Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	call_v	law_n	moral_a	2,598	5	9.2562	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06341	The prouerbes of the noble and woorthy souldier Sir Iames Lopez de Mendoza Marques of Santillana with the paraphrase of D. Peter Diaz of Toledo: wherin is contained whatsoeuer is necessarie to the leading of an honest and vertuous life. Translated out of Spanishe by Barnabe Googe.; Proverbios. English	Santillana, Iñigo López de Mendoza, marqués de, 1398-1458.; Googe, Barnabe, 1540-1594.; Pedro, de Toledo, Bishop of Málaga, d. 1499.	1579 (1579)	STC 16809; ESTC S108829	87,267	250

shew mercie to such as offend we are stirred vp both by the lawe of nature the holie Scriptures and the gracious admonition of our Sauiour The lawe of nature doeth moue vs to bee mercifull as Seneca in his firste booke of Mercie writeth and hereof we haue a naturall example in the king of Bees whom nature hath framed without a sting hauing taken away his weapon to the ende hee shoulde be neither fierre nor cruell nor a reuenger of iniuries and that men might take examples of these little poore creatures The Scripture mooueth vs to mercie as it appeareth in the Epistle of Saint Iames where he saith that iudgement shalâ— be geuen without mercie to such as shewe no mercie Our Sauiour exhorteth vs to mercie where hee saieth Blessed are all those that are mercifull for they shal obteine mercie The Prouerbe saith That the punishment of the sword is misliked for if it bee once done it is past all redresse And therefore Salust in the Conspiracie of Catiline sayeth that wee oughâ— to trie euery way that may be before we come to the sworde euen as the Phisitions doe who vseth all the medicines that may be before they cut of the member And if so be that Princes may geue sufficient correction without the death of the offendour they ought to doe it For if it be once done it is to late to say I woulde it were not 32. I do not meane that lothsome crimes and hainous pardon craue Or that the wholsome lawes or good decrees restraint shoulde haue For such a man ought not to liue as murdereth wilfully True iustice alwaies doth commaund that he that killes shal die The Paraphrase IN this Prouerbe are limited and interpreted the Prouerbes that goe before For such as ought to forgeue are either priuate persons or officers in the common wealth As they be priuat persons they are bouÌ„d to release the extremity but not the iniurie for they may require a recompence at the law But if they doe not their reward shal be the greater According to the saying of our Sauiour in his Gospel Forgiue and you shall be forgiuen And touching the examples that are in the prouerbs that goe before if they be officers and in authoritie they cannot pardon an offence that is doone against a common wealth nor trespasse that is done betwixt neighbours But they may vse a moderation and discretion according to the circumstances of the matter as if the partie grieued be a slaue or free born if he be a gentleman or a coÌ„mon person if the offence were in words or vpoÌ„ proposed malice or ignoraÌ„tly not wilfully done if he murdered with poyson or with the swoord In such cases the Iudges and those that be in authoritie are woont to haue great consideration for he that killeth with poyson by treason or secretly his offence is more horrible theÌ„ his that killeth by chaÌ„cemedlie And therefore it is prouided by the lawes of Spaine that if the Prince vppon speciall consideration doeth pardon a man that hath killed suche cases are alwayes excepted for hee that murdereth after anie of the aforesaide manners is not to be suffered nor pardoned and this is the effect of the Prouerbe 33. To pardon such a kinde of man were verie crueltie And quite contrary to the rule of all humanitie Nor name of pitie doeth deserue that suffers vilannie But is the ouerthrowe of lawes and all authoritie The Paraphrase THe meaning of this Prouerbe is declared in the Prouerbe that goeth before For it is a greate crueltie and contrarie to al humanitie to pardon such a one as murdereth by treason or villanously and it woulde be the decay and destruction of all iustice and authoritie For as S. Augustine in his booke Of the citie of God saith Iustice is of such an excellencie as the lewdest people that be cannot liue without it much lesse those that be good vertuous Likewise Saint Augustine as hath been alleaged before sayth Take iustice away and your kingdomes are nothing else but greate companies of theeues and therefore it is ordayned in the statutes of Spaine that if there be in anie Prouince or Countrie