doeth condemne the adulterers vnto bodily paynes euen vntoo death seeing that vnder the lawe of seueritie as they cal it the theefe is not so sore to be punished as the adulterer it should folowe that vnder the law of grace as they cal it the theefe ought not to be so grieuously punished as the adulterer otherwise the lawe of grace shoulde bring fauour vnto the most wicked and shoulde shewe seueritie that was not wont to bee vsed vnto them which are not so wicked thus the law of grace should deale sharply with them that were wont to be more gently entred vnder the lawe of seueritie But it wil be answered That it is expedient so to do because the theeues are more hurtful to the common wealth then adulterers I answere that maÌ„s wisedom doth so iudge it for men voide of the holy Ghost do make no great account of adultery in comparison of theft but God iudgeth otherwise as we may vnderstande by the lawe that he hath giuen and by the vengeances and punishements that he hath â—â—nt because of whoredomes and adulteries After this Solomon doth declare vnto vs what happeneth vnto the adulterer for the smalnes of his vnderstanding when he saith He shal find a wounde c. Solomon doeth not heere speake of that which we see commonly done vnto the adulterers for they are suffred to liue at their ease they are feasted and are not put backe as infamous and wicked He speaketh of that which ought to be done for if there were such gouernement in the world as there ought to be then the adulterers shoulde not escape grieuous punishmentes they should be more despised then the myre in the street we would fly further from them than from the most stinking dounghil of the world we would abhorre them more then the most dangerous PestileÌ„ce we would euermore haue them in execration and we would neuer name them but to their great shame and dishonor For as Solomon saith his reproche ought not to be put out And hee giueth the reason heereof in this verse folowing when he saith For ielousie c. If the husband of the wife with whome adultery hath bin committed did truly loue his wife before she had coÌ„mitted adultery and that he had his hart right his ielousie should be so kindled with anger and wrath against the adulterous man that he would withal diligeÌ„ce pursue him that he might be punished as he hath deserued and would haue no compassion of him but woulde craue vengeance to be done of him as behoueth there shoulde no prayers of freendes nor presentes nor giftes although they were great and precious which would moue him to turne from his anger as Solomon doth declare it by that which foloweth Hee can not beare the sight c. If then at the pursute of the husbande iustice be done the adulterer shal finde a wounde and shal be dishonoured for euer And if the Gouernours and suche as beare the sworde had the zeale of God as they ought to haue they woulde not tarie til the adulterers were pursued but when there were any discouered they should make diligent information to folowe them with al seueritie They woulde folowe the zeale of Phineas But in steade to haue such a zeale the greatest parte of Iudges Num. 25. 7. Psal 106. 30. 1. Sam. 2. 22. belike vnto Elie. The chiefe cause for the which men passe not to commit adulterie and whoredome and also that Iudges doe not punish whoremongers and adulterers as they deserue is for that euery man desireth to haue his carnal pleasure and therefore must beare with his Gosseps al commeth from the contempt of Gods worde Solomon hath wel shewed it heere aboue in the twentieth verse when to detest whoredome and adulterie hee admonisheth the children to obey their fathers and mothers He doeth wel shew it

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