Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	friend_n	jupiter_n	mars_n	1,811	5	13.0301	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14293	The golden-groue moralized in three bookes: a worke very necessary for all such, as would know how to gouerne themselues, their houses, or their countrey. Made by W. Vaughan, Master of Artes, and student in the ciuill law,	Vaughan, William, 1577-1641.	1600 (1600)	STC 24610; ESTC S111527	151,476	422

of heauenly bodies wee shall finde that Mercurie Luna Sol and Iupiter are friendes to Saturne and that Mars and Venus are his enemies All the Planets sauing Mars and Saturne are friendes to Iupiter Finally among friendes al things are common for A friend is a second selfe Howe a man should know his friend Chap. 58. MAny there bee that meeting by chance either in trauelling or at ordinaries do beleeue that froÌ„ that instaÌ„t a sure league of friendshippe is established betweene them which in good truth can neuer bee so by reason that in the time of triall there is no more effect of such friends then betweene the Crowe and the Kite of whom as the Fable goeth when it happened to the one to bee bare of plumes and would needes borrow some the other answered that hee had no more then was sufficient for him Of this ranke was King Richard the second of this Realme who in the yeere of our Lorde 1398. created Henrie Bolling brooke Earle of Darby Duke of Hereford and foure other Earles at that time made hee Dukes and parted landes among them thereby thinking to haue gotten firme friendes But boughtfriendes are seldome sure as being like vnto Arabian â—auens who so long as they are full doe make a pleasant noyse but being emptie they yeelde a fearefull crie So in like maner it chanced to this King Richard as being shortly after deposed by the Duke of Hereford afterwarde King Henrie the fourth whom as I say de before he had friendly aduaunced to that honour Wherefore a man that would bee circumspect and know his friend must principally knowe these positions First lette him consider whether his friend bee ambitious because that Ambition is fearefull and for the least crosse of fortune wil forsake true friendship Secondly whether his friend bee couetous for that Couetousnesse selleth friendshippe faith and honestie Thirdly let him prooue his friend aforehand in matters of importance for if he then go forwarde with a readie affection hee may bee assured of him against the next time but if hee once stagger or seeme colde that way hee knoweth what he hath to doe Of Flatterie Chap. 59. FLatterie is hardly discerned from friendshippe by reason that in euery motion of the minde it is glozingly intermingled with it but in their deedes they are meere aduersaries for flatterie dissenteth from it in al vertuous actions This a wife man will soone espie and that especially by these tokens First a flatterer is accustomed to prayse a man before his face and yeeldeth his consent with him in all matters as well bad as good Secondly a flatterer is wont to commend the deformitie of his friend when hee is present and to admire his stammering voyce Thirdly A Flatterer when a man hath neede of him turneth his backe Fourthly a flatterer will take vpon him at first to contradict a man by little little hee will yeeld as vanquished and will shake handes with him these bee the properties of a Flatterer of whome let euerie honest man beware for as the Poet sayth Wicked poyson lurketh vnder the sweetest honey And it is better to fall among a companie of crowes then to come among Flatterers because they will not pecke a man till hee bee dead whereas Flatterers will not spare to deuoure a man being aliue Obiection A flatterer will smoothe and consent with you in all things therefore hee is not vitious Answere A flatterer is either An Ape by imitation for hee will soothe a man so long till hee hath gotten somewhat by him A shadow by deceite for he quickly passeth A Basiliske by stinging for with his very sight hee woundeth a man Of Ingratitude with a remedie against it Chap. 60. BEcause ingratitude is the greatest token of all vices and because the earth bringeth foorth nothing worse then an ingratefull man I will anatomize both the vice and the louer thereof First in respect of our vnthankfulnesse towardes GOD and next in consideration of so many ingratefull wretches that liue in these accursed dayes Our first Parents hauing receiued vnspeakeable benefites at the handes of GOD as beeing created by him after his owne likenesse and then constituted as Monarchs ouer all other liuing creatures shewed themselues ingratefull for the same by eating of the forbidden Apple Whose examples wee imitating doe persist or rather surpasse them in ingratitude as in forgetting GODS exceeding loue when he spared not his onely begotten sonne but gaue him euen to shamefull death for our saluation Moreouer wee are vnthankfull vnto him for his singular care and fauour which hee exhibited in opening our stone-blinde eyes and in lifting vs out of the darke pitte of errours wherein our forefathers by the illusions of the fiende and of his member the Pope were enthralled and in a maner sunke Wee are vnthankfull towardes men when wee deface with forgetfulnesse the