Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	evil_a	good_a	know_v	2,974	5	4.2147	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07767	Meditations vpon Psal. 101. Written first in French, by Philip Mornai lord of Plessis, and by him dedicated to Henrie the fourth, the French king. And now translated into English, for the benefit of the christian reader, by T.W.; Meditations upon Psal. 101.	Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.; T. W. (Thomas Wilcox), 1549?-1608.	1599 (1599)	STC 18146; ESTC S106486	63,180	176

dissemble the euil which they foresee sinne certainely much more greeuously and that not onely as in regard of the soure fruits before rehersed but also because they doe themselues no good yea they greeuously hurt themselues and others also themselues whilest through silence and winking at transgression they become partakers of other mens sinnes and others whilest they doe not by premonition prouoke preuention and turning away of euill By speech some at the least reape some good though happily it be but outward and rather seeming so to bee than such indeed But those that are silent haue nothing nor do nothing but that which is euill yea euill indeed Wherefore Dauid vpon very good reason sayth both of the one and the other I will cut them off And great cause surely for they are vnprofitable people and not onely so but hurtfull also euen to theirkings and to their country and to their owne selues Plants they are that haue no fruit nor any good thing else in them but a shaddow and yet that shaddow to is dangerous and if it bee not deadly it is well And therefore they worthy as vnprofitable wood or trees to bee bewen downe and to be cast into the fire yea into that fire which shall neuer be put out But as wee haue said alreadie he commeth euen vnto the thoughts the lifted vp eyes saith he the heart that is puffed vp I will not suffer or indure them To trie out this point wee need not goe seeke for rules either of Phisiognomie for they are for the most part false or of Anatomie for they are not alwaies sure And indeed to speake properly the first of these are at the most but coniecturall and therefore will not steed vs here And the second is to as small purpose as possiblie may bee in this behalfe What shall we say then Discerned they must be that is true And we can hardly bee better instructed than from the things themselues specially if God giue vs grace to fetch light from thence The eyes doubtlesse bee as it were the windowes of the soule In our eyes or thorow them the soule it selfe looketh for that is true in reason and religion that we are wont to say the foule feeth by the eye yea by it many times it discouereth it selfe or causeth it selfe to bee seene as in regard of the affections thereof Now haughtie or lifted vp eies are such eyes as goe beyond their bounds and limits eyes of presumption and of pride eyes lifted vp indeed I confesse that but not vnto God for then they would humble themselues before so high and heauenly a Maiestie as good cause they haue and as the poore Publican did who durst not lift vp so much as bis eies to heauen but â—ifted vp in themselues Luke 18.13 Such eyes to be short that see nothing but they thinke it all belongeth to them and make an account of it as too base for them yea as if it were their verie vnderling And such eies as these are doe alwaies presuppose yea argue a heart of the like condition and nature Such a heart as cannot or will not containe it selfe within his owne bosome or breast such a will as will haue no law nor measure nor bounds set it which hath al the motions thereof answereable or proportionable thereto that is to say vnruly highly conceited and violent So wee haue in a few words the description of prowd persons as the Scripture calleth them and against which it crieth our so lowd and so continually People they are that God cannot abide and therefore it is said in the Word The Lord bringeth the prowd downe froÌ„ their thrones and in diuerse places Iam. 4.6 the Lord resisteth the prowd Yee hee pulleth vp the very roots of prowd peoples and nation and in their roomes planteth and that with great honour the lowly and meeke And againe people they are that men cannot brooke or beare and good reason for iâ— they bee insupportable to God to men much more Whereupon also it is commonly said That a prowd person is hatefull to all men to the good because they detest as other sinnes so that iniquitie and to the wicked because they are greened that any is preferred with them or before them Yea indeed they are pursued as if it were with publike execution And least of all are they to be born with by kings or to be suffered nigh vnto theÌ„ yea lesse there than in any other place whatsoeuer For besides that kings are great persons and therefore should bee good yea the best of men as they be the highest amongst them and should haue none approch vnto them but such as are good indeed proud persons about them will doe nothing but leaue in them a ielous spirit touching their present greatnesse or a feare of that which is to come and so both those humours fill them full of all vnquietnesse and make them vnfit for publike rule And if Princes be once hurt by these or such like the damage resteth not within themselues but floweth yea ouerfloweth to all mens hearts Who for