Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	end_n	faith_n	unfeigned_a	1,201	5	10.8215	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22627	Saint Augustines confessions translated: and with some marginall notes illustrated. Wherein, diuers antiquities are explayned; and the marginall notes of a former Popish translation, answered. By William Watts, rector of St. Albanes, Woodstreete; Confessiones. English	Augustine, Saint, Bishop of Hippo.; Watts, William, 1590?-1649.	1631 (1631)	STC 912; ESTC S100303	327,312	1,035

part I say of all this doe you at last affirme to befalse Is it because I sayd that the first matter was without for me in which by reason there was no forme there was no order But then where no order was there could bee no interchange of times and yet this almost nothing in as much as it was not altogether nothing was from him certainely from whom is whatsoeuer is in what manner soeuer it is This also say they doe wee not deny CHAP. 16. Against such as contradict diuine truth and of his owne delight in it 1. VVIth these will I now parley a little in thy presence O my God who grant all these things to bee true which thy Truth whispers vnto my soule For as for those praters that deny all let them barke and bawle vnto themselues as much as they please my endeauour shall bee to perswade them to quiet and to giue way for thy word to enter them But if me they shall refuse and giue the repulse vnto do not thou hold thy peace I beseech thee O my God Speake thou truely vnto my heart for onely Thou so speakest and I will let them alone blowing the dust withou doores and raysing it vp into their owne eyes and myselfe will goe into my chamber and sing there a loue-song vnto thee mourning with groanes that cannot bee expressed and remembring Ierusalem with my heart lifted vp towards it Ierusalem my country Ierusalem my mother and thy selfe that rule in ouer it the enlightener the Father the guardian the husband the chast and strong delight and the solid ioy of it and all good things that bee vnspeakeable yea all at once because the onely Soueraigne and true good of it Nor will I bee made giue ouer vntill thou wholy gather all that is of me from the vnsetled and disordred estate I now am in into the peace of that our most deare mother where the first-fruites of my spirit be already whence I am ascertayned of these things and shall both conforme and for euer confirme mee in thy mercy O my God But as for those who no wayes affirme all these truths to bee false which giue all honour vnto thy holy Scriptures set out by Moses estating it as wee did in the top of that authority which is to bee followed and doe yet contradict mee in some thing or other to these I answer thus Be thy selfe Iudge O our God betweene my Confessions and these mens contradictions CHAP. 17. What the names of Heauen and Earth signifie 1. FOr they say Though all this that you say bee true yet did not Moses intend those two when by reuelation of the Spirit hee sayd In the beginning God created Heauen and Earth He did not vnder the name of heauen signifie that Spirituall or intellectuall creature which alwayes beholds the face of God nor vnder the name of earth that vnshap't matter What then That man of God say they meant as we say this was it hee declared by those words What 's that by the name of heauen and earth would hee signifie say they all this visible world in vniuersall and compendious termes first that afterwards in his sorting out the works of the seuerall dayes hee might ioynt by ioynt as it were bring euery thing into his order which it pleased the holy Ghost in such generall termes to expresse For such grosse heads were that rude and carnall people to which he spake as that he thought such workes of God as were visible onely fit to be mentioned vnto them So that this inuisible and vnshap't earth and that darkesome Deepe out of which consequently is shewne all these visible things generally knowne vnto all to haue beene made and disposed of in those sixe daies they doe and that not incongruously agree vpon to be vnderstood to bee this vnshapely first matter 2. What now if another should say That this vnshapelynesse confusednesse of matter was for this reason first insinuated to vs vnder the name of Heauen and earth because that this visible world with all those natures which most manifestly appeare in it which wee oft times vse to call by the name of heauen and earth was both created and fully furnished out of it And what if another should say that the inuisible and visible natures were not indeede absurdly called heauen and earth and consequently that the vniuersall creation which God made in his Wisedome that is In the begininng were comprehended vnder those two words Notwithstanding for that Al these bee not of the substance of God but created out of nothing because they are not the same that God is and that there is a mutable nature in them all whether they stand at a stay as the eternall house of God does or be changed as the soule and body of man are therfore the coÌ„mon matter of all visible and inuisible things though yet vnshap't yet shapeable out of which both heauen and earth was to be created that is both the inuisible and visible creature now newly formed was expressed by the same names which the Earth as yet inuisible and vnshapen and the darknes vpon the deepe were to be called by but with this distinctiou that by the earth inuisible hitherto and vnshapen the corporeall matter be vnderstood before the qualitie of of any forme was introduced and by the darknesse vpon the deepe the spirituall matter bee vnderstood before it suffered any restraynt of its vnlimited fluidenesse and before it receiued any light from wisdome 3. There is yet more libertie for a man to say if hee be so disposed that namely the already perfected and formed natures both visible and inuisible were not comprehended vnder the name of heauen and earth when wee reade In the beginning God made heauen and earth but that the yet vnshapely rough hewing of things that Stuffe apt to receiue shape and making was onely called by these names and that because in it all these were confusedly contained as being not distinguished yet by their proper qualities and formes which being now digested into order are called Heauen and Earth meaning by that all spirituall creatures and by this all corporeall CHAP. 18. Diuers Expositors may vnderstand one Text seuerall wayes 1. ALL which things being heard well considered of I will not striue about words for that is profitable to nothing but the subuersion of the hearers but the law is good to edifie if a man vse it lawfully for that the end of it is charity out of a pure hart good conscience faith vnfained And well did our Master know vpon which two coÌ„mandements he hung all the law and the Prophets And what preiudice does it mee now confessing zealously O my God thou light of my inner eyes if there may bee seuerall meanings gathered out of the same words so that withall both might bee true What hinders it mee I say if I thinke otherwise of the Writers meaning then another man does All wee