good turnes which wee haue receiued of our friendes This abominable kinde of vsage is at this instant too much practised by our owne countrymen and Neighbours for it so comes to passe that the greater the benefites are the greater most oftentimes is the ingratitude and I knowe not who among the rest bee more vnthankfull then children towardes their Parents and Schollers towardes their teachers who in steede of thankes doe recompence them with disobedience lyes curses slaunders and what not O detestable sinne not the fowles of the ayre who altogether are ignorant of reason haue euer exercised the same Wee reade that A yong man falling by chaunce among theeues and crying out was saued by a Dragon who by him being nourished straightway knewe his voyce and came to helpe him It is sayde of the Storke that so often as shee hath yong ones shee casteth one out of her nest into the chimney for a guerdon and rewarde vnto him that suffered her to lodge there Oh I would that all they which delight in the contrarie had beene subiect to the Persian King for doubtlesse then they would repent them of their ingratitude when they should see their neckes in the halter The Persians knewe that the man which of benefits receiued proued vnthankfull was not worthie to liue Lette men therefore beware whom they accept into their fauour and houses for it may be their ghestes will become as gratefull vnto them as the Adder whome the husband man finding almost dead in the snowe brought home and cherished Which Adder being thus entertained within a while after in lieu of his fostering infected all the whole house with his poyson Now touching a preseruatiue against this vice of ingratitude mine opinion is that men haue a good respect howe they bestow their benefites Seeing it is impossible for a wise man to bee vnmindfull of a good turne and if they conferre their giftes vpon fooles they are worse then mad because they shall perceiue in the end that a fooles acquaintance will stand them in no steade Of hatred

that men conuert that into deceite which God gaue them for good reason whereby it falleth out that one deceit bringeth in another and consequently cosenages are heaped vpon cosenages Herehence it commeth to passe that so many in these dayes are conicatched For how can it otherwise bee as long as they listen vnto flatterers despise wise men when they tel them of their follies Wherefore beware of smoothing dissemblers O ye that are gently disposed and suffer your selues to bee lift out of the gulfe of ignorance and to bee powdred with truth which earst like sots yee haue abandoned None euer haue beene deceiued but in that whereof they are ignorant or else in that which is obscure And if they bee deceiued it is prodigious if they bee deceiued of good men Finally they that perceiue not deceits shal oftentimes be deceiued of themselues Whether a man bee bound to performe that which he hath sworne to his enemie either willingly or by constraint Chap. 22. SO excellent a thing is the name of faith that the vse therof hath not only purchased credite among friends but also renowne amongst enemies which foundation being laide I constantly auerre if a man hath sworne vnto his enemie that he is periured if he performe not his othe Now vnder the name of Enemie I comprehend sixe sorts of people First there be forraine enemies such as the Spaniards bee vnto vs at this instant who by an vniuersall consent doe wage warre against vs and these are properly to bee termed enemies Secondly Rebelles of which number wee account the Earle of Tyrone and the wild Irish who haue traitorously reuolted from her Maiesties iurisdiction are to be called enemies Thirdly wee name Pirats rouers theeues Fourthly wee name aduersaries amongst whoÌ„ ciuill discords hapneth enemies Fiftly banished persons outlawes and condemned men haue the title of enemies In which ranke I place Robin Hood little Iohn and their outlawde traine who spoylde the kings subiects Lastly Fugitiues and runnagate seruants making warre with their masters deserue the name of enemies In the beadroll of these enemies flatterers conicatchers slanderers and Promooters disturbers of the publike rest may be added Nowe to the question whether wee ought to keepe touch with all these sorts of enemies It seemeth vnfaignedly that we should as shall more manifestly appeare by these reasons First * othes by the testimonies of the scriptures are to be obserued Secondly * euill is not to bee committed that goodnes may ensue Periurie is euill therfore not to be committed that goodnesse may ensue no not although a man should lose his life for it Thirdly of two euils the least is to bee chosen but periurie is a greater euil then losse of goods and landes yea and which is more it is greater then losse of life therefore it is better to lose life and liuing then to burthen our consciences with the abominable sinne of periurie Fourthly there cannot be honestie nor quietnesse amongst vs if wee break our othes Sixtly it is no poynt of liuely magnanimitie to engage our faith vnlesse wee were willing to performe it for who shal dwel in Gods tabernacle who shall rest vpon his holy hil euen he that setteth not by himselfe It is rather the propertie of follie