great numbers of euill disposed persons and if they happen to take one of them though the partie deserue not to die yet it shall bee lawfull for the Iustice to hang him for a terrour and example to the others And if he otherwise do it deserues not the name of pittie But of euill sufferance and the hinderance and ouerthrowe of lawes and authoritie The fifth Chapter of Temperance 34. As much as it deserueth praise with temperance to feed Which doth our mortall life sustaine and serueth for our need So much abhorred ought to be the greedy glutton great That thinkes there is no other life but for to drinke and eate The Paraphrase IN this Prouerbe and certaine others that followe the Marques sheweth the order that we ought to obserue in eaeating and drinking and these two being the chiefest sustainers of our life a man hath as much a doe as may bee to vse a moderation and temperance in them For as Aristotle in the second boke of his Ethicks saith These two do onely sustaine our mortall life and are alwayes desired as things of moste pleasure and because wee haue so great delight in them as the things wherewith wee haue been accustomed from our birth it is very hard and painefull to be restrained of them But those that exceede and obserue no measure therein are counted of Aristotle in the first of his Ethickes to liue like Dogges and to choose the life of monsters The same Aristotle in his Ethicks telleth vs of a great glutton that was called Philoxenus who put all his felicitie in eating and drinking and the earnest request that hee made to the Gods was that they would make his neck as long as a Cranes necke to the ende his delight might be the greater in the long goyng downe of his meate and his drinke For he tooke that for the chiefest pleasure that was 35 Great honour doth this temperance deserue at all assayes Sith it a vertue alwayes is of great and speciall praise For heate and furie great it doeth by honestie asswage And stayes the frantike flame that in the youthfull yeares doth rage The Paraphrase VVE do read that many haue greatly offended more by excesse in eating drinking then for any other offence For example sake let vs looke vppon our first Father Adam who for a gluttonous desire of eating brought both himselfe and al his posterity to destructioÌ„ Lot the brother to Abraham by too much drinking as it is writteÌ„ in Genesis shamed not to lye with two of his daughters And therfore is Temperance sobrietie worthie of greate honour being a vertue of greatest commeÌ„dation The maides of Rome that were appointed to attend vpon their Gods to the ende they shoulde be sober temperate did neuer eat more theÌ„ three meales in a weeke and

grauitie and authoritie of such auncient men then he did of the vnexpert actiuitie and strength of those couragious and lustie gallants For age is onely it that maketh a man wise and woorthie of reuerence Neither ought anie man to mislike it since it is the thing that euerie man desireth And as Tullie in his De Senectute sayth As the fruite is not in season nor to be eaten till it bee perfectly ripe no more is man to bee accompted in his wisedome and perfection till such time as hee bee olde for then is hee onely come to his ripenesse though as the fruite is hee bee nearest his corruption For then as the Prouerbe sayeth he gouerneth c. The fourtienth Chapter of Death Suppose thou not at any time that death is farre from thee But alwayes thinke that he is nie and streight at hande will bee great madnesse were it for a man to thinke this foolish life Should euermore continue with such miserie and strife The Paraphrase SEneca as hath bene said before sayth in his second Tragedie that no man could euer yet haue the Goddes so fauourable that they might be able to assure themselues to liue till the next day For although we bee most assured that we shall die yet is neither the houre nor the time of our death certaine but rather if we consider the great daungers and casualties that our wretched life is subiect vnto wee ought euerie houre yea euery moment to looke for it according to the warning of our Sauiour who willeth vs to watch and pray for we knowe not the day nor the houre of our visitation And therefore as the Prouerbe sayeth it is a great follie to thinke that Death is not alwayes at hande that he shall not as he came into the world goe out of it For as the Apostle sayeth there is a lawe ouer all flesh that they shal once die Valerius telleth vs in his fifth booke that when there was woorde brought to Anaxagoras that his sonne was dead Hee answered the messenger that it was neither newes nor a strange thing that