the maintenance of their pride euery way must be pinched in their purses burthened in their bodies and greeued in their soules And therefore that wise king Salomon telleth vs that the Lord abhorreth seuen things and the first of them which hee nameth Pro. 6.17 are these same high lookes or these haughtie and lifted vp eies Such fellowes when they are nigh vnto or about Princes they make them beleeue that there is neither law nor king aboue them and that all that liketh them is lawfull for them to doe yea that whatsoeuer they can performe by violence is right and iust These are they that cause Princes and themselues also when they are once aloft to abuse their greatnesse euen according to their own passions and affections And because they imagine themselues though fondly and vntruly to bee pettie gods about the Princes whome they gouerne they cause themselues and their Princes also to despise that great and eternall God which hath set them on their seats and as much as in them lieth exempt them from subiection to his Maiesty and from his homage seruice Neither are they dangerous to Princes onely as before hath ben shewed but euen to people also For they are like those counsellours that said to Rehoboam 1. Kin. 12.11 Thy father did beat them with rods thou that hast more strong reines and loines than he make them bloudie euen with scourges and scorpions yea they are instruments of all manner of Tyrannie against the people and by consequent also meanes of the peoples reuolting from their Princes all which is euident in Rehoboams furie ten tribes at one time falling away from Dauids stocke to Ieroboam and neuer afterwards for ought we can read adioined ther to since wherein wee are yet to marke further that the more mightie the Monarchs and kings are about which such prowd persons are placed

deeper a reach and extend so farre as they doe wee may thereby plainely perceiue that it is no light care and charge to bee a king neither is it an art or trade casily learned to rule well And that is the reason also why in the words following Dauid telleth vs Verse 2. I will attend vnto the perfect way vntill that thou commest to me In the vprightnes of my heart I will walke in the middest of my house DAuid in his former words had made a vow touching Mercie and Iustice The things are good that all men will confesse but yet we are sure it is no easie matter to bring them to execution specially for him that is not mercifull and iust And that causeth the Prophet now to say that hee will studie and endeuour to bee such a one His meaning in them words is that he could not become a good Prince vnlesse he did first begin to be a good man rightly ruling his owne person and his priuate life that so hauing made proofe of them in that calling he might be the better assured of the practise of them when he should come into publike This lesson and doctrine in quite and cleane contrarie to the courts and courses of our age And what better proofe can we haue of it than mens deeds and words As for their deeds they are too apparant and as for their speeches they haue passed this as a customary and ordinary point yea they haue made it a prouerb or by-word as we say of an il man a good Prince Why doe not they approue of this A shrewd boy a good man if that be true And why doe they not bring vp their youths in all dissolution and naughtinesse But Gods truth teacheth vs otherwise for it is the feare of God that maketh a good man and is indeed the beginning of a Prince Whereof we may yet bee the better persuaded sith Princes as saith Salomon raigne by wisedome Pro. 8.15 and sith also that euen of that wisedome the feare of God is the very beginning Pro. 9.10 that is to say the beginning of a vertuous and wise Prince The Prince certainely by his office is the guide of his subiects He must then either know the way himselfe or at leastwise learne it or else how can hee be able to direct and guide others He is an example for them to frame their manners by and therefore vnlesse he can frame his owne well he shall doe them small good But saith the same wise Salomon Pro. 14.12 There is a way that seemeth right vnto a man but the issue thereof tendeth to death The Prince therefore both as in regard of himselfe and as in respect of his subiects also hath great need to take heed thereto and the rather because by many auocaments as if it were by by-paths he may more easily be turned aside than others And that causeth Salomon in another place to say The way of a folle is right in his owne eyes Prou. 12.15 by which also he would giue vs to vnderstand that it is not his owne opinion or iudgement that hee must beleeue and much lesse must he sticke to the opinion of other men seeing that all men are nothing els but obscurity yea the world it selfe is very darkenesse In which regard we may say that our steps are nothing else but so many stumblings yea so many fals And yet notwithstanding they are our steps still yea such as God weigheth well and examineth rightlie yea such as the Lord hath alwaies before his eyes Wherefore certainely Prou. 5.21 if other men had need much more the king must say with Dauid O Lord cause mee to know thy waies euen thy commandements to the end that mine eyes may see them Let thy word be a lanterne vnto my feet Psalm 19.8 and a light vnto my path yea to pray as hee doth in another place Ps 119. 