Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	word_n	world_n	writer_n	41	3	7.6746	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11481	Prudence the first of the foure cardinall virtues. Written by Sr. Miles Sandis, Kt; Prima pars parvi opusculi	Sandys, Miles, Sir, 1600 or 1601-1636.; Marshall, William, fl. 1617-1650, engraver.	1634 (1634)	STC 21732; ESTC S116654	54,069	288

PRVDENCE The first of the Foure Cardinall Virtues Written by Sr. Miles Sandis K t. Printed for W Sheares in Brittaines Burse W.M. scu GYNDANES TO ABAVCVS That is MILES SANDYS Presents his best Love Respect Service or what you will in this Sense to Henrie Sandys My Alter Ego IF it may stand with Truth that the Emperour Vespasian for everie day through the yeare made some good Law for the Common-wealth excepting two daies in the moneth of Februarie in which hee was ledde away by the sensualitie of pleasures from the Publicke good the remembrance of which neglect caused the industrious Prince to abridge the Moneth of two dayes Or that Tostatus for which Storie fames him did from the day of his Birth to the day of his Death penne a sheet of Paper for every day through his life at least meaning That wherein his Youth had beene defective his Age had made it good And that the fruits of his riper yeares had supplied the slips of his Minoritie If either of these Instances will carry truth then questionlesse I am not to bee blamed for that small space of late wherein I have been wholy addicted to Studie and Reading And amongst my busied thoughts have made choice of Apelles Poesie Nulla dies sine lineÃ¢ which cannot bee taxed unlesse it bee by those who will say there was Nulla linea sine die What to write of I made my Books my Counsellours for they were ever so open hearted to mee that they would acquaint mee with others and informe mee of mine owne Faults without Flattery They told me Divinity was too deepe for my Capacitie Geographie too laborious Historie so various and so full fraught with uncertainties that once begun never at an end And so ab Arte ad Artem Ã ScientiÃ¢ ad Scientiam c. At last in this time of scarcitie they advised mee to write De Moribus And herein I conceived the Foure Cardinall Virtues were most necessarie since they are the Heads of Morall Philosophie But because the name of Philosophie seemeth odious to ignorant eares I thinke it not amisse to instruct their Simplicitie in telling them in the words of Saint Augustine If Philosophers have spoken that which is true we ought not onely to beleeve it but retaine it as our owne There is a Divine a Naturall and a Morall Philosophy The Theological Philosophy is that Knowledge or Rudiment of Knowledge coÌ„cerning God which may bee obtained by the Contemplation of his Creatures which Knowledge may be truely termed Divine in respect of the Object As for the Naturall I will leave it for the most part to the Naturalists And for the Morall If it please you to observe it in its Sapientiall part Read quod sequitur I doubt not to give some satisfaction herein since all Professions are from Philosophy served and supplied That I have intermingled my Discourse I want not Authority for it Plato mixed Philosophy with Theology Aristotle with Logicke Proclus with the Mathematickes Reade Saint Augustine Bernard Gregory I dare say almost all the Fathers have linked Morality with Divinity Nay goe to the sacred Text and you shall find golden Philosophy inserted in holy Writ I have heard it delivered in the Pulpit by a reverend Penman That Solomon reduced his three Divine Tracts to the order of Philosophy As if in his Proverbs he had tutored his Sonne with Morality In his Ecclesiastes by a Didacticall Discourse he had read a Naturall Philosophy Lecture And in his Diviner Canticles had framed a speculative supernaturall Dialogue Nor was his Reason to bee disallowed of since it did proceed from that learned Expositor Hugo de Sancto Victore Now first if it should bee asked wherefore I write since I have begun to build my House before my stones are gathered like an ill Cooke serving up my Dishes before they bee seasoned I answer that the Activest part of Man is his Mind I thought it not fit that it should be eaten away with the Rust of Idlenesse Idlenesse being the Grave of Living Man a thing wherein life dieth the use of Bookes being to encrease Knowledge and to bring forth the Dead speaking with the Living The Dew of Heaven looseth it selfe in the Earth unlesse it bee collected into some Receptacle So learning and Knowledge soone perish and vanish into