Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	call_v	govern_v	king_n	2,454	5	3.7709	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07767	Meditations vpon Psal. 101. Written first in French, by Philip Mornai lord of Plessis, and by him dedicated to Henrie the fourth, the French king. And now translated into English, for the benefit of the christian reader, by T.W.; Meditations upon Psal. 101.	Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.; T. W. (Thomas Wilcox), 1549?-1608.	1599 (1599)	STC 18146; ESTC S106486	63,180	176

humble and meeke that so he may be against the one sort in all manner of iustice and wrath and with and for the other in all fauour and mercie both of this life and of that which is to come And let this much suffice for the priuate life of the king we treat of By priuate life I meane that which hee practiseth himselfe and causeth to bee practised by others that are about him in his court at home abroad and elsewhere But it is not sufficient for a king that as in regard of himself he be iust mercifull neither yet that his house bee open to good and vertuous people and shut against the wicked These are good things I confesse And I would to God we might see these beginnings of goodnesse that so in them we might haue an assured testimonie of continuance and increase But yet they are not all neither must princes stay there but proceed further indeed for though a Princes example bee of verie great force and power and that is it that we say commonly All men frame themselues to the kings example yet that is not all wee must looke for more and he must carefully accomplish more or cause it to bee accomplished Hoe hath another person vpon him and other duties to performe besides these common and generall duties of the calling of a Christian In which notwithstanding also he must goâ— before others because hee is aduaunced aboue others For looke to whomsoeuer God hath committed much of them will he require much also And therefore though I confesse indeed as I haue done alreadie that his good example bee much yea the verie same in his house kingdome that the first mouer as the Philosophers vse to speake is in Nature which seemeth by his motion and turning to draw vnto it selfe and to carrie with it all the inferior bodies yet euen in them wee know that euery one of them hath by himselfe his owne course and mouing and the same sometimes diuers sometimes contrarie wherevpon also wee see in the heauens so many configurations so many diuerse aspects and the same sundrie times deadly also And so must it bee in all kingdomes politike bodies Wherfore it is necessarie that the Prince or King should bee followed yea that hee should bee serued of all seeing that hee raigneth ouer and for all Howbeit it will not therupon follow that he should not in his owne person exercise mercie and iudgement or commaund it and see it executed by those that are vnder him That goodnesse which is inclosed in his person must abound in his house and must redound and be spread abroad through his whole kingdome FroÌ„ that fountaine of mercie and iustice which is in himselfe the streames in a good order running trom it must spread themselues to the vtmost parts by the means of such officers as he shall chuse and set in his estate and make distributors of his vertue therein as well answering his goodnesse as in their authoritie partaking of his power And therefore for our good and instruction Dauid addeth Verse 6. Mine cies shall bee vnto the good and faithful people of the land that they may dwel or sit with me He that walketh in an vpright way shall serue me WEe may behold in these few wordes the sure establishment of a worldlie State and Kingdome and also the constituting of a Princes good counsell That other men may bee iust and mercifull it is sufficient that they themselues haue these graces lodged and dwelling within them But it is not so with a king or prince for though he be iust and merciful in himselfe yet he is not iust or mercifull indeed if he be so alone or to himself only The reason is be cause the king is not of himselfe nor for himselfe but consisteth of others as well as of himselfe and communicateth vnto others as well as to himselfe and indeed is set vp more for others than for himselfe Wherefore hee must of necessitie be assisted with councellors and officers the weakenesse of his bodie the wants of his mind the greatnesse and hardnes of his charge and all calleth therefore that so in all good things generally and in these two particularly Mercie I mean and Iustice and in all the parts and peeces of his kingdome he may bee like to himself A king perhaps may sometimes imagine that if he were alone he should raigne safely he should rule surely But nesse retchlesnesse and weakenesse when vnder pretext of administration of iustice they create for Magistrates peeuish and peruerse men and vnder colour of gouerning well they set vp ignorant persons and for pillars of their authoritie they establish such as can do nothing that good is and besides are slaues to sinne Certainely it is a hard if not an impossible thing