Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	eternal_a	life_n	word_n	8,769	5	4.5336	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15704	Of the conscience A discourse wherein is playnely declared, the vnspeakeable ioye, and comfort of a good conscience, and the intollerable griefe and discomfort of an euill conscience. Made by Iohn Woolton, minister of the Gospell. Anno. 1576.	Woolton, John, 1535?-1594.	1576 (1576)	STC 25978; ESTC S106318	42,432	110

their foule facts and detestable deedes done in their lyfe And to shutte vp this matter whereas â—ayth is the vnely Instrument whereby man obteyneth iustification and immortalitie which can not be liuely in anye man hauing a guplly conscience hereby we may cafely gather how detcstable and horrible a mischiefe that is Therefore whosoeuer sÃ©eketh saluation by faith it standeth them vpon to brydle their affonions and concopiscences and to commyt nothing against the commaundements of god For he that transgresseth his conscience accusing hym howe can he perswade himselfe that God will be mercyfull vnto him The faythfull in dÃ©ede nowe and then stumble and stagger it cannot be denied but oute of all doubt a true and lyuely fayth hath no fellowship with the workes of darkenesse Moreouer seing that death in it selfe of all terrible thinges is most terrible it must nÃ©edes be much more horrible in those who through the accusation of their owne conscience looke for a spÃ©edie passage into hell tormentes For nathelesse doath it selfe is not so terrible as the â—ugsome opinioÌ„ therof for euen thereafter as the conscience is good or badde so doth shee wyllingly embