Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	accuse_v	accuser_n	act_n	25	3	5.1802	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17297	Conflicts and comforts of conscience a treatise, shewing how the conscience, in cases of deepest distresse and distraction, may recollect it selfe, and recouer solid and sound comfort / collected from priuate proofe, for publike profit, by H.B. ...	Burton, Henry, 1578-1648.	1628 (1628)	STC 4140.4; ESTC S259	75,671	324

vel in perfectione sublimi vel in confessione humili conferendus ErgÃ³ne Iob adulter ergÃ³ne scortator quÃ²d peccata sua palam confessus fuerit sese aspernatus in puluere ac cinere paenitentiam egerit Absit Sat illi tamen erat causae quamobrem sic faceret Licet autem seipsuÌ„ Patientiae ac Paenitentae specimen ediderit deserere tamen aut prodere suam Innocentiam noluit Nec mihi quis tam iniquam instituat legem vt dum me ipsum paenitentiae typum do innocentiae meae desertor eam ad praedandum exponerem Benedictus sit Deus meus cuius mihi Gratia nunquam defuit sed ita semper custodiuit vt neque alicuius pudicitiam vnquam violauerim nec cuiusquam impudicitia me Soli huic Gratiae acceptum refero quÃ²d semper se interponens vel voluntatem mihi detraxerit peccandi vel opportunitateÌ„ Hic certÃ¨ habeo quod ipsi Diabolo egregio isti Delatori fratrum nostrorum Accusatori os obstruam de tot eius periculosissimis tentationibus triumphum agam Nec tamen interea obstat quÃ² minÃ¹s hoc modÃ³ in me exemplum statuam qui nec omni tempore prout debui ac me decuit ab omni specie mali mihi caui nec affectus meos oculos vultuÌ„ gestuÌ„ ita cohibui vt quÃ m remotissimus ab omni culpae essem Qua in re sentio quÃ m sit miserrima Ministri Euangelij sors cuius vel leuissimis Stipulis grauissimae aliorum Trabes praeponderantur Adeo vt quae medicina eius Reduuiam eadem aliorum Paronychiam valeat quae eius Pustulam aeliorum Fistulam sanare Hinc operaepretium me facturum putaui si in hac opella omnium ob oculos ponerem afflictae conscientiae tum pericula tum remedia idque quÃ² plus momenti haberet in Typo Ministri Euangelij In quo vti spero nemo se aut Ordinem sacrum laedi a me queretur post quaÌ„ libellum hunc perlegerit Quem ego vobis praecipuÃ¨ consecratum volui fratres charissimi vt quos habeo luctuosae huius Sementis Iudices eosdem vos Testes dum viuo melioris adhuc Frugis Messis vberioris habeam Legite iudicate quod grauitas vestra non sinit vos approbare optimÃ¨ nouit charitas condonare Ego siquo modo tandem ob Christi mei merita ex minimo in Regno Gratiae ad infimum in Regno Gloriae gradum aspirauero splendidiora ibi vobis Diademata post veritatem fortiter assertaÌ„ post strenuÃ¨ oppugnatas expugnatas nimium audaces ac petulantes haereses post certamen bonum Fidei faelicissimÃ¨ decertatum non inuidero qui hic didicerim sancta vestra intacta charismata eÃ² admiratione maiori prosequi quÃ² assequi imitatione nequeam Valete in Domino Humillimus vester seruus conseruus Henrieus Burton To the Christian Reader CHristian Reader I here present thee with A Treatise of Conflicts and Comforts of Conscience Which how sutable for thee I know not But I am sure for me The bitter Conflicts of the Mother in the birth may iustly name it Ben-oni Sonne of Sorrow But the Father Ben-iamin Sonne of the right hand Or Barnabas Sonne of Consolation They that sow in teares shall reape in ioy Such a tenderling could not be boâ—â—e in a colder Season it must incounter many bitter stormes But beeing strengthened by Paul's Comforter it runneth aground not waighing the losse of the Ship to saue the Soules though driuen on the Barbarians shore hoping also that howsoeuer as the Barbarians seeing the Viper leaping on Paul's hand deemed him some Malefactour but cast off againe into the fire without hurt changed their minds So haply it may befall the Authour of this Treatise Who of set purpose proposing himselfe the maine subiect of these Conflicts and Comforts May hâ—ply occasion some Readers in their hast to passe vpon him a far harder sentence then he deserueth What 's the matter say thâ—y Adulterers Fornicatours are onely fit for publicke penance But let such know that it becommeth a Minister of the Gospell to be humbled for the lest offence much more for greater Blessed be God by whose Grace I haue beâ—ne kept for euer committing any such act throughout my whole life Let the great Accuser of our Brethren stand vp and accuse me in that kind if hee can Yet the vile corruptions of nature and the foule aberrations of life yea euen meere heedlesse follies and needlesse frailties