hee tolde him but that it was such as he alwayes loked for For hee knewe that there was nothing could come from him that should liue for euer and that it was a generall matter that whatsoeuer receiued the spirite of life must agayne restore it and that as no man died but that first he liued so no man liued but at last he died And therefore well saieth here the Prouerbe Greate madnesse were it for a man to thinke this foolish life c. 98. If it so were the blessed ioyes that we doe hope to see Should all in vayne and to no end of vs desired be Ne shoulde the glorie great of that almighty Lorde on hye Our Sauiour Christ be looked for that lasts continually AFter that our first Father had transgressed the commaundement of God our life became straight to bee subiecte to death and fulfilled with all kindes of calamitie and miserie For as the Apostle sayeth Through the offeÌ„ce of our first father Adam wee are all borne the children of wrath And neuer shall we be without trouble griefe and miserie during our mortall life untill suche time that our soule bee free and deliuered from the dungeon of the bodie And this maketh the Apostle to saie I desire to be loosed and to be with Iesus Christ For the Apostle being vexed with many sorowes griefes and miseries desired to be dissolued to the ende he might rest from all his trauayles and Saint Iohn in his reuelation saieth Blessed are all those that die in the Lorde for they shall rest from their laboures So as by a good and happie death wee are sure to be made partakers of the euerlasting glorie of our Lorde and Sauiour Iesus Christ 99 Then tel me wherfore should we feare this death why should it grieue Since that it is so good a lot if that we doe beleeue That after our departure here we goe to perfect rest Attending for the glorious day wherein we shall be blest The Paraphrase DEath as Aristotle in the thirde of his Ethicks sayth is the last of al horrible dreadfull things which being as Tully in his Tusculans sayeth a thing that naturally happeneth we ought not to thinke that it can be euill since nature hath appoynted it And Seneca in his Epistle to Lucilius sayeth that life is geuen vnto vs with condition to looke for death The path is playne and assured that leadeth vnto it and to dye well is to die willingly And therfore death is neuer to bee feared of those that bee good and vertuous But of the wicked the Psalm sayeth The death of the vngodly is hurtfull and euill but the death of the godlie is life because they passe from transitory death to euerlasting life According to the saying of our Sauiour vnto the theefe This day shalte thou bee with mee in Paradise which happened into him because hee beleued according to the Prouerbe here That after his departure here he went to perfect rest attending for the glorious day Wherein he shoulde be blest 100 And heare to make an end I say the onely remedie In all extreames is for to keepe the perfect meane with thee Which if thou takest for thy friend a long and happie life Thou shalt be sure to leade and liue without offence or strife ARistotle in the seconde of his Ethickes sayeth that in all sciences the woorke is brought to perfection by hauing respect vnto the meane neither adding nor taking from it more then is reason meaning that the ouerplus and the defect doe marre the whole matter and that the meane doeth only saue and preserue it which suche as are skilfull maisters doe chiefly consider For seeing that vertue is the most certeine and best of all other artes and that hir woorke and actions differ not from the actions of nature it were greatly against reason that she should not as wel as al other arts serch and finde out the meane and further hee sayth that the vertue morall consisteth as well in passion as in action and that in all thinges that be there is an extremitie of too much and an extremitie of too little and a meane betwixt both As for example in feare in boldenesse in coueting in crueltie in pittie and of all thinges that concerne either pleasure or sorrowe the meane as Aristotle sayth is to be commended and the extreames doe alwaies bring shame and dishonour And like as it happeneth that to the perfection of any thing there are a great number of thinges required as likewise to make an imperfection suffiseth that anie one of those thinges be wanting euen so for a man to atteine vnto the very meane of vertue there are a great number of thinges required but to the not attaining therevnto suffiseth the want of anie suche thing as is needefull And hereof Aristotle putteth a verie familiar example of such as be Archers that to hitte the white is a