Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bring_v	good_a	think_v	1,523	5	3.8429	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14592	A paterne of a passionate minde conteining a briefe description of the sundry straunge affects of the minde of man : in the ende where-of is set downe a lesson, meete to be learned of all estates in generall.	Rogers, Thomas, d. 1616.; Rogers, Thomas, d. 1616. Philosophical discourse, entituled, The anatomie of the minde.; H. W.	1580 (1580)	STC 24905.3; ESTC S2952	14,715	50

Dronkennes is the beginning of dishonestie and whoredom Sobernes of dyet doth not only kÃ©epe our bodyes frÃ©e from grose humors which springs of ill dyeting but also prolongs our dayes very much and makes vs liue a healthful olde age Of Fortitude Ther is no vertue but either sword streÌ„gth or threats will weakeÌ„ y e same To vanquish affectioÌ„s to resist anger is only the part of a most valiaÌ„t man Fortitude is a knowledge instructing a man how with coÌ„mendatioÌ„ to adueÌ„ture daungerous troublesome fearfull things in the taking of them in hande to be nothing terrified Of Magnanimitie Magnanimitie is a certein excelleÌ„cie of y e mide placing before hir eies at al times vertue honor to y e atteining off bends al hir cogitations studies It is the nature of him that is magnanimious for the loue of vertue onely with-out hope or desire of recompence to doe euery thing he is delighted in a good conscience in aduersitie he mourneth not in prosperitie hÃ©e insulteth not and in trouble he pineth not he stands in admiratioÌ„ of nothing he thinkes not any thing too hard too be brought to passe he is constant but in a good cause neither wil he goe about any thing but that which will bring him credite hÃ©e is no hipocrite nor flatterer he can-not abide to currey any mans fauour if he hate a maÌ„ he shal know it if he loue one he cannot kÃ©epe it secret He is ashamed by a benefite to be bound to any man he thinkes him a conquerour which bestoweth a good tourne and him which receiueth hÃ©e numbreth amongst them which are vanquished If he receiue any thing he is neuer well vntill he haue requited the same with greater measure He thinkes hÃ©e shoulde not bÃ©e desired vnto any thing neither doth he loue to request a thing at any bodyes hande for to beg a thing at a friends is to buy it it is no small griefe to a good nature to trye his friende More honesty is gotten by forbearing then by reuenging Of Trust or Hope Trust or Confidence is a certeine perswasion rather of a prosperity to come then at hand The causes of this Confidence be two eyther former good lucke and in hope of the like good-luck we are animated to take any thing in hand seeme it neuer so daungerous or the authoritye of some person Men ought to take great hÃ©ede least by too much confidence they fall into perilles Confidence except it be guyded by modesty and procÃ©ede from iudgement may rather be called arrogancy Through arrgoancy haue manye come into hatred A wise man ought not to take vpon him more then he can discharge neyther to contend with him with whom he is not to be compared Of Security Securitie is one parte of fortitude by which after we haue cast in our minde all inconueniences and knowe the worst that can happen we are quiet and with-out care Of Magnificence Magnificence a vertue only to princes Of Constancie It is the dutie of Constancie to resist dolours of minde and of continencie to expell all foolysh pleasure Wisdome is in nothing more apparant then in constancie Constancie except it be in trueth and in a good cause is impudencie Of Suffering Suffering teacheth vs to go forwarde in an honest matter with-out griefe and gruding By familiarnesse humblenesse and quiet bearing of thinges we win the hartes of men It is his parte which gouerneth others not with wordes and whyppes to waxe cruell against malefactors but with suffering and gentlenes to draw them to his minde Of Patience Patience is a voluntary aduenturing of hard thinges for the desire of vertue At some tymes it is mÃ©eter to reuenge then to forgiue and some-times it is a part of Iustice with iniuries to requite iniuries It is no lesse euill to requite then it is to offer an iniurie Frayes fightings