Oblivion if they be not preserved in Bookes Secondly why I quote my Authors it being thought by some Pedanticall I answer I would not bee beholding to so many Creditors without giving them some note under my hand And if mistaken Criticks will but looke backe and search Antiquity they may find that in those flourishing yeares in the nonage of Nero the Common-wealth was never better governed then it was by Seneca a Pedant So was it in the minority of Gordianus by Mesellinus Nay goe to the Bishops of Rome you may find Pius Quintus and Sixtus Quintus were both Pedanticall Friers and never better government then in their times I have endeavoured to hit the Truth therby to muzzle the Mouth of Contradiction For as I would not please any in their faults so I would not bee faulty to please any Lastly why I direct this Virtue to you It is not because I think you want it but by reason of your familiarity with it I supposed you to bee a fitter Iudge of it True it is the vanity of most Writers hath beene to throwe their wit in Inke as Mad men doe stones in the Aire not caring whom they hit Being free of the Wit-brokers uttering none but stollen Wares without Acknowledgment making their Braines Quivers of Iests travelling in their studies till they are delivered of the Aire What I have done I thinke I may avouch since I was so thrifty as not to purchase papers lest I should be forced to pay more for the Silence then for the Worke. In that I write not Great words nor High-borne Language it is because I have seldome found a Verbalist a Materialist great Words being commonly attended on by little Iudgements To please all men in one thing is impossible For the same cause that made Democritus laugh made Heraclitus weepe The skilfullest Fisherman that ever was could never please all Fish with one baite Nor the solidest Writer all men with one Booke The generall Fancy of the World being like Plutarchs Moone who desired her Taylor to make her a Peticote but before the Taylor had brought it home the Moone was in another Quarter Now are there not some detracting Momusses who like the Booke-worme live only to destroy Learning lending long eares against them they love not And perhaps supposing me to bee like a Statue in the High-way directing others but not following one step my selfe Or like Noahs Carpenter building an Arke to save others yet cannot helpe my selfe taxing mee as Diogenes did Musitions saying They could skilfully tune and order the strings of their Instruments but the affections of their Minde were disordered and quite out

by the Providence of God and yet that some things fall out casually and fatally both and those were the Aristotelians Platonists and many Schoolemen at this day And now give me leave to branch forth a division before I give you the Defini-nition There is a Divine and an Humane Providence Pet. Mar. Divine Providence is defined by Peter Martyr to be Ratio quÃ¢ deus utitur in rebus dirigendis ad suos fines in quÃ¢ definitione non modo notitia sed voluntas vis id faciendi comprehensa est It is saith hee a reason which God useth in directing things to his owne ends in which definition not onely the knowledge but the will power of his doing is compreheÌ„ded Providentia dei est ipsa divina ratio in summo omnium Principe Deo constituta quÃ¢ is cuncta praeterita futura videt praecognoscit Hoc est Providentia Dei est Scientia Dei certa in ejus mente concepta ab aeterno de ijs quae olim facta unquÃ m futura sunt necessariÃ² contingentÃ¨r The Providence of God is the very divine reason constituted in God the chiefe Prince of all things wherby hee sees and fore-knowes all things past and to come That is The Providence of God is the certaine knowledge of God conceived in his Vnderstanding from eternity concerning those things which were necessarily and contingently done in times past or which any time are to come Peter Martyr hath it thus Est facultas Dei Pet. Mar quÃ¢ res omnes dirigit adducit ad suos fines T is a faculty of God whereby hee directs and reduces all things to his owne ends Trelcatius tells us Trel That Providence is an outward action of God whereby hee keepeth all and severall things that are done to that end which he hath determined according to the liberty of his will and that to the end he might in all and severall things bee glorified The efficient cause of this Providence or government is the same which is of creation sith one and the selfe same beginning is of both from and by which all things doe proceed and are conserved to wit God the Father Sonne