Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	acceptable_a	according_a	action_n	24	3	6.1212	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02237	The counsellor Exactly pourtraited in two bookes. VVherein the offices of magistrates, the happie life of subiectes, and the felicitie of common-weales is pleasantly and pithilie discoursed. A golden worke, replenished with the chiefe learning of the most excellent philosophers and lawgiuers, and not onely profitable, but verie necessarie for all those that be admitted to the administration of a well-gouerned common-weale. Written in Latin by Laurentius Grimaldus, and consecrated to the honour of the Polonian empyre. Newlie translated into English.; De optimo senatore. English	Goślicki, Wawrzyniec, 1530-1607.	1598 (1598)	STC 12372; ESTC S106731	134,196	158

and licentiousnes is beastly and proper to men of basest condition That which resteth in action vnlesse it be also accompanied with wisedome and vertue proueth improfitable and is subiect to great vices and imperfections That which is imployed in contemplation not beieng ioyned with some action becommeth vaine and without effect For as men that earnestly behold the brightnes of the sunne with the vehement heat and light thereof are made blinde Euen so the minde of man continually wrought with imagimations speculation of hie mysteries doth become dull heauy and languishing Who so therefore desireth to liue vertuously and happely must participate both of the ciuill and philosophicall liues which are action and contemplation The mixture of which two doth make man to be like vnto GOD blessed and fortunate For hee that vseth his minde to the cogitation of thinges diuine is thereby made moste acceptable to GOD who doth greatelye esteeme of those men that liue according to the spirite and reason because it appeareth thereby that they labour to bee like vnto him who is also a spirite and thinges of one nature doe willinglye conioyne in loue They that vnto speculation doe adde honest action may also bee called diuine and happye There is nothing more apparante then that GOD among manie other graces hath giuen reason vnto men as a gifte most singular to the ende that through vertue thereof hee may beholde the nature of all thinges aswell coelestiall as terrestriall and therewith honour reuerence and loue him Who so therefore beeing mindefull of GOD and natures benefites doth well employe this heauenlie gifte of reason and both in action and contemplation imitate the eternall GOD doth thereby become as his childe and is holden as a God among men Contrariwise such as doe forget nature and humanitie delighting onelye in sensualitie neclecting or vtterlye forsaking reason are accounted to haue of men nothing but the face and name because the true and proper nature of man is in them wanting Heereof proceedeth the diuersitie of men that through the exercise of reason and vertue some are borne free noble wise and fitt to gouerne others slaues rusticall and witlesse destined to seruitude and bondage Euerye societie of men doth also willinglie obeye the wisest aduauncing them to offices and honours with greate respecte and reuerence Plato writeth that God in the creation of mens natures hath taken such order as in the generation of those that are apte to gouerne hee hath mixed golde To them that are destined to assiste the gouernours hee hath put siluer And with the nature of Plowe-men and Artizanes Brasse and Iron is compounded Which similitude Aristotle doth applye to the manners vertues and capacities of men For albeit that euerie man naturally desireth his children might resemble himselfe Yet doth it often happen that of golde commeth siluer and of siluer some mettell of other nature God hath therefore commaunded Princes to vndestande the nature of their thildren to the ende thaâ— they whose disposition is like vnto Iron should be conuerted to gold or that prouing impossible he hath willed the gouerment shoulde be to others allotted It hath beene also oraculously prophycied that those Cities which are gouerned with Brasse and Iron shoulde perish and come to confusion Xenocrates appointeth the first parte of mans life to the exercise of vertue the second to good health the third to honest pleasure and the fourth to the gathering of riches iustly As without vertue mans life is vile so is it without health weake and feeble For the minde shut vp within a sickly bodie doth languish and become disable to performe his owne duetie All men therefore through force of good lawes ought be trained vnto happy life for by such meanes common-weales become good and blessed Let vs nowe consider with which of these three states first remembred the diuine and happy life doth best agree which beeing knowen the face and forme of a perfect common-weale is easily discerned To the election of kinges men are induced by their vertue and beholding their egregious