contentions aryse onely bicause wicked layng aside all patience sÃ©eke occasion to moue troubles and tumultes ImpatieÌ„ce being set against misuse it ministreth matter of continual debate He which bendeth him-selfe to reuenge doth immitate his doinges of whome he is molested and he which immitateth an euill man can-not be a good man in any sorte Of Stabilitie Stabilitie is a continuing in that which is well begone Stable vertue ouercoÌ„meth al things To say and vnsay with one breath is to wauer as a wether-cocke It is no lesse vertue to kÃ©epe things gotten then to be desirous of new Of Iustice. Fortitude without wisdom is but rashnes wisdome with-out iustice is but craftines iustice with-out temperance is but cruelty temperance with-out fortitude is but sauadgnes Iustice is a diuine and celestial vertue which if men would imbrace they might lyue quietly from troubles and happely to theyr hartes desire Philosophers makes foure sorts of Iustice Celestial natural ciuil iudicial Celestial Iustice is a perfect coÌ„sideration dutifull acknowledging of God Natural Iustice is that which al people haue in them selues by nature Ciuill Iustice is that which is made eyther by the lawes of nature the statutes of the people the consultations of Senators the deuices of Princes or authority of graue and wise men Iudicial iustice dependes vpon lawes made for the coÌ„modity of a coÌ„mon wele The alteration of a Prince bringes the alteration of a common weale A good Prince more by the example of godlines then by godlines it selfe doth persist so a wicked Prince more by the challenge as due vnto them Euery good subiect should prefer a common profit before a priuate and a vniuersall before a peculier By how much more any man knoweth the thing which he loueth then the thing knoweth him by so much he loueth it better but a father doth better know the sonne then the sonne the father and therfore the father doth loue him better They which take y e greater paines in getting of any thing loue that which is gotten more intyrelye then they which take lesse paines But the mother doth with great paines attaine to them then the father and therfore hir loue must nÃ©edes be greater Of ciuil Friendship Ciuil Friendship is of thrÃ©e sortes the firste is common or general good-will wher-by we wish wel vnto al men the second is good felowship which coÌ„tinueth but a time as long as pleasurÃ© lafteth but no pleasure no frienship the third is a perfect friendship which bringeth to passe y t amoÌ„g meÌ„ ther be a great agrÃ©ement both in will in working There is no more certeine token of true friendship then in consent and communicating of our cogitations one with an-other The grÃ©ement of the wicked is easily vpon a smal occasion broken but the friendshyp of the vertuous continueth for euer As a kingdome cannot haue manye gouernours nor one wife many husbandes and loue them so one can-not loue many intyrely and be beloued of them againe hartely with-out hypocrycye Strength is then weakened when it is deuided That man is a faythfull friend to whome we may vnfolde the

good purpose Circumspection in war is the cause of escaping many daungers in peace doth al thinges to the increase of vnitie amongst meÌ„ The causes bringing circuÌ„spection are feare care necessitye and affection feare afflicteth care coÌ„pelleth necessity byndeth affection woundeth Of Prouidence Prouidence is a certein vertue and force of the minde by which we foresee a thyng before it comes to passe Prouident meÌ„ ought to be admitted into the consultation of great matters Of Docilitie Docility or a good capacity is a certeine vertue of the minde by which we quickly conceaue and easily vnderstaÌ„d those thinges which are taught vs of an-other we account not that a good wit which will easily attayne to the perfection of wickednesse Docility gotten by industry though it be harde in conceauing yet is it not hasty in forgetting To whom Nature hath giuen sharpnesse of wit they are most carelesse and least commended in their exercises Noble meÌ„ whether they giue theÌ„selues to godlines or wickednesse in eyther of theÌ„ they so excel as none of our calling They haue not onely a good wit but also a power to bring al that to passe