and Holy Ghost The Father or the love and goodnesse of the Father is the first beginning cause the Sonne in that hee is the Wisedome and Word is the working cause the Holy Ghost in that he is the virtue and power of the Father and Sonne is the finishing cause Sicut Adam a nullo homine Evah ex solo homine Seth ex utroque ita Deus pater a nullo filius ex solo patre Spiritus Sanctus ex utroque Even as Adam was from none Eve from man alone and Seth from them both so God the Father is from none the Sonne from the Father alone and the Holy Ghost from them both Now the workes of God summarily are two That of the Creation that of the Redemption both these workes as in the totall they may appertaine to the Vnity of the Godhead so in their parts they may be referred to the three Persons That of the Creation in the Masse of the matter hee may bee in all his undertakings Magnanimus actu That British tongues may triumphantly say Charolus ille Magnus as in my Soveraignes cause I have plaid the Priest So let the British World bee my Clearkes and say Amen That I may also pray for them Otherwise I shall but curse that soule that will not say so But herein I am loth to divulge the utmost of my thoughts yet I feare that tongue will burne in unquenchable fire that dare presume to scandalize his Soveraigns name or detract from his worth And this dare I justifie For he cannot be a true servant to God that beares not a true heart to his King But mee thinkes I heare Blesensis say Ble. Pro regibus orare est nova traditio To pray for Kings is a new tradition I wonder hee or any dare broach such new Heresie since wee are commanded by S. Peter and S. Paul to pray for them which are in Authority especially for our Supreame Soveraigne Pro Rege quasi praecellenti When Abishai would have slaine Saul the mortall enemy of David David sayd to Abishai Destroy him not for who can stretch foorth his hand against the Lords Annointed and be guiltlesse It was King Iohns very case in the viewing the Castle of Rochester as is to bee seene in our History And thus much for the Reciprocall Duties betwixt Kings and their Subjects The mutuall Duties betweene Parents and their Children CAP. X. THE Children saith S. Paul are not for the Parents but the Parents for the children Begin we therefore with their Office and Duty since theirs is the Precedency When the Childe is borne let not the Mother though good in disposition nurse any unlesse she nurse all I am not against the generall Opinion as if it were not meete for a Mother to nurse her owne Childe Yet this I conceive that if she should nurse one and refuse another she should with much partiality incline to one rather then another For Womens affections are many times transported beyond Judgement And let the Fathers intentions bee never so upright yet the Mothers survivorship may finde out new inventions to performe her Naturall Affections Choose if you be droven to a choice for your Nurse a Woman Witty Handsome and if you can having the two former qualities Honest For that Childe that receiveth nutriment from his Foster Mother will goe neere to Sympathize with her in condition And now the Horne-booke appeares If thou hast Daughters Musicke Dancing Needle-working may serve turne to keepe them from Idlenesse They are hardly got and quickly lost To make them schollers were frivolous it being by some observed That Learning in a Woman is like a Sunne-diall in a Grave And we have a Caveat given us from our late Solomon in his Proverbs King Iames It hath like operation to make Women learned as to make Foxes tame which only teacheth them to steale more cunningly The possibility is not equall for where it doth one good it doth twenty harme True it is divers Women have beene very well learned I have read that Zenobia Queene of the Palmerians being skilfull in the Greeke Latine Aegyptian tongues taught them to her two sons and wrote an Epitome of the Easterne parts Cornelia taught her two sonnes the Gracchi the Latine tongue And Aretia taught her son Aristippus philosophy but he proved a Sycophantical Philosopher Indeed knowledge in a Woman commonly purchaseth more Inconvenience then profit Exempli gratia A Romane and a Grecian Embassadour meeting in the Senate of the Rhodians the Grecian spake these words True it is Romane you are bold in Armes but unskilfull in Sciences for the Women of Greece are more skilfull in Learning then the Men of Rome in Weapons These words caused Warre in Sicily At last the Rhodians perswaded

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