actes For whensoeuer we see a man to excell in those thinges wee accounte him as a God among men and forthwith consent to make him king following the common prouerbe Rexeris sirecte facies Because that gouerment is iust where the gouernour is vertuous commaunding himselfe and ruling his subiectes not as as Maister gouerneth his seruantes but as a father ruleth his children The Athenians as Demosthenes in his oration against Neaera writeth when Theseus had framed their commonweale were wonte to choose some one of the vertuous number and by holding vp their handes elected him Kinge In olde time the election of kinges was among all people holden a thing diuine and holy Romulus after the sight of twelue Rauens as Liuius sayeth or rather because the lightning had pearced his bodie from the lefte to the right side as Dionisius writeth was by diuination chosen king which was the respecte that by lawe it was prouided that no man shoulde take vppon him any magistracie or be made kinge without diuination In so much as that ordinance called Ius Auspiciorum was obeyed and religiouslye obserued The authoritie of kinges hath euer beene accounted a thing diuine for Homer and Isocrates affirme that hee who gouerneth alone doth reprepresent a diuine maiesty The kinges of Persia were honoured as Gods and the people beleeued their authoritie to be the onelie defendour and mainteynour of the commonweale The anciente Latines called their Kinges Indigetes that is to saye deified as Eneas and Romulus were whose bodies after death coulde neuer be founde The election of kinges was in time paste proper to the moste vertuous people vnto whome the gouernment of Tyrantes was odious Yea the ancient lawe of God doth as it were allowe or rather commende the gouernment of one An Optimatie consisteth of vertuous Citizens who deserue commendation in respecte of vertue because they gouerne the commonweale as becommeth good men in no wise digressing from the rule and line of lawe In popular commonweales all thinges be contrarilie handled for libertie beeing the ende thereof the state is ruled according to will and popular furie most commonly without vertue and reason In such Cities men are called good because they are profitable to the commonweale not for that they are indued with honestie which confisteth in action of vertue So as vertue is measured not by honestie but by common profite and libertie For popular iustice called Ius populare is where the honours are giuen not according to vertue of him that receiueth them but the number of those that giue them who thinke those thinges not to bee iust which by iustice ought be but that which to the greatest number doth seeme iust esteeming that also to be honourable which by popular fame is accounted glorious Therefore although in all sortes of commonweales the lawes of vertue are sometimes peruerted yet doth the same most commonly

their pupils first to be silent but now their chiefe instruction is to speake a pace which breedeth so many pratling Orators and witlesse Philosophers For they studie not to fill their breastes with vertues and honest discipline but teach their tongues plentie of wordes So as we see them commended of their teachers for wrangling strength of witt in argument not for modesty wisedome and iustice But all learned men ought know that they should not keepe schooles for such drousie and slouthfull Philosophy but teach ciuill knowledge the commendation whereof consisteth in well doing and thinking truely The ancient Academies of Graecia were the nurseries of all commonweales out of them as from the Troian horse came forth most excellent kings singular Captaines and gouernors Alexander and Scipio two most noble Chieftains were brought vp in schooles I omit many others Thus it appeareth that men ought to be trained in schooles and there to learne honest life the skill of gouerment Also euery state should be carefull to haue schooles as shops filled with all sorts of vertue In such a one therfore as shall become a Counsellor we wish good nature education For that being euill is not only to be bettred by Philosophy but becoÌ„meth much the worse for mans nature is most prone to euil being strengthned instructed with scieÌ„ce Philosophy gaineth therby more force skil to do euill sith the best knowledges possessed by a maÌ„ of peruerse nature are depraued chaÌ„ged into a coÌ„trary dispositioÌ„ wherof euill couÌ„sel procedeth The cogitations of an angrie minde in an euill man doe increase furie which is the cause that a subtill spirit moued to coller is conuerted into madnes It may then be concluded that a good nature euill instructed becommeth worst of all and euill nature well instructed is also oftentimes abused and imployed in wicked actions For euerie good euill vsed becommeth worse then euill it selfe not vnlike to good seedes sowed in euill soyle which do for the most part change their nature Great is