even now have I broke loose from those ambitious hopes of ours and am fully resolved to serve God onely and this from this houre forward in this very place will I enter upon as for thee if it irkes thee to imitate me yet doe not offer to disswade me Whereunto the other answered that hee also would closely sticke unto him as his partner in so ample a reward and his fellow in so honourable a service Thus both of them now become thine rear'd up a spirituall Tower with that treasure as is onely able to doe it Of forsaking all and following thee Potitianus then and the other that was with him that had walkt over other parts of the Garden in search of them came in the very nick into the same place where they were and having there found them put them in minde of going homewards for that it beganne to grow something late But they discovering their resolution and purpose unto them and by what meanes that will beganne and came to be setled in them humbly desired they would not be troublesome to them if so be they refused to joyne themselves unto them But Potitianus and his friend no whit altered from their old wont did yet bewaile themselves with teares as he affirmed piously congratulating with them recommended themselves to their prayers and turning their hearts towards earthly things returnd into the Court But the other two setting their affections upon heavenly remain'd in that Cottage And both of them were contracted to Sweet-hearts Who having once heard of this busines dedicated also their owne Virginity unto God This was Potitianus his story CHAP. 7. He was out of love with himselfe upon this story 1. BVt thou O Lord all the while that hee was speaking didst turne mee backe to reflect upon my selfe taking my intentions from behinde my back where I had heretofore onely placed them when as I had no list to observe mine owne selfe and thou now setst mee before mine owne face that I might discerne how filthy and how crooked and sordide and bespotted and ulcerous I was And I beheld and abhorred my selfe nor could I finde any place whither to flee from my selfe And if I went about to turne mine eye from off my selfe yet did that tell mee as much as Potitianus erst had done and thou thereupon opposedst my selfe unto my selfe and thrustedst mee ever and anon into mine owne eyes to make mee finde at last mine owne iniquity and to loath it I had heretofore taken notice of it but I had againe dissembled it winckt at it and forgotten it But at this time how much the more ardently I loved those two whose wholsome purposes I heard tell of even for that they had resigned up themselves unto thee to be cured so much the more detestably did I hate my selfe in comparison of them Because I had already lost so many yeares twelve or thereabouts since that nineteenth of mine age when upon the reading of Cicero's Hortensius I was first stirred up to the study of Wisdome since when having first despised all earthly felicity I too long delaied to search out that whose not finding alone but the bare seeking ought to have been preferred before all the treasures and Kingdomes of this world already found and before all the pleasures of the body though in all abundance to be commanded 2. But I most wretched yong fellow that I was unhappy even in the very entrance into my youth had even then begged chastity at thy hands and said Give me chastity and Continency but doe not give it yet for I was afraid that thou wouldst heare me too soone and too soone deliver mee from my disease of Incontinencie which my desire was rather to have satisfied than extinguished Yea I had wandered with a sacrilegious superstition through most wicked wayes of Manichisme not yet sure that I was right but preferring that as it were before those others which I did not so much seeke after religiously as oppose malitiously And this was the reason as I thinke why I deferred from day to day to contemne all hopes in this world and to follow thee onely for that there did not appeare any certaine end which I was to direct my course unto But now was the day come wherein I was to bee set naked before my selfe and when mine owne conscience was to convince me 3. Where art thou my tongue that tongue which saidest how that for an uncertainty thou wouldst not yet cast off the baggage of vanity See certainty hath appeared now and yet does that burthen still overload thee whereas behold others have gotten wings to free their shoulders by flying from under it others I say who neither have so much worne out themselves with seeking after that certainty nor yet spent tenne whole yeeres and more in thinking how to doe it Thus felt I a corrosive within yea most vehemently confounded I was with a horrible shame when as Pontitianus was a telling that story And he having done both his tale and the businesse hee came for went his way and I said unto my selfe nay what said I not within my selfe with what scourges of condemning sentences lasht I not mine owne soule to make it follow me endevouring now to go after thee which yet drew backe It refused but gave no reason to excuse its refusall by All its arguments were already spent and confuted there remained a silent trembling and it feared like the death to bee restrained of the swinge of custome which made it pine away even to the very death CHAP. 8. What he did in the Garden 1. IN the middest then of all this vast tempest of my inner house which I had so stouâ—ly rais'd up against mine owne soule in our Chamber my heart all over troubled both in minde and countenance upon Alipius I set with open mouth crying out What tarry we any longer what is this what heardest thou even now The unlearned of the world start up and take the Kingdome by violence and wee with all our learning wanting heart see how wee wallow us in flesh and blood Because others are gone before is it a shame for us to come after or is it not rather a great shame not at all to goe after them Some such words as these I then uttered but what I know not and in that heate away I flung from him while with silence and astonishment hee wisely lookt upon mee For my speeches sounded not now in the kay they were wont to doe yea my forehead my cheekes my eies my colour and the accent of my voyce spake out my mind more emphatically than the words did which I uttered 2. A Garden there was belonging to our lodging which we had the liberty of as well as of any other part of the house for the master of the house our hoast lived not there Thither had the tempest within my brest now hurried me where no man might come to non-suit that firy action which

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