Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	action_n	attend_v	great_a	150	3	2.1251	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12819	Meditations, and resolutions, moral, divine, politicall century I : written for the instruction and bettering of youth, but, especially, of the better and more noble / by Antony Stafford ... ; there is also annexed an oration of Iustus Lipsius, against calumnie, translated out of Latine, into English.	Stafford, Anthony.; Lipsius, Justus, 1547-1606.	1612 (1612)	STC 23127; ESTC S1001	32,969	235

Vertue is placed euen in the middest of Vice Liberalitie is placed betwixt Auarice and Prodigality Valour betwixt Cowardise Rashnesse Mercie betwixt Cruelty and a fond Lenity Take courage Vertue thou shalt once shake-off thy priuation and put-on a habit without reiterated actions 87 Hee that meets with a contentious foole doth wisely in granting all hee obiects for it is more policie to gaine a friend without trouble than a foe with it 88 The same holdes with GOD that does with great Lords he loues to be well followed and attended But neither desert nor great friends can preferre a man to him onely those whom hee likes hee chooses I had rather follow him than go before Emperours 89 A yong man is like a wilde horse who if hee want a curbe will runne himselfe to death Those parents therefore are wise who ioyne correction with direction and keepe those in who else would lash-out 90 It is a thing difficult to finde out the humors of men because many dissemble their dispositions This businesse requires a crafty and experienced wit for deceit is neuer so soon discouer'd as by the deceitfull 91 Passion is the onely enemy to Wisedome He that conquers this enemy makes Wisedome his friend 92 A lingring hatred is badde Gods children are angry yet sinne not My wrath shall go down with the sunne but my loue shall endure longer than the sunne it selfe 93 Affectation makes a wise man a foole but if it meete with a foole it makes him an intolerable Asse In these later lame times we see many affect defects and to bee proud of that which indeede they should bee asham'd of Since Nature hath made me somwhat better than a foole let mee beware that affectation make mee not worse than a foole 94 It is a question worth the inquiring into whether or no all ostentation bee to be auoided The Philosophers cried-out Sume superbiam quaesitaÌ„ meritis Assume a pride proportionable to thy merits And indeede both Morality and Policy perswade it for generally wee see those vnderualued of all men who vnderualue themselues Yet the word of God is to be obserued before the obseruations of men 95 CoÌ„mines obserues this in Lewis the XI that hee would euen toile to gain any man that might either profit or hurt him This is an excellent policie and little or nothing or rather in nothing repugnant to diuinity 96 Religion is often made a cloak to villany But at one time or other Villany will cast-off her cloak and he that is wise will perceiue and detest it I wonder that men do not tremble as being before God when they dissemble before men 97 Nothing should so neerely touch nor so much moue a Prince as a base report of his predecessour though hee were his vtter enemy For though he himselfe lead the life of a blessed Angell yet from some mouthes wherein Calumny cloysters her selfe as much imputation shall bee laied vpon him as can be cast vpon the Diuell which his Successour in imitation of him will winke-at How many ministers of hell now-adayes not only reuile Gods on Earth with words but with written wordes also Historiographers may lightly touch the faults of Princes but if they raile at their persons they cease to bee Historians and become maleuolent Oratours Princes therfore should not imagine that their present fame wil be permanent but should take this prescribed or som other course by which they may as well stoppe the mouthes of the reuealers of their vices and reuilers of their persons as let-loose the tongues that trumpetout their vertues 98 As on the one side it sauours much of indiscretion to remember a man of any thing by which hee hath either done himselfe disgrace or receiu'd it froÌ„ others so on the other side it is a point of Wisdome to put one in minde of any action of his brauely performed of any speech of his vtter'd with the astonishment of the audience or of any Office in the Common-wealth which hee hath vndergone with honour and with augmentation of his reputation Hee that delights to displease men will at length reape no great pleasure 99 Humility may bee without honour but honour cannot be without humility if it bee it is but bastard There is no surer way than this to finde-out bastards father'd vpon the Nobility 100 It is foolish to bragge of riches or any external thing in the company of others For the better sort will thinke it done in enuy and emulation of them and the worse will take it done in contempt of them He that brags of things without hath but little within 101 If the Miser did but looke into what he does hee