which they are desirous Of Heede HÃ©ede is nothinge els but wyth Iudgement to decline from thinges hurtfull A man ought to encounter at the pleasure time appoynted of the enimie Contrary to HÃ©ede is temeritie a foolishnesse which runneth all vppon the head neither obeyeth reason nor the perswasion of friends Great care ought to be had whom we may belÃ©eue for faire tongues often-times worke mischiefe Of Warinesse As it is the parte of a wise man wisely to consult and giue counsaile so is it the duetie of a wary man wel to conceiue and vprightly to iudge He is the most excellent which is endued with that discretion that in al extremities can giue him-selfe that counsaile which is profitable Of Wilynesse Craftinesse and Subtiltie The minde of a craftie man by practise is hardened euen as the hande of a worke-man by great labour To be wily craftie subtil are horrible if they be vsed to wicked purposes so are they to be imbraced when they be referred to honest endes Of Equitie and Righteousnesse Equitie or Righteousnes is defined to be a more gentle sentence giuen to malefactors then commonly y e lawes doe giue Equitie iudgeth with lenitie lawes with extremitie Ther is a Iustice naturall a Iustice legal the legal iustice is the written law according to which common Iudges giue sentence The naturall Iustice is y e discretion which euery prudent wise man is endued withall wher-with he being driuen thervnto through consideration of circuÌ„stances doth oftentimes make things bitter swÃ©et great dauÌ„gerous easie haynous horrible either not so at al or not so horrible as they are supposed to be Equanimitie is a traÌ„quilitie of the minde by which in aduersitie we doe not through grief thought hurt our selues nor in prosperitie exalt nor reioyce ouer-much Of Temperance and hir parts All vertues are to bÃ©e deuided into 2. sorts according to Cicero who calleth theÌ„ either vertues of knowledge or of coÌ„uersatioÌ„ those of knowledge he calleth prudeÌ„ce wisdom wisdoÌ„ he saith only coÌ„sisteth in coÌ„teÌ„plation prudence in y e knowledge of common matters Domestical prudeÌ„ce is wheÌ„ euery priuate man doth prudeÌ„tly coÌ„sider of his own affairs ciuil wheÌ„ we bend our selues to y e profiting of y e weale publik The learned haue deuided vertue into foure parts to wit prudence temperance fortitude and Iustice. Temperance is a vertuous habite of the minde wher-by we abstain froÌ„ all vaine and pestilent plÃ©asures both of minde and body It is y e office of teÌ„mperance to couet nothing wheroff it should afterward repeÌ„t hir Of Modestie Modestie is a vertue teaching a man how to rule his affections and in all his actions to kÃ©epe a meane Modestie is perceiued by y e countenaunce of a man for by the same we may gather the disposition of any The gretest kiÌ„gs haue y e gretest cares It is the part of a good shepheard to shÃ©ere his shÃ©epe not to fleay them The true modestie of an honest man striketh more shame then the sight of many wicked and immodest persons can stirre to filthinesse Of Shamefastnesse Shamefastnes is a natural blushing by which we are afrayde ashamed to coÌ„mit any thing which is not honest Blushing is iudged to be a feare comming of a guyltie conscience but shamefastnesse of honest things Of Abstinencie and Continencie Abstinencie is a kinde of teÌ„perance wherby we bring vnder the power of reason our appetite when it is allured vnto vnlawfull delectation ContineÌ„cie is a kÃ©eping of our selues from those things which are not to be coueted Abstinencie consisteth in the hauing our appetite Continencie in tempering our lusts of the flesh Honestie to be preferred before lechery chastitie before incontineÌ„cie a faithful promisse before sinful plesure Incontinent is he which kÃ©epeth no measure in the coueting of worldlye things or cannot conteine himself froÌ„ the effect of fleshly desires Of Chastitie Chastitie is the rule or patron how a man may leade an honest and vertuous conuersation He is to be sayd to haue chast eares which can-not abide to heare that which is dishonest Of Honestie Honestie is a frÃ©e election of the minde to doe those things which are agrÃ©eing to the rule of vertue Nothing can make men so miserable as wickednesse and