may they not bee cause enough to plunge a man in the deepe to cause him to abhorre himselfe and to repent in dust and ashes and that especially when they fall vpon a Sacred person Euen holy Iob did so How much more such a one as being equall to Iob in sacrednesse of person yet is farre inferiour to him in the perfection of vertues But they obiect If it bee no more who is free If euerie one should write a Booke of his humaine follyes the world would not containe them This sauours of too much nice and needless scrupulosity Or as done of splâ—ne to aggrauate others sinnes which might passe for currant at least for veniall were it not for such strait laced Consciences which grieued for small sinnes make the greater out of measure sinfull As the enuious man to haue both his neighbours eyes put out is willing to loose one of his owne How many yea sometimes Church-men too may play the good fellowes bee ouerseene and ouer-shooes and yet make no such scruple of it Or if men espy the least hole in the Ministers coat they will easily gâ—t in their whole body hiding all their deformities vnder his holely Coat as silly Papists their sins vnder a Fryers cowle And may not Papists also specially their Priests take it in snuffe whâ—n they shal see common frailties so deepely lamented as it must needs damme to the deâ—pe Pit of Hell their ordinarie Adulteries and Fornications which they account but venials specially in a Priest May they not hereupon grow vpon the simple people as whose libertie is too much captiued vnder the yoake of such a Ministry as cannot brooke in themselues the least aberrations how much lesse such as they censure and esteeme farre greater in the multitude Or else may they not disgrace such Ministers vnto their people by making Mountaines of their Molehils while Ministers bewaile their Molehils as Mountaines To this multiplicit obiection I answer First It were to be wished that all offenders would giue publicke euidence of their Repentance if not by Orall confession yet by an actuall reformation Secondly I see no reason why any common Christian should inuy that a Ministers heedlesse smallest slips should in the skales of his owne iudgement preponder others head die falls Thirdly What Marriners will bee so desperately madd as to run vpon the Rocke because the Pilot sometime in the securitie of a calme fell a sleepe at the Sterne Oâ— what Seruant

enough To reioyce at the happy estate of Gods Church and Children though it be a symptom and signe of true grace and a qualitie proper to none but to Gods elect Saints Yet what comfort can it bee for a man to reioyce at others well-fare and in the meane time to bee pressed downe with the waight of his owne vnworthinesse Or how can he be comforted to see others in honor that is himselfe compassed about with disgrace Could the sight of Lazarus in Abraham's bosome any whit comfort poore Diues now in Hell torments or not rather add fuell to those flames Much lesse shall hee euer thinke to extenuate his owne sinne and consequently mitigate his sorrow by discouering or vncharitably thinking that there may be farre greater obliquities in others then hee can easily find to bee in himselfe As though anothers Plague would asswage my Feuer Or anothers Gangreue my Reduuiae or sore finger Yea on the contrarie the least sinne becomes the more damnable when it seekes a patronage or shaddow from some others Master-sinne This is to looke vpon others sinnes with a Perspectiue glasse turning that end outward which dilateth and multiplyeth the obiect but the other towards a mans selfe which contracteth and abateth it Nor is it safe for a man so to compare or parallel himselfe with others as looking onely on their infirmities and slips but not on their more masculine vertues and graces And on the other side reflecting vpon his owne moralities perhaps not mixed with the like imperfections at least in apparence yet comming as farre short of the others perfections and nobler parts thereupon either to comfort himselfe or to contemn them in comparison of himselfe As I remember a sweet obseruation of Saint Augustine to this purpose Aug. coÌ„tra Manich. l. 22. c. 68. Multi nunquam Christum vel semel abnogauerunt nec eius pro nostra salute passionem improbauerunt nec Gentes Iudaizare coegerunt tamen Petro qui haec fecit impares comparebunt Ita multi fideles nullius appetentes vxorem nullum maritum appetitae vsque ad mortem persequentes Dauidicum tamen meritum qui ista fecit non attingunt Tantum interest quod cuique in seipso quantunque displiceat vt penitus