for that a foole wil sweare any thing for his owne safegard whereas a man of discretion will consider wel and weigh his speech as it were by the ounce before hee pawne it Seuenthly whatsoeuer a man sweareth and may performe with the fauor of God without sinne that same albeit compelled is to bee obserued for the name of God is of greater estimation then al teÌ„porall commodities such is the promise which a man sweareth vnto theeues because nowe and then for our amendement GOD permitteth temptations therefore a man hauing sworne vnto theeues or pirates by compulsion may not prophane his othe Likewise Machiauell is worthie of many stripes who counselled his Prince to put on the foxes skinne when his other shiftes did faile and to follow that yong mans example who said I swore an othe by tongue but I beare a mind vnsworne Obiection An Obligation whereby a man is bound may bee made voyde by the authoritie of a Magistrate Also it is a rule in lawe A compelled othe is no oth therefore a man compelled to sweare may choose whether hee will keepe his othe or no. Answere There bee two sorts of obligations The first wherby a man is bounde by writing vnto another man and this kinde of obligation may bee made frustrate by the Iudges The second whereby a maÌ„ is bounde either vnto his friendes or enemies and this onely belongeth to GOD who by them is called to record Moreouer although this obligation by othe may bee made voyde by the publike law yet notwithstanding it remaineth stedfast in the priuate law of a mans conscience Of Heretiques and Schismatiques Chap. 23. THey are to be accounted heretiques which contumatiously defend erronious opinions in the church of Christ and will not by any exhortations bee conuerted to the truth Such were the Arrians that helde three degrees in the Trinitie Such were the Menandrians Manichaeans Carpocratians Cerinthians Valentinians Somosatenians Nouatians Ebionites Noetians Macedonians Douatists Tertullianists Pelagians Nestorians and others â— which by Iustinian the Emperour were afterwards condemned their goods confiscated and themselues either banished or put to death Innumerable examples coÌ„cerning heretiques are extant but I will coÌ„tent my selfe at this time with the rehearsall onely of two of theÌ„ the memory wherof is as yet rife amongst many of vs. In the yeere of our Lorde 1561. and the third yeere of the raigne of Queen Elizabeth there was in London one William Ieffery that impudently affirmed Iohn Moore a companion of his to bee Iesus Christ and would not reuoke his foolish beleefe vntill hee was whipped from Southwarke to Bedlem where the saide Moore meeting with him was whipped likewise vntill they both confessed that Christ was in heauen themselues but sinfull and wicked heretiques In like maner about ten yeeres ago I my selfe being then a scholer at Westminster Henry ArthingtoÌ„ Edmond Coppinger two gentlemen bewitched by one William Hackets dissimulations concluded him to bee the Messias and thereupon ranne into Cheapside proclaiming the said Hacket to bee Christ. For which hereticall or rather Diuelish deuice they were apprehended and imprisoned in the end Hacket was hanged on a gallowes placed vp in Cheapside Arthington was kept in prison vpoÌ„ hope of repentance Coppinger died for sorrow the next day in Bridewell Thus we see that truth although for a time it be darkened by a cloude yet at last it preuailes and gettes the victory the Heretiques themselues are by Gods speciall iudgements confounded and their couragious opinions in a moment abated Neither will it be long ere that the Romish Bishop the sonne of Belial shall see his

borne anew of wild wolues made tame sheep so contrariwise Anger corrupteth vs of sheep reduceth vs to be wolues Secondly Anger permitteth not a man to follow good wholesome counsels nor to consider of that which he hath to do Thirdly Anger is accoÌ„panied with ambition causeth a man to slay himselfe as for exaÌ„ple Aiax seing that the Grecians had preferred Vlisses before him and had bestowed vpon him the armour of Achilles as a recompence of his wisedome fell mad and in his madnesse killed himselfe Fourthly Anger maketh a man to reueale secrets like to a drunkard Fiftly Anger diffigureth a man for it causeth him to stammer and hack in his speech to waxe red to looke pale yea it causeth his bloud to boyle as if there were a torche put vnder his eies sparkle he biteth his lips he beateth the boord with his fist he stampeth against the ground and flingeth and ouerturneth all things that are next about him Sixtly Anger thirsteth greatly after reuenge Seuenthly Anger disturbeth all things and is the cause of all euill Eightly Anger destroieth all the vertues Lastly Anger is the beginning of madnesse Remedies against Anger Chap. 55. EVen as they that feare to be besieged do beforehand prepare victuals to auoid famine and also bulwarks and warlike engines to repell the enemy and defend themselues so in like maner they that see themselues naturally disposed to anger ought to premeditate and find out beforehand certaine medicines for the same with which being made mild they may resist anger or at least so temper themselues that they may not be afflicted In consideration whereof I