impietie God hath giuen this gift vnto man that by honestie he may best profite The pleasure that commeth of honestie is continuall not transitorye The pleasures springing from dishonestie be mingled with griefe and vexation Players of Enterludes are not to be allowed bicause they both speak that which is not sÃ©emely by iesture shew that which is dishonest He whose desire is to lyue well in the world to come shall for a time lyue wretchedly He which chooseth to lyue well for a time shall for euer lyue vnquietly Of Moderation Moderation doth so measure all our actions that it will not suffer vs to passe y e bonds prescribed by honesty By moderating our selues we learn to forbeare when we are iniured A man should beare not blame which can-not be auoyded A man ought not to reuenge his owne priuate cause Of Sparing or Hardnesse It is y e common vse of most meÌ„ vnder y e show of one thing to engraft in our mindes an other theroff prodigality is called by y e name of liberality cruelty of equitie foolish boldnes of fortitude couetousnesse of sparing We ought therefore to be carefull leaste those vices deceiue vs which sÃ©eme to accompany the vertue A couetous man is hÃ©e which out of reason coueteth sparing is like a good husband thriftily to kÃ©p not vnthriftily to speÌ„d Of Sobrietie A sober man is he whose minde is not ouercome but hath y e vse of wit sences contrary wise wÃ©e call him dronken whose head hands nor fÃ©ete can-not discharge their duetie

Sadnesse is to be condempned but grauitie is commendable Of Pensiuenesse Pensiuenesse is a dolefull or wÃ©eping sorrowfulnes and withereth the body of man Of Mourning Mourning is a sorrow conceiued of y e death of him which was dere to vs. Their deathes whose lyues haue bÃ©ne good and without any notorious crime shoulde alwayes be a comforte vnto vs by a continual remembrance Patiently should that be borne which no strength can ouercome nor counsayle auoyd He dyeth not vntimely which dyeth vertuously Of Troublesomnesse Troublesomnesse is a laborsome sorrow No dolour nor daunger ought we to shunne and auoyd if there-by we may doe good Of Lamentation Lamentation is a sorrowfulnesse shewed by a certeine howlyng crying out Of Carefulnesse Carefulnesse is a sorrowfulnesse of the minde procÃ©eding froÌ„ some great and dÃ©epe cogitation fixed at the hart Study carefulnes in a naughty disposed persoÌ„ causeth gret hurt but in a good and vertuous person it conuerteth all his endeuors to good exercises Of Molestation and Affliction Molestation is a griefe of minde not ceasing but continuing Of Desperation Despayre is a sorrowfulnesse with-out all hope of better fortune Who contrary to the wil and time prescribed of God will parte the soule from the body perpetually he is to be punished Of mortall vertues lyfe and of the chiefest felicity SOme men haue supposed the delight of the minde to be the chiefest felicicitie Others the beastly pleasure of the body Others a good constitution of the body and perpetuall health without sicknesse Some haue thought honesty linked with pleasure Some to be frÃ©e froÌ„ sorrow and griefe of minde some learning profound knowledge some to liue honestly and to folow vertue some not to declyne from the law of nature some in the goods of nature fortune and the minde so that howe many sectes so many sentences how many men so many opynions Felicity is a vertuous prosperity or a floryshing estate ioyned wyth an honest conuersation or els a way sufficiently of it self teaching how to liue well or a lyfe indued with al kinde of pleasure quiet and gloryous Of the goodes of Fortune The goods of Fortune are riches and will of men Nobility Fame Authority Honour many and vertuous Children and such lyke Riches do rather stir to vices then prycke to vertue We shoulde rather gather wealth both to relieue our want and also to succour the necessity of others Riches are according to theyr vse good if they be well vsed bad if they be abused Riches with-out wisedome to vse them can-not honest a man Uertue or good qualityes with-out riches are as it were a candel vnder a bushell Riches without vertue do litle profit A true friende is he whose care is to pleasure his friend in al honest things moued ther-vnto