105. Ps 119.133 Stay my feet in thy word and guide thou my steps and suffer not any iniquitie to haue dominion ouer mee Light of nature good intents in our selues other mens aduise or example will not serue here For neither are theâ— the way neither will they steed vs to direct vs therein No Gods law only is this way Psal 19.7 that way saith hee which restoreth the soule which giueth wisdome to the simple this was the way that made him euen then when hee as but a Sheepeheard to vnderstand more than all the aged Psa 119 99.100 and to be indeed more wise than those that had taught him Psa 119.24 Yea saith he Thy testimonies are my pleasures or pastimes thy statutes are my counsellors meaning by that manner of speech that be thought said or did nothing but he aduised with the Word first So much studied hee in this booke of the Law that God had graciously giuen for instruction to him and all other Princes And herein hee did the rather and the more diligently imploy and busie himselfe because God had commanded him and such as hee was Deut. 17.18.19 That after hee should bee set vpon the throne of his kingdome he should write out a copie of his law into a booke to the end saith hee that hee might learne to feare the Lord his God to execute his law and not to lift vp himselfe in pride aboue his brethren that so the feare of God might hold him in his dutie and within the bounds of Mercie and Iustice without declining therefrom either to the right hand or to the left without which hee could not but goe aside either to the one hand or to the other To the left as they doe which make an occupation of rigor and roughnesse that so vnder the pretext of austeritie they may obtaine with the hurt and losse of some poore and misrable people the reputation and credit to be good Iustices Concerning whom Salomon saith Be not ye iust ouer much Eccle. 7.18 For who art thou O man that wilt rule the balance more right and streit than God God I say Who hath made all things in weight number and measure To the right hand as they doe who vnder the pretext of pitie will with the hurt and hinderance of Iustice play the merciful men of whom the same Salomon sayth Many men will boast euery man of his own goodnes and mercie Prou. 20 6. but where shal one find a faithfull man But who art thou also O man that vndertakest to bee more mercifull fauourable and gentle than God God I say that is an infinite fountain of mercy God I say who of that infinit mercie of his only hath made thee hath maintainned thee and sustaineth and norisheth thee in whom by whoÌ„ alone thou art and must be iust and merciful and without whom if thou suppose thy selfe to haue Iustice it is but iniurie and if thou take thy selfe to haue mercie and compassion it is but hard heartednesse and Tyrannie Neither

must mans wisedome here glorifie or lift vp it selfe against this of Gods as though it vnderstood some further secret mysterie or matter in or about these gracious qualities Kings raigne by God and therefore they must be directed by him yea they shall best and longest raigne that serue him best and most Now serue him they cannot but according to his will and his will is not knowne to vs but by his Word and Law They prosper through his blessing and his blessing is vpon them that fear him Luke 1.50 We will say a little more than this The most assured art and skill by which men may raigne well and long is the feare of God in their hearts and integritie and vprightnesse in themselues Which that we might be the better persuaded of 1. Sam. 2.30 God telleth vs that be will honour them that honour him The onely shaddow of these qualities made the Heathen to rule wel and to raigne long Then what will the effect and the substance doe And if for counterfeiting of them as indeed the Heathen had no more but the very picture of them if they had so much the Pagans were yet notwithstanding beloued and feared of their subiects who can or will doubt then but that a good a godly and a vertuous Prince obtaining them from God in himselfe and possessing them and expressing them to the people shall be reuerenced of his owne for them and admired at of others abroad when hee doth accomplish and performe them Wherefore I will studie saith he this lesson waiting till thou come O Lord and draw nigh vnto me making mee quiet and peaceable in my kingdome that so comming with full authoritie and a good measure of graces from thee I may find my selfe fit therefore Yea to this end also will I studie read heare and learne that thy blessing being begun in mee by this meanes may increase vpon mee as thy feare also in me that so thou O Lord God who art the beginning middest end of all things and hast bestowed this fauour vpon me to be a king maiest also giue me grace to raigne yea aboue all things to be a good king and to rule and raigne holilie And in the selfe same steps and trace must all good kings tread or els it will neuer bee well with them For if they thinke vpon other mens bad examples or weigh weakenesse in themselues or take of trouble past present or to come a thousand to one but they will goe awrie Of a truth Dauid after that he was annointed was not without his troubles and trials The holy history sheweth that he had both the Philistims and Israelites against him straungers abroad and them