that the good nesse of a Prince though it be neuer so great should redresse and bring backe to good order such bad choice Nay rather it is to bee feared that with great violence and a full swinge they will carrie him and his state away to euill and destruction considering what great power and force euill hath in and against all things yea the good things of God For the prince for resisting of euil to draw on to pood hath no need to bee aided with such people as hee must hale with himselfe and lift vp by force for that were nothing else saue for his pleasure sake to pull vpon himselfe manifold burthens and dangers but rather hee must haue men that will lend their shoulders and bend their neckes as himselfe yea and more also if need be who will second his good purposes comfort his sore paines that are staied and strengthened against corruption iniquitie and violence yet forsooth the other will thinke they haue wrought hard and sore specially if good things fall out well and come to good effect So readie and naturall an inclination is there in men and matters to euill Wherefore the Princes eies and care should bee vpon the best sort of people to set them in Offices and bestow charges vpon them Hee will not giue those places at hap hazard as we say or according either to his vnbridled or blind desire neither will hee bestow them vpon those whom he fauoureth most or vpon the greatest persons for that were nothing else but to make parties and partialities in his kingdome and to create officers for themselues not for his owne good and the benefit of his people And much lesse will hee doe it for importunitie and suites sake But rather hee will take this course Those that shall affect such places he wil alwaies suspect them their persons and practises For certaine it is that he that very earnestly aimeth at an office or liuing hath laid his plot alreadie and without doubt he desireth it for the profit not for the charge And least of all will a good Prince sell such places vnder any colour whatsoeuer it be For he knoweth

like and vtterly abhorred whatsoeuer might anie manner of way offend or displease them But you Sir haue much more strong reason to striue to please God and to seeke to serue him for these were but fantasies of their own framing whereas God liueth in himselfe and giueth vnto you and al others Acts. 17.28 Life breath and being Greeue not therefore at anie hand or in anie sort I beseech you this great ascendant who is your almightie and your most mercifull gouernour He requireth of men Psal 37.27 that they follow vertue and that they flie vice this so gracious is he vnto theÌ„ doth he for their own saluation and good Of Kings he demaundeth that they plant pietie that they render righteousnesse What more fauourable taxe or imposition could hee lay vpon them This is a gentle tribute indeed and a sweet seruitude if I may so call it Nay it is the onely meane to rule blessedly and well and therefore should be the more carefully striuen to And of you certainely Sir so much the more carefully to be performed because hee hath done more for you than for sundry Kings besides yea so much the more by how much hee hath declared to you the gracious eie of a louing father and not the wrathfull face of an angrie Maister as hee did to sundrie your predecessors But it is now good time to leaue you and to heare Dauid himselfe speake Dauid I say pronouncing his vow vnto God euen then when he first entred into his kingdome Verse 1. I will sing saith hee Mercie and Iustices O eternall God I will sing them to thee DAuid a warlike Prince verily if euer there were any wanted not matter here to sing after the manner of prophane and heathen princes his triumphs and victories for he had vanquished strangers abroad and rebels at home he had done very famous acts of a worthy captaine and valiant souldier yea therein hee had proceeded so farre that the princes and nobles of his kingdome were inforced to present a solemne supplication vnto him that hee would no more hazard or indanger his person 2. Sa. 21.17 Least they might see the light of Israel put out A man would thinke then that hee should haue made a vow and haue set out his valour and magnified his armour and weapons and haue exalted them but being spiritually minded at this time he was farre from the thoughts of these wordly things And though for the first instruction of a Prince he might as a man would imagine haue taught him to haue ben hardie and courageous yet he was contented to omit all that and to come to deale with matters of greater consequence For though I will not denie but confesse rather that it is a vertue very profitable for all great Princes and for Dauid himselfe more necessarie than for others who had spent the whole course of his life as well in warres against them that lay nigh vnto him as in compounding inward troubles at home yet hee will as it were in silence for the time passe by all these things and sing of and exalt before them all this benignitie as he saith and iustice Mercie Iudgement Now to sing them what is it but to publish them and to cause them to