by a mÃ©ere good-will which he beareth vnto him Noblenesse of byrth is eyther vniuersall or perticuler Uniuersall as to be borne in a noble and famous countrey Perticuler to come of noble parentage An obscure countrey bringeth no credit to a man be he neuer so vertuous And to come of noble parentage and not to be indued with noble qualities is rather a defamation then a glory It is better by vertue and good dÃ©edes to get renoune then to depend vpon the opynion of a noble house Then a good name nothing is sooner lost and nothing harder to be recouered As fier cast into the water is quickly quenched so a false accusatioÌ„ against an honest lyfe is soone extinguished Honour is the rewarde of vertue Those men haue most excellent wits whiche are pricked with the desire of glory The getting of children in honest wedlocke is one of the chiefest benefits that can be in a common weale Better vnborne then vntaught Of the goodes of Nature By this worde Nature is vnderstoode the vertue force and property of euery thing In this place the goodes of Nature be also vnderstoode all such thinges as are in the body of man as health strength beauty and bignesse If a man want the goodes of Nature he can-not be happy in this lyfe Necessary it is for him that is insolent to be brought to the acknowledging of him selfe by sicknesse or other misery Moste couetous is hee which is desirous to get carefull to kÃ©epe and vnwilling to forgoe He is not valiaunter which killeth a Lyon then he which mortifieth his wilde concupiscences Beauty riches pleasure prosperity causeth forgetfulnesse of our selues Of the goodes of the minde Sweeter and more comfortable are the pleasures of the minde then the delyghtes of the flesh Of ciuill or actiue felicitie A man should not lyue to himselfe but should haue a care of his parents of his children and countrey-men He is a ryght good man which serueth God deuoutly and dealeth vprightly with all men The diffinition of Vertue and hir partes Uertue is nothing but auoydinge wickednesse Fortitude when it excÃ©edeth falleth in-to rashnÃ©s when it faynteth in-to childysh fearefulnesse Liberality when it lauisheth out of reason is called prodigality when it is not extended any whit purchaseth the name of Couetousnesse In good thinges nothing is eyther wanting or superfluous Wickednes cannot be coÌ„prehended but godlynesse may Therfore easier it is to become wicked then vertuous Uertue is deuided into foure partes the first is Prudence y e second TemperaÌ„ce y e third Fortitude y e fourth iustice Of Prudence and hir partes Prudence is a knowledge of good things bad things things indifferent The very cause of all goodnesse is only wisedome by that we know what to eschew as hurtful and againe what to chuse as profitable Socrates much giuen to wickednes by wisdome reformed him selfe and became a good example of a godly man Wisedome doth not commit or do any thing for which she may afterward say Non putaram The partes of which Prudence dependeth are Reason Iudgement CircumspectioÌ„ ProuideÌ„ce Docility HÃ©ede Aristotle adioyneth warines Iolines Craftines Subtilty Righteousnesse Of Reason Reason is an order to do all things by the consideration of things to come Before a man begin any thing consultation shoÃ¹lde be had but hauing delyberated spÃ©edy execution Of Vnderstanding Understanding consisteth in descerning truth from falshood and in taking heede least the minde be ouer-much delighted and so deceaued by the vain pleasures of the body By Idlenes meÌ„ learn to liue naghtely The way to extinguish the burning passion of loue is to beware of Idlenes He which ruleth others ought to be frÃ©e from all affections for anger suffereth not a man to sÃ©e that whiche is expedient hatred hasteneth to vniustice loue weakneth the Iudgement lust offereth wrong griefe stirreth to reuengment and enuy ouerthroweth a man Euil manners come by euil company To al men shew a good countenance yet enter familiarity with none but such as are of good conuersation Sodeine couÌ„sail bring spÃ©edy repeÌ„tance Of Circumspection Circumspection in an especiall care of the minde to bring those things which we haue in hand to a

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