would neuer bee so miserable He is euer solicitous and hath scarce one happy houre in the course of his whole life He hoords and layes-vp not knowing who shall enioy it and oftentimes they enioy it who lay it out as fast not caring what become of it So that it plainly appeares the whole life of an Vsurer is nothing but misery and vexation O that a Cormorant did knovve how many beautiful bodies starue how many substantiall soules faint for want of his cash hee would not onely willingly part with all his pelfe but sel his owne body to solace their soules But indeed he is not so much to be blamed because whereas charity begins at home in others crueltie beginnes at home in him he almost starues himself that others whoÌ„ hee suffers to starue may not take exception Euery-one is not guilty of this Vice The Prodigall hath such vse for his mony at home that he can put none to vse abroad Some get by the vse of their mony he loseth by the vse of his To Vertue O Great glorious Goddesse of the good thou suter and thou vvooer of the vvicked thou without whoÌ„ the mightiest Monarchs are but poore miserable and with whoÌ„ the basest Begger is great and mighty thou Mistres of so many mild Martyrs thou Gouernesse of all sweet dispositions thou beginner coÌ„tinuer perfecter of all honorable actions Vertue to thee I consecrate this little languishing Work together with all the humble indeauors of my soule Gracious Mistresse as thou hast hitherto hardned mee against all the buffets of hard-fisted Fortune and armed mee against the kicking of Asses and the hissing of Geese so giue me still encouragements to maintaine thy cause against thy black-visag'd enemy Vice And seeing thou art a Mistres of many seruants I must not only remember my self but beseech thee also to remember all those that suffer for thy sake Giue an end to their miserie least misery cause their end and so thou be destitute of seruants for the next Age take the word of thy deuoted will not afford thee many Make much therefore make much of those vvho by thee are made more than earthly let them adorne earth yet a while and let vs a little longer triumph in them heer before they themselues triumph in

in my beginning thinke of my end that in my end I may reioyce in my better and neuer-ending beginning 5 Iob made a couenant with his eyes least at any time they should looke vpon a Mayde but since I cannot make a couenant with mine eyes least at any time they look vppon a Maide I will trie if I can make a couenant with my heart least at any time it desire a Maide 6 GOD made Heauen for the good Hell for the badde but he made earth for both This shewes vs that while wee liue heere wee must of necessity conuerse with both I will therefore lay mine eares open to all but my heart to few 7 Our Master hath left vs two Sacraments One of which tell 's vs that wee are Christians the other biddes vs liue like Christians This later is that Tree of Life the passage whereto is guarded by no Cherubin nor by any brandished Sword but whosoeuer will may come thither and eating worthily may liue for euer VVhen therefore I eate of this Tree I will remember out of whose bloud it sprang The memory whereof will suggest vnto mee that if I eate not this fruit worthily I am vnworthy to be a branch of the Tree that is if I eate not his body worthily I am then vnworthy to be a member of that body whereof he is the head 8 The first murtherer of all mankinde was also the first Lyer two horrible vices and alike bloudy For a man had better bee murthered then belyed haue his person slaine then his fame I will therefore flie from a Lyer as from an Aspe the poyson of whose tongue is mortall 9 Besides our internall originall and actuall sinnes wee haue externall accidentall crimes layed vpon vs by our families but in my conceit very vniustly for wee haue enough to answere for the first man and are no way liable to the debts of his successors VVhy should man lay more vpon man than GOD himselfe doth As with him the vertues of my House cannot saue me no more can the vices of it damne mee The Law of God shall be with me aboue the Law of Armes or the Law of Nations 10 Those that serue God only vpon Sundayes are like seruants extraordinarie who come to waite vpon their great Lords onely vpon great dayes But I will make euery day my Sabbath and will follow my Lord in ordinary making Charitie my Cognizance 11 VVhile the Papists and wee contend which of vs erre most in matters of faith wee striue who shall erre most in matters of life so that wee studie at once who shall beleeue best and who shall liue worst not who shall bee most vertuous but who most enuious My chiefest care therefore shall bee to liue well so shall I euer bee sure to fare better than hee who beleeues well and liues ill 12 Two sortes of men I loathe and detest a Foole and a Carper Yet of the two I would make choyce to holde discourse with the Carper for I had rather be misunderstood in all then not to bee vnderstood at all I will therefore onely beware of the one but I will scorne