sound and shine forth yea to sound them forth euery where to spread them abroad and to distribute them into all the quarters and corners of his kingdome And good reason it should bee so because they are indeed the two daughters of holy and heauenly wisedome by which kings raign yea they are two special qualities by which God manifesteth himselfe vnto men and by which hee will haue his lawfull lieutenants knowne amongst men and bee marked For take them away once and how can publike persons be said to be like the Lord Or what difference then between them and priuate Sauing that they shal be worse by how much in place and power they are aduanced aboue others Yea two such they are as in the vertue and strength whereof God blesseth among the nations euerie estate and condition as well of peace as of warre For what is peace I say and what is warre specially thorow mens corruption without iustice Peace is nothing els but carnall securitie and warre nothing els but contention and theeuerie Yea Iustice it selfe thorow strong and strange passion that ouerruleth vs all passeth many times into his contrarie that is to say iniustice and vnrighteousnesse vnlesse we labor to make a good temperature and intermingle much mercie therewithall And this is the cause also why these two vertues are as I may say essentiall to all princes and magistrates whereas the rest tending to no other purpose but as it were to serue these two may bee called and are in a manner accidentall Which that wee may bee the better persuaded of let vs marke that howsoeuer kings and states liuing without war and by consequent without acts of prowesse and valiant deeds may by meanes thereof bee accounted and be indeed much more happie than their neighbours that continually combate and fight one with another Yet herein is not the felicitie either of the publike or of the priuate condition but that it standeth rather in this that Iustice beareth sway and Mercie also is administred For what are kings and states without iustice and without mercie without punishment and without recompence Rom. 13.4 For terror to the wicked and for honor to the good What are they I say but either so many scar crows or so many Tyrants And it hath neuer been seene that states haue ben wel guided and realmes rightly ruled at the least without some apparance and apprehension of these qualities in them The reason whereof is this States consist in their subiects for as Salomon saith The glory of a king is the multitude of his people and subiects in societie fellowship one of theÌ„ with another Iustice is the onely band of all societie amongst men which if it decay once and bee not rightly executed what can meÌ„ look for but all confusion disorder oppression and all other violence and outrage besides And hereof we may adde yet a further reason Because kings subsist by the loue of their people and Mercie sweeteneth and maketh easie vnto them that hard burden of their subiection And therfore Mercie also is not without cause well called by one The preseruer of scepters Yea I say it seasoneth this great power otherwise intollerable to men for who would willingly be in subiection and otherwise also vnsupportable to it selfe because it is the easiest thing of a thousand to turne lawfull authoritie into cruell oppression and tyrannie Those that teach professe and practise Physike begin after this manner First they propound the knowledge of mans bodie afterwards followeth prescription of diet either to vphold it in good state or to bring it to it if it be decaied yron and fire that is to say cutting off and searing come in the last

Iustice whilest it moderateth the affectioÌ„s that enlarge mercie too much because they are they that blind it and cause it sundrie times to fall vpon the wicked it I say euen that mercie I mean which was borne and bred for the good onely as on the other side it causeth that rigour to light vpon good men which was created made for the wicked alone Dauid therefore here singeth and setteth out vnto vs both the one and the other He maketh them for our sakes to accord well vpon his harpe and bringeth both the one and the other to his proper and peculiar tune them I say which in truth tend both to one end that is the glorie of God and the good of men and bring forth the like effect to wit faithfull obedience to Gods will Prou. 21.3 For sayth Salomon Mercie and Iudgement are more acceptable to God them sacrifices So that we may thence gather that they make kings as also al other meÌ„ acceptable before God And in another place hee saith Prou. 21.17 Hee that pursueth Iustice and Mercie shall find life and glorie What meaneth he by this Surely nothing els but this that a good feeling and faithfull practise of these two holy vertues will defend princes and get them glorie in this world and in the other bring theÌ„ euen to eternal life But to find out these vertues and to follow after them euen the best both men and Magistrats haue need of a good guide He onely that giueth this grace to kings that they bee kings must giue them also grace to raign aright or to rule well Wee say no man is