matter of greate cunning and hardnesse and none is able to say that hee can doe it but hee that is a perfect Archer but to misse it is a very easie matter and euerie man that will can doe it So likewise is it of the vertuous meane for euerie man that list may auoyde it And therefore is the number a greate deale more of the wicked then of those that bee good neither doth it followe as Aristotle saieth that of euerie thing the meane is alwayes best For some things there are that assoone as they bee named they are mingled and wrapped in mischiefe As for example for a man to reioyce in an other mans harme not to be ashamed of anie euill that he hath committed to beare a repining spite at an other mans good happe to commit adultery to murder to steale of these things and such like there is no meane that may bee called vertuous For howsoeuer a man doe them they carrie with them mischiefe and offeÌ„ce but in all other thinges that may bee well done euil done there are both extreames and a meane And of suche meaneth the Prouerbe where it sayth The onely remedie in all extreames is for to keepe the perfect meane with thee which if thou takest for thy friende that is if so be a man in the order of his life ioyne himselfe with vertue which is the meane A long happy life thou shalt be sure to leade and liue without offence and strife In what sorte we ought to seeke out this meane and how we ought to order our selues for the obteining of it Aristotle at large declareth in the seconde of his Ethickes whyther for auoyding of tediousnesse I referre the Reader FINIS The prince that is feared is neuer beloued Hard for a souldier in these daies to finde a Caesar Proude Princes hateful to God. Princes ought to bee gentle in their speeches Humilitie springeth of Nobilitie An euill prince maketh an euill Court. Gesters to be auoyded No proceeding against him that is absent A notable answere of a woman The skill of the souldier the only aduauncement of Rome The Romanes prefer the common profite before their own What made the Romanes to floorishe Learning to what end it ought to be sought The commoditie of learning The vanitie and miserie of this life The great good that commeth by reading the scriptures The diuersitie betwixt the learned and the ignorant The Prince not to be euill spoken of The duetie of a Iustice A good example A good Emperour The great modestie and magnanimitie of king Phillip Gluttonie prouoketh Lecherie The choise of a wife A right Spanish stomacke â§ Imprinted at London by Richarde Watkins 1579.

thy desertes and make thee an example to all vnfaythfull varlets So that Archita chose rather to leaue the greate negligence and euill dealing of his Stewarde vnpunished then hastily and furiously to correct him in his wrath The same Valerius doeth also in the same booke tell vs that this Archita beeing extreeme angrie with one of his seruantes for a villaynous part that hee had played woulde not in anie wise punishe him himselfe but committed the punishment of him to Spensippus a friend of his to the ende that he not mooued with wrath shoulde vse measure and temperance in the corecting of him Seneca writeth also of the verie same Archita in his thirde Booke of Anger that being on a time greatly offended with one of his slaues hee caused him to bee stripped starke naked thinking to haue scourged him and as hee was readie to strike him hee plucked backe his hande and restrained himselfe wherewith a friend of his happening to come in and asking what the matter was I thought quoth hee to haue scourged this fellowe but feeling my selfe to bee in a rage I thought it no meete thing to punishe anie man in mine anger And this is the meaning of the Prouerbe where it sayeth That moderate Correction is good and free from blame And when it is out of measure deserues reproch and shame 28 The man that seekes to make amends â–ª refuse not to relieue Nor let it euer thee delight the wofull wretch to grieue A base and beastly minde it is to follow him that flies And valiant is it to assaile the tyrant that destroyes The Paraphrase IN this Prouerbe the Marques sheweth how men ought to behaue themselues towards such as haue offended and are sorowfull for it For according to the saying of the Prophet God desireth not the death of a sinner but to haue him to turne and be saued And the chiefest lesson that olde Anchises as Virgil in the sixth book of his Eneados writeth did will his sonne to take heede vnto was to seeke in all his exploites to mainteine peace as much as he might to pardon such as were sorrowful for that they had done and to vse the swoorde against proude and