extirpetur quid pro eo fructiferum opulentum ingenti feracitate consurgat quia agricolae plus placent agri qui spinis etiam magnis eradicatis centenum proferunt quam qui nullas vnquam spinas habuerunt vix ad tricenum perueniunt Many neuer no not once denied Christ nor discommended his Passion for our Saluation nor compelled the Gentiles to Iudaize and yet they will be found far inferiour to Peter who did these things So also many Belieuers hauing neither desâ—red any mans wife nor persecuted the husband of any desired vnto the death yet they attaine not to Dauid's excellencie who did these things Of so great consequence is it what displeaseth euerie man in himselfe and how much that it may vtterly bee rooted out and what in stead thereof springeth vp as a fruitfull and rich crop because euen those Fields doe more delight the Husbandman which hauing great Thornes scrubbed vp doe bring forth an hundred fold then those which neuer had any such Thornes and yet scarcely amount to thirtie-fold So he But to find solid comfort the Patient must imitate the Spouse who being beaten by the Watchmen for not keeping her owne Vine yet goes on with all care and diligence to seeke out him whom her Soule loued whom till shee found she could find no sound comfort Christ is that great and good Sheepherd that gaue his life for his Sheep He is that mercifull High Priest who takes compassion of our infirmities If any man sinne we wee saith the beloued Disciple we haue an Aduocate with the Father Iesus Christ the righteous and he is the Propitiation for our sinnes This is that sweet Iesus who reiected not his penitent Apostle though he had denied him thrice This is that Iudge before whom the woman â—eprehended in Adulterie being accused shee found mercie when her accusers readier to stone her then so much as once to smite vpon their own brest yet slunke away selfe-condemned not abiding the issue of their accusation while shee neither seeking to hide her sinne nor to hasten from the sentence wholly committing her cause to the clemency of the Iudge was dismissed with this comfortable speech Neither do I condemne thee go sin no more To this merciful Iudge let the distressed Conscience appeale when all the world accuseth condemneth And now O Lord Iesus Christ thou onely compassionate Physitian of the wounded Spirit thou onely refresher of the wearie and laden thou onely mercifull High Priest who wast therefore acquainted with infirmities yet without sinne that thou might'st take compassion euen of our sinfull infirmities Vouchsafe to reflect one looke of grace vpon thy wretched Scruant which as the Sunne-beame may so warme the cold comfortlesse Soule as sending vp vapourie sighes towards Heauen they may distill in such a kindly sad showre of godly sorrow as to cause the parched ground of my heart to fructifie more abundantly as after the latter raine to a blessed Haruest O Lord Christ my sinnefull Soule dare the more boldly appeale and approch to thy Iudgement Seat beecause thy selfe was iudged for me and art become not onely my Iudge but my Aduocate At thy Barre I feare not to hold vp the hand of my faith and to open the mouth of humble sorrow to confesse guiltie Seeing I cannot doe this but presently as by the Law of Relation thou auouchest thy selfe my Sauiour my Suretie my Sacrifice my Satisfaction in whose pure Blood all my pollutions are washed on whose Crosse the hand-writing of all that debt of mine more then ten thousand Talents is fast nayled and cancelled Oh that it where my lot to haue none other Iudge but thy selfe to be sentenced at none other Barre but thy Tribunall Why Because thou arâ— not Iust Yea a most vpright Iudge But oh that I might fall into thy hands onely and not into the hands of men For with thee there is mercie that thou mayest be feared Thou so forgiuest sinne Aug. de peccatoruÌ„ meritis et remiss l. 2. cap. 19 as withall thou forgettest it cancelling and crossing thy Booke But man once offended writes it in his marble heart for perpetuall remembrance Onely thou playest the good and wise Physitian keeping * Idcirco Sanctos et fideles suos in aliquibus vitiis tardius sanat vt in his eos minÃ¹s quÃ m implendae ex omni parte iustitiae sufficit delectet bonum vt quantum tertinet ad integerrimam regulam veritatis eius non iustificetur in conspectu eius omnis vâ—uens Nec in eo ipso vulâ— nes damâ—abiles sed humiles commendans nobis eandem gratiam suam ne facilitatem in omnibus assecuti nostrum putemus esse quod eâ—us est long

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