borne an artificer much more safely may wee say that no man is borne a goodking For as it is one thing to bee borne a man and another thing to bee a good man so is it also to be born a king and to bee a goodking To God therefore hee must come And this Dauid did well see when praying for himselfe and his sonne Salomon hee saith Psal 72.1.2 O God giue thy iudgements to the king and thy righteâ—usnesse to the kings sonne to the end that he may iustly gouerne thy people and iudge the afflicted with equitie And Salomon saith of himselfe 1. King â— 7.8.9 O Lord I know not how to goe out or in Thy seruent is set ouer this great people giue him an vnderstanding heart to iudge rightly that he may discerne betweene good and euill otherwise who is able to gouerne this great people Verie notable and excellent doctrines are deliuered vnto vs out of these few words These vertues of which we haue spoken haue their root and resting place in goodnes and indeed cannot elsewhere be fouÌ„d And goodnesse naturally communicateth and distributeth it selfe as a grace that cannot containe it selfe within it selfe but needs must breake forth for the glorie of him that giueth it and the good of them who are partakers thereof Wherefore these royall and kingly vertues must send out their boughes and branches euen vnto the borders of the kingdome and countrey so as there may not be any though neuer so mean but in some measure more or lesse they should partake thereof One of them spreadeth out it selfe in the sinewes that so it may preserue the people and containe theÌ„ in their dutie The other spreadeth out it selfe in the veines comfortably to water the land and the people thereof with the Princes fauour And this is that same common and generall good which the Prince oweth vnto all his subiects Iustice I meane and with it peace and protection or defence also and that without difference or respect be herein framing conforming himselfe vnto God the soueraigne Lord Who maketh his sunne to shine Mat. 5.45 and his rain to fall indifferently vpon the good and the euill giuing more sometimes to the debased and afflicted than to others that are not humbled not only because they stand in more need but also because Mercie in his own nature draweth nigh vnto him that hath need thereof as Iustice likewise to him that lieth more open to outrage and violence he following herein that which is commanded Open thy mouth for the dumbe Prou. 31.8 in the cause and right of them that are appointed to destruction and herein also fashioning himselfe like vnto God Pro. 23.10 Who boweth down his head to heare him that is humbled keepeth himself continually about them that are by an afflicted spirit and watcheth ouer the harnest of the fatherlesse and preserueth the widdowes bounds But to them that are knowne for good people and found indeed to bee men of godlinesse and integritie there is another mercie there is another iustice due that is to shew vnto them Christian countenance and particular or speciall fauour to cherish them to acknowledge them for such to honour in them that grace or graces which God hath vouchsafed vnto them to honour him withall that so he might apparently distinguish them froÌ„ others that indeed are not such Euerie one should learn to put a difference betwixt the precious and the vile Psal 15. â— and to make much of them that feare the Lord. Therefore the prince much more should doe it because he should be of a more discerning spirit than other men and it is ã€ˆâ—Šã€‰ peece of his dutie to obserue and make this difference And yet wee many times see that none are more blind than they and none lesse regarded or rather more contemned than those that â—nâ—aiâ—eâ—tly feare God It may be we know not what it is to honour them If that be so let vs listen and learne a little To honor good men is nothing else but to sound yea if need be to send them abroad into ã€ˆâ—Šã€‰ world and by that mâ—â—nes to stirâ—e vp at desire in all both to resemble them and indeed to become such But to leaue theÌ„ wrapped vp in confusion and in a masse of miserie that is nothing else but to make vice and vertue all one or rather indeed against vertue to streng theÌ„ vice vice I say which is but of too much account amongst men yea which is but too much in euerie one of vs by reason of the secret intelligences which it hath with our corrupted nature And so by this wee see second step of Gods goodnesse towards men which as it appeareth in this that he maketh them his children his deerelie beloued oues his heires and reserueth for them his treasures and distributeth freely his graces vnto them so doth it more particularly appeare as in respect of kings who though by nature they may be borne to kingdomes or by men be chosen thereto yet neuer can haue grace to be kings indeed but from him I am 1.17 From whom alone descendeth euery good gift perfect grace and who can neuer faile them indeed or euer will except it bee through iniustice neglect of dutie or other some grecuous transgression seeing it hath pleased the soueraigne Lord

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