of his owne people and house at home Yet hee was not discouraged for all that but hee waited vpon and looked for the accomplishment of Gods promises and expected the very time and houre that God hat set trauelling notwithstanding continually in the duties of his calling and aboue all things being carefull for yea as I may say curious about the glorie of God And why hath God in the word and in the world set forth his owne and others examples Is it not by them as it were to prouoke to well doing To a Christian king this is a great fauour of God to be borne a king and to be lawfully descended to the crowne and to weare and enioy the same But who maketh vse of these mercies If a man come not to it when he would and as he would he beginneth to doubt of Gods grace and falleth to shifting whereas he ought rather stedfastly to assure himselfe that he shall come to it in good time euen in that time which God hath appointed who being the protectour of kings and princes of lawes and lands will neuer faile the one or the other if they stedfastly depend on him Againe if they be once in possession of it who abuseth not Gods mercy and turneth his grace into wantonnesse and their lawfull authoritie into Tyrannie So hard a matter is it to keep a meane and to tarrie the Lords leisure And whereas God the better to hasten Princes on to their due and to settle them more fast in their kingdomes will haue them to call vpon him and to walk in the obedience of his will and the yeeld him is to cause their subiects to call vpon him in spirit and truth And for their better incouragement hee hath promised them that he wil find them when they shall come vnto him and manage his house well and carefully watching ouer his familie receiue a blessing in the end with that good seruant in the Gospell whom his maister will make ruler ouer all his goods Math. 24.47 yet hardlie shall wee find any king prouoked by these good things or discouraged by the contrary euils from violating their places callings Those certainely that tee themselues seated in their thrones and without contradiction acknowledged of their subiects that they in the midst of mans vanitie should ouershoot themselues and exceed their bounds and thinke in their prosperitie they haue no need of God it is not much to be maruelled at because they suppose they hold it from their auncestors and humane right But hee who in all euidencie of iudgement is become a soueraigne prince by Gods grace only who by the hand hath drawne him from the depth of miserie and yet seeth himselfe at the pits brinke but that God holdeth him from it he I say ought to haue another manner of motion and another manner of pulse or else surely his state the same hand that hath hurt and striken for sinne might salue and heale for his owne mercies sake And as mean might is there in our plots in our negotiations in our treaties with other For hee that Prou. 16.7 hath said vnto vs when a mans way pleaseth God his very enemies shall become his friends hath by consequent taught vs that if the Princes waies displease the Lord that then hee is mightie ynough to harden them against him by sundrie meanes as warre by sea and land open hostilitie priuate practises and indeed powerfull to cause them that were friends and confederates to reuolt and fall away from him as bee did from Dauid his friends his counsellours yea his owne children and that in the time of great peace and prosperitie which no doubt of it did and might increase thâ— iudgement and afflictions And this is the cause why hee ã€ˆâ—Šã€‰ earning I will walke in the integritie or vâ—â—â—ght Yea I of my heart that is to say I wâ—nd say O how know the vpright way for sâ—â—clare my loue do be neuer a whit the bâ—â— meanes that hee God I say Ps 139.11.12 because darkenesse is light vnto him and the night and the light to him are both alike The people because my selfe should stand them in steed of a light yea the people I say againe because by the multitude of their eies they pierce

that he that buyeth is shrewdly prouoked nay is after a sort openly dispensed withall to sell againe If he be an exchequer man hee will rob and spoile if he haue to doe with iustice and judgement he wil take presents and bribes if hee meddle with the matter of warte or deale with gouernment or any part of the state he will goe further such people will make small account to sell a state and to deliuer vp a kingdome By such breaches as these hath all manner of mischeefe entred into our land and preuailed vpon all estates ciuile ecclesiasticall and all I will adde but one word more weknow but too much of these corruptions And I would to God wee either knew or felt lesse vnlesse we could make better vse of them for praier to God for patience in ourselues and for all other good fruits besides The king that our Prophet speaketh of will for the auoiding of these mischeefes with his eies looke out into all the quarters and corners of his kingdome and find eyes among them making euerie where good people his eyes to see for him and to informe him hee will know and haue in euery towne men of merite and of seruice I meane men of conscience also as wel as of science or skill He will hold the reines in his hand that he may prouide for such euen for euerie one according to his profession and according to his degree Shall any charge