the force of education which changeth and rechangeth the tender mind of youth aswell to good as euill Diogenes being asked how man might lead a quiet life answered First he must honour the Gods who are the makers of all felicitie Secondly he must bring vp his children in vertue for being euill instructed they become the greatest enemies to their aged fathers Thirdly he must be thankefull towardes his friends The saying of Apollo is true that the vnthankfull man is most hurtfull and odious to the whole world Moreouer it behoueth for the better institution of children that they be instructed in the propertie of speach eloquence and knowledge of the trueth whereunto he attaineth by the sciences of Grammer Rhetorike and Logike For these knowledges are as it were gates and entries of wisedome From them he may receiue the rules of speaking which are confirmed by vse domesticall exercise and the reading of antient Poets and Orators For being instructed in these he will leaue the cogitation of common and knowen things and call vnto his consideration matters of more importance Because the minde beginning to know it selfe doth then seeke for true foode wherof to feede and be satisfied The true foode and medicine of the mind is Philosophie because it healeth all sortes of sicknes and sorrowes therein making a perfect path vnto happines and by vertue therof our mindes are stirred to more worthy cogitations The reason therof is that the mind abandoneth the bodie and all terrestrial thoughts and studieth vpon things high and coelestial This knowledge of Philosophy is of two sortes the one consisteth in the subtiltie of nature is subiect to the vniuersall contemplation of the whole world the other sheweth the true institution of mans life manners how commonweals should be gouerned and priuate housholdes maintained To the first appertaineth these parts of Philosophy called Physica Metaphysica and Methematica to the other Ethica Politica and Oeconomica The end of both those knowledges is not diuers For as by the contemplation of things diuine the mind disioyned from the body by it selfe is made blessed like vnto God So doth it come to passe in honest actions that reason being garded by vertue doth withhold the minde from the vncleane actions of the corrupt body The minde by these two meanes disseuered from the body becommeth like vnto God and may iustly be accounted happy blessed In this onely those two knowledges doe differ that the one by action the other by contemplation representeth the similitude of God Wherof a double felicity followeth the one priuate the other publique Those that put their felicity in the exercise action of vertue are at all times most profitable for the coÌ„monweale that which is good the more coÌ„mon it be the better more profitable it is accouÌ„ted So that felicity wherby many receiue benefit is reputed better then that which is contained in one only head Yet must we confesse that the contemplatiue felicity hath the precedence more noble place because it sheweth the causes occasioÌ„ of all things to be done God allo without action by his perpetuall conteÌ„plation forseing all things doth by his example moue Philosophers to prefer the conteÌ„plation of things diuine before all humaine action felicity Now forsomuch as the felicity of euery Counsellor all knowledge consisteth in action to the end lie be not ignoraÌ„t what is the best course of good honest life what is required in the administration of matters both priuate publique may know how to gouerne people ordaine lawes correct iudgments it behoueth him to be studied in that part of Philosophy which coÌ„taineth the rules of mens actions the science of gouermeÌ„t Let him therfore be perfectly instructed of that part which intreateth of maÌ„ners wherby he may attaine the skill not only of life but also of well liuing counselling For how should he speake of mans life agreable to vertue that knoweth not what vertue is Or what discourse can such a one make in Counsell touching iustice fortitude teÌ„perancie or wisdome How should he appease seditions or qualefie laws vnles he partly knoweth the precepts of Iustice prudence What counsell can any wise man giue of war peace or contracts if he beignorant what war is iust vniust what honorable or disonorable peace what treaties are godly what vngodly For all the precepts force of honesty vertue ought be to him knoweÌ„ not only by name but in mind exactly coÌ„ceiued The sume of which knowledge in the booke of Ethicks Politicks Oeconomicks is coÌ„tained FroÌ„ theÌ„ as treasure houses he may take the knowledge of vertues the skil of gouerment the maners of men and the order of domesticall life Moreouer that discipline shall furnish him with knowledge whereby to iudge of all things and informe him what is in euery thing honest and what the

Selected quad for the lemma: spirit_n

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