disdainfull tyrants And to say true it is not the part of a man to persecute any man that is in miserie to followe him that flieth nor to striue with such as are weake and vnable And therefore Iob sayth vnto God Wilt thou shew thy power against a leafe that trembleth with the winde And persecute a straw that is drie and withered Meaning that it was not a thing beseeming the maiestie of God who was almightie to persecute so miserable a creature as he was And the Prouerbe sayeth That it is a point of manhood to assaile him that mindeth to doe mischiefe And to inuade with the sworde as Anchises sayeth to Enaeas the proude and contemptuous persons not suffring them to vse their tyrannous minde in doing of euil as the Ciuill lawe teacheth touching the duetie and behauiour of a Conquerour or gouernour that they ought to take such order in euerie Prouince that the wealthie the mightie oppresse not the poore the needie and that they hinder not such as go about to defende and chearish them And this is the verie meaning of the Prouerbe where it sayeth That it is the signe of a valiant minde to resist all such as seeke to doe wrong 29. It doth declare a noble minde for to forgiue a wrong And with a perfect pacience to forbeare and suffer long The mercie that with measure meetes is vertue great to praise Restorer of thy state with life and lengthner of thy dayes The Paraphrase AMong the rest of the vertues that Aristotle in the fourth Booke of his Ethickes speaketh of Magnanimitie or greatnesse of minde is one And the speciall grace of this vertue is that such as haue it can not bee touched with anie iniurie or reproche For if iniurie bee offered vnto them a noble minde maketh no accompt of it but rather disdaines him that offereth it as a vile and an vnwoorthie person Tullie writeth in his Booke of the vertues of Caesar that hee was of so greate a courage and so noble a hart that where hee was verie mindefull of all other thinges hee neuer would remember any iniurie doone vnto him And Saint Augustine in one of his Epistles saith that he that hath a greate minde and a noble and gentlemanly heart doeth not onely not beare in memorie an iniurie doone vnto him but also denieth that he receiued anie iniurie And Seneca in one of his Epistles sayth that if a man of a noble and valiant minde be at anie time iniured he ought to behaue himselfe as Plato did who when one had giuen him a blowe in the mouth neither sought for amendes nor laboured to reuenge but denied that anie iniurie was done vnto him The same Seneca in his booke of wrath telleth that the Atheniens hauing sent their Ambassadours to king Phillip the king after their message declared required of them to knowe what thing he might doe that might be most acceptable to the people of Athens Wherwith one churlishe knaue amongst them called Democritus stepped foorth and tolde him that the greatest pleasure that he coulde doe to the citie of Athens was to goe hang him selfe and when all the companie that stood by were greatly offended with this lewde answere and were about to haue torne him in pieces the king woulde by no meanes that they should hurt him but let him alone and sayd vnto the Ambassadours Goe tell your maisters of Athens that much more proude are they that doe vtter such woordes then those that heare them and not reuenge them neyther is there any other cause of this but the modest clemencie and vertue 30. What man is there aliue that may So great offender be But if that he be iudged by rules of loue and charitie His trespasse shall appeare such as May pardon well deserue For mercie is the shield that doeth The guiltie onely serue The Paraphrase SAint Isidorus saith Euill is that iustice that pardoneth not the frailtie of man And a little after Doe not desire to condemne but to correct and amende Beware of rigour in the executing of iustice and thinke of mercie in geuing of sentence And Saint Gregorie in his Pastorall sayeth That iustice without mercie and mercie without iustice are both vnperfect And therefore although a man haue offended and done amisse if he be not frowarde obstinate and without grace being iudged with loue and charitie his offence shall be founde tollerable and the seueritie of iustice beng tempred with pitie shall bring the offendour to repent and amende 31. I alwayes iudge him worthy prayse that pardoneth gratiously For mercie doubtlesse is to man a crowne of honour high On the other side I doe mislike the sworde with blood to stayne The stroke whereof vniustly dealt cannot be called agayne The Paraphrase TO forgeue and

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