or place come to be void The first thing he will doe shall bee to goe and seeke out meet men for that place And though they would hide them in their gardens or amongst the baggage sluffe as did Saul or be at the cart and follow the oxen as did Elisha yet from thence will he fetch theÌ„ and cause them to become exchequer men and treasurers without deceit couÌ„sellors without passion and gouernours without faction whose continuall care mark that they should aime at should be by gracious effects and fruits to iustifie the good choice that their king had made of them And though perhaps before they had not deserued either the good report of vertuous people or the grace and fauour of the faithfull Prince yet now they would deserue it and that by all manner of well doing And this is the reason why hee that hath said in one place that the king is the stay and strength of the people hath also said in another place the multitude of wise men is the saluation of the king and the health of the world And hee presently telleth vs what this wisdome is the feare of God sayth hee the fulnesse and the crowne the beginning and the end of wisdome Because verily to him that hath this fear of God God who is the full treasure of all good things will adde and giue graces sufficient for his calling and of his own mercy and blessing will supplie all his lackes and will cause his simplicitie rather appeare and breake forth than his subtlety his libertie and freedome rather than his dissimulation his weakenesse rather than another mans force and all that the glorie of the world may bee Gods and not mans Whervpon it oftentimes followeth and falleth out that the Maister florisheth in his seruant as did Laban in Iacob and Potipherah in Ioseph or to speake more properly to the purpose the king in his officer as did Pharoah in Ioseph by consequent the whole people in such a worthie instrument According vnto which also Salomon sayth When the righteous are in authoritie Prou. 29.2 the people reioiceth but when the wicked beareth rule the people sigh Wherefore wee may safely conclude that it doth by a manner of speech infinitely import the Prince the people the Commonweale and all to set vp in the same meet and worthie persons because they be as it were the life and soule that holdeth all together and without which the bodie it self cannot not chufe but languish and pine Howbeit before they can bee setled and placed there they must be knowne For as that is true that of an vnknowne thing there is no desire so vertuous and faithfull people cannot bee aduanced vnlesse they be first spied out Now first and most assured make to know them by is the feare of God without which indeed all wisedome easily degenerateth into craft and deceit valour into violence instice into priuate reuenge policie into priuate profit and monopolies as we say and as we haue seene in our age and land where the wifest men haue beene ouertaken with couetousnesse oppression briberie and infinite numbers such like Yea without which also euen the verie best grace that God hath giuen vs is an instrument of great euill and corruption our affections breaking forth ã€ˆâ—Šã€‰ to passions and reason it selfe a canse ã€ˆâ—Šã€‰ cauillation and craft And yet this is ã€ˆâ—Šã€‰ thing that is the least sought after of ã€ˆâ—Šã€‰ most or greatest number of Princes which in the election or choice of seruants and publike officers findeth as small place and entertainement as possiblie can be Nay rather men say of such and it is receiued for a common sentence That these people are not folke fit for seruice and that kings are great and mighte ynough to bee serued alone without God and that all that is attributed and giuen to God is abated and taken from their seruice But fie vpon such prophane and blasphemous speeches so directly derogatorious to Gods glorie Who alone must bee serued Math. 4.10 and so peremptorily preiudiciall to Princes Gods Lieutenants vpon earth for is not this as much to say that their Princes or Kings are Athests without God in the world They tell vs further that those that are strict in conscience and tie themselues to reason and to lawes are not fit seruants for Princes And their flatterers tell them they are aboue law aboue nature yea equall with God What prophane What blaspemous speeches are these Is not this to defacâ— equitie and honestie To puffe vp flesh and bloud to it owne confusion to euacuate all humane societie if Princes may make and leaue lawes when they list In such cases as these the Apostle doth not without cause admonish saying 1 Cor. 15.33 Bee not deceiued euill speeches corrupt good manners Yea verily the authour of veritie it selfe telleth vs Math. 6.24 No man can serue two maisters And yet in another place the spirit sayth â— Pet 2.17 Feare God honor the king By which wee may see that these two masters are not alwaies and of their own nature contrarie for if they were so we could not obey them and much lesse are their seruices contrary Nay rather they follow one vpon another and come in their order and degree as God first the king after and so Gods seruice first and the Kings after A vassal that serueth his proper Lord is not for the dutie that he doth to him a rebell to his Prince No more is he disobedient to God that serueth

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