will sette downe tenne kindes of salues The first is that the angrie man let not the sunne go downe vpon his wrath nor delay it for feare lest delayed anger breede hatred The second remedie the angrie man must haue a lowly and humble spirit and addict his mind to pietie and to the reading of the scriptures The third he must not be too credulous curious nor superfluous in any thing The fourth he must perswade himselfe how that euerie man is by nature dull weake and fraile and therefore hard for his seruants to please him The fift salue against anger is that the angrie maÌ„ reade the treatises of Philosophers concerning patience and gather some flowers thereof into a breuiarie The sixt he must wheÌ„ some haue offended him repeate ouer some tract or other before hee bee throughly angrie The seuenth let the angrie man bethink with himselfe touching the ilfauoured countenance of such whom hee saw angrie and when he himselfe is angrie hee must take a looking-glasse in his hand and therein beholde the fashion of his face and whether it bee altered or no. The eight the angrie patient must eschew such meates as ingender choller and eate the contrarie and if yet he amende not hee must repaire to the Phisicion and either purge that cholericke humour or else vse Phlebotomie The ninth lette him muse vpon the passion of our Sauiour Christ. The tenth and last salue is that hee waigh with himselfe the vncertaintie of this life and consider of the ioyes of heauen and of the torments of hell Remedies against aduersitie and losse of worldly goods Chap. 56. WHen I consider with my selfe the instabilitie of this fickle worlde and beholde the aduersitie which sundrie honest men sustaine I am prickt in conscience and enforced to impart those fewe medicines which I knowe vnto the view of the worlde Gold and siluer haue I none yet such as I haue that giue I vnto you My first remedie is that the afflicted person haue recourse to God heartily beseech his Maiestie to forgiue him all his sinnes The second the distressed patient must beleeue that all aduersities whatsoeuer tend to some scope or other namely for our misdemeanours towardes GOD or for our triall and for this cause it is expedient that hee reioyce and bee glad that God hath such a respect vnto him in chastizing him in this worlde The third remedie is that hee perswade himselfe to bee free and his owne man whereas others liue in subiection to their diuelish pelfe and are toyled with legions of troubles This the patient Philosopher confirmeth Whosoeuer quoth hee careth and feareth the losse of worldly things or wisheth for temporall goods is not his owne man nor at libertie The fourth salue for aduersitie is that the patient man read ouer the scripture diligently and there beholde as in a cleere glasse the aduersitie and pouertie of Christ his disciples The fift remedie in such a case is to Confer with some familiar friend for that easeth the minde and by talking thus in counsell with a faithfull friend the spirits recouer their former vertue and strength The sixt that he either reade himselfe or heare some other reading the Treatises of morall Philosophie namely Seneca the Philosopher Plutarch Boetius and Petrarch The seuenth that he resolue himselfe to be coÌ„stant stout and patieÌ„t for it is a fond thing to seeke the auoyding of that which cannot by any meanes bee auoyded The eight medicine is that hee premeditate with himself after what maner he might beare his aduersitie that is whether it be better to dwell in his owne country or in a forraigne land and whether hee should applie himselfe to this or that occupation The ninth reason is to remeÌ„ber that mans minde is more vehemently stirred vp to religion in aduersitie rather theÌ„ in prosperitie The tenth and last is to busie himselfe with labours to exercise his body dayly that thereby he may the sooner forget his woonted griefs There be some that giue three naturall purgations or remedies for sorrow to witte weeping sighing fasting But these in my iudgement are very hurtful for they impaire the force of the body deface the handie-worke of God The tenth part Of friendship Chap. 57. FRiendship ought to be had in regard among mortall men chiefely for seuen reasons First because there is a certain desire of friends to know the miseries of their friends Secondly friendshippe ought to be respected for the friendly similitude which is between God good men Thirdly because there is nothing more agreeable to nature and more conuenient as well to prosperitie as to aduersitie then it Fourthly for that one friend will helpe another in doubtfull matters Fiftly A friend will defend a friend in his absence Sixtly friendshippe is prayse-worthie among men because it is regarded among birdes and also among things which are without life as for example there is friendshippe betweene the Peacocke and the Doue betweene the Chough and the Heron Vines loue the Elme tree the mirtle likewise is a friende to the Oliue and if the Almond growe alone it prooueth altogither vnfruitfull Lette vs prie into mineralles and we shall see friendshippe betwixt the loadstone and the iron and betweene the Emerald and golde If wee consider

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