the other 13 Laughing is onely proper to man amongst all liuing creatures whereas indeede he ought euer to be weeping in that he euer sinnes the beasts euer laughing to see man so much abuse his so much reason O! if a man knew before hee came into the world what hee should endure in the world hee would feare his first day more than his last I will therfore weepe at mine owne misery and neuer laugh but at mine owne folly and since my Master was Vir dolorum a man of griefes it shall not be said that I am Vir voluptatum a man of mirth 14 Valour hath many servants going vnder her name but few of them are her true fauorites Some snatch courage from her and wanting wisedome to rule it are disclaimed by her Others are Giants in their wordes and Dwarfes in their deedes She hates him who speakes more than he dares doe and makes him her Champion who dares do more than he dare speake I I hee is the man with her who wounds his enemy with his sword not with his word Yet Christianity vnhorses euen Valour her selfe and deposing her makes new lawes and proclaimes him the brauest combatant who can conquer himselfe that is who can ascend so high aboue Nature as to descend belowe himselfe and to offer seruice where hee owes reuenge I will inuoke GOD to endue mee with this supernaturall gift and withall to deliuer mee from a valiant drunkard and a valiant foole 15 VVhen my memory lookes back as far as she can see me thinks it is but yesterday yet I know by course of Nature my life cannot bee trebbl'd Now I haue indured so much misery in my one Yesterday that I am affraide to thinke of the two To-morrowes 16 It is a woonder to see the childish whining we now-adayes vse at the funeralls of our friends If we could houl them back againe our lamentations were to some purpose but as they are they are vaine and in vain If therfore my friend be good I will be glad that he is rid of the world if hee bee bad I will not bee sorry that the world is rid of him but that so wofull a world is like to receiue him If I haue a friend whose soule ioyn'd with mine makes but one minde and that at his death I see my teares must burst out or my heart within I may then perhaps yeeld to the infirmity of the flesh yet not so much that he hath left the world as that he hath left mee in it 17 He is the most miserable of men who fashions his body and minde according to the opinion of the vulgar and he the happiest who conforms his life to the lawes of a true iudgement This maÌ„ knows that we must heare with many but decree with few ioyning forces with two or three braue retired spirits hee bandies with a legion of the Vulgar Hee lookes downe with pitie on the poore Plebeians like Xerxes bewailes their hard hap in that none of their names shal liue after a few yeares Knowing that the eternall substance of his soule was breath'd into him by the Eternall he cares for nothing which is not able to hold-out with Eternity I will therefore despise things momentary and since I haue ful assurance that I shall liue in the other world my deedes shal do their best to make me liue in this 18 Now-a-dayes the clothes are spoken to and not the men and few haue regard to the riches of the breast but of the backe He who in his fashions differs and degenerates most from his ancestours is held the most generous GentlemaÌ„ The world is grown so sensuall that the parts of the body are preferr'd before those of the mind so that to say He is a man of good parts is as much to say as He is a

I wil make a holy vow of an idle complement vowing my selfe the servant of his seruants 57 As there are few good Physicians for the body â—o there are not many for the soule As those of the bodie let many die for want of skill so those of the soule let manie perish because they knowe not how to apply themselues vnto them I haue seene an Empirick prescribe a cold remedy for a colde disease like those who seek to cure the desperation of Gods mercie with the declaration of his iustice As therfore the Physician of the bodie is not esteemed except hee can giue a reason for what hee does no more is the Physician of the soule to be valued vnlesse hee can giue a reason of that hee saies GOD hath left to his Ministers weapons to wound and balmes to heale Keyes to open keyes to shut but some of them wanting theological prudencie manage these things amisse As therefore knowing the constitution of mine owne body I will giue the Physician direction in som things so knowing well the ill estate of mine own soule I will in some things supply the defect and ignorance of my ghostly Physician 58 It is a common speech that Euery man is either a foole or a Physician that is he knowes what does him good and takes it and look what does him hurt hee refuses it It fares not so in matters of the soule For in those most are fooles and few are Physicians like childreÌ„ coueting that which harmes them and flying that which helps them I care not if I be a foole in my bodily diet so I be a Physician for the health of my soule 59 It is a thing worthy the consideratioÌ„ that thogh the soule be her selfe imprisoned in the body yet shee cannot endure that her prison should be imprisoned Of this there is a two-folde reason first because shee loues not to be double walled in and secondly this brings to her mind her owne imprisonment vvith the thraldome and subiection shee liues in to the Sense Yet withall t is a thing remarkable in her that shee is neuer so glad as when shee hath giuen her body the slip left it imprisoned in the Graue though at Natures first motion she was loth to part from it as hauing dwelt so long in it Lord let my bodie goe to his earthly prison that my soule may enioy that heauenly liberty So shall she bee free of Heauen and free from Earth 60 Examples taken from Great men hurt more than if they were taken from Poore The reason is because adversitie makes a man know him selfe whereas prosperity makes him knowe himselfe too well Now it is more safe to follow him that knowes him selfe than him that does not For as a true knowledge of God and of his truth is the beginning of diuine wisedome so a true knowledge of a mans selfe is the beginning of humane I will therfore sooner imitate those whoÌ„ misery hath tamed than those whom ioyes haue made wilde 61 It is a great follie to write and print things foolish Things foolish I call things lewd void of sense T is strange that man should not bee content that onely the present generation should call him foole but that posterity also shold prick picke him out for one For my part I will not impart that knowledge to any man which may make him forget himselfe and when hee comes to remember himselfe may make him knowe that I forgot my selfe 62 All flatterers are odious and dangerous and aboue all others the Creeper The first and most pernitious that euer was was a Creeper beguiled the Woman vvho thoght that such a crawler could not haue such craft as afterward shee found he had Such Flatterers are poyson to Princes and oftentimes a bane to the best disposed Flattery is now-a-dayes admitted into the Courts of Princes nay into the bosome of Princes not coÌ„sidering that though her ward below yet shee aymes high and hits those soonest vvho lie highest Those Courts are as happy that want her as those are cursed vnhappy that haue her 63 As the stomack if it be fedde a long time with one meate at length loathes the same so the soule despises ordinary accustomed discourse I will therefore feede my soule with varietie but not with confusion 64 Euery man thinks that which is opposed to the extreamest of his griefes to be mans chiefe felicity The poor man iudges riches the sicke man health the prisoner liberty to bee the highest happinesse I my selfe when I haue been discontented as I haue beene often haue thought content to be the best blisse and I often fall into the relapse and imbrace that opinion Hence-forward I will place my felicity in those things which may bring me to that neuer fading felicity and if my soule haue content heere I will thinke that shee is contented with this world and so hath lost the only marke of her immortality 65 God lookes for most honour from those to whom hee hath giuen greatest honor As Princes haue the highest place vpon Earth so should they do the greatest homage to Heauen 66 Nothing in this life is so vnsauory as Old-age The sadnes of mans last dayes is sufficient to pay him for the folly of the first The neerer Age comes to her growth the neerer Beauty is to her bane For in this pensiue time euery thing withers and groweth old but Euill and that retaines his full vigour Lord let my soule then flourish when my body fades and let the concord of my minde fight against the discord of my body 67 Nothing is so terrible to the greatest part of mortality as Death This little leane dwarfe will beard a Monarch in the midst of his Army making him shake that whilome shook Towers and made the Earth it selfe tremble with the weight of his Hoaste Great Alexander was a little childe in this and though he had often met Death face to face yet at last he turned his back to him and would haue hid himselfe from him as hoping to be inuisible to his inuisible Enemy What an absurdity is it in a man to seek to choak Nature or to grudge her the voyding of her excrements As when I was borne another died so I will consider that when I die another is borne If Nature bee wearie of mee I will bee weary of my selfe I were a foole if I should not For as no man can play vpon a broken instrument no more can any soule recreate her selfe with a bad instrumentaliz'd body If therefore Life flie from me I will not flie from Death 68 When men are calumniated they growe angry and if they be reprehended for any predominant vice in them they seeke to excuse and extenuate it I will not do so but will hearken to Epictetus who wils mee not to deny the sinnes mine enemy taxes mee with but to reproue his ignorance in that being vnacquainted with the infinitie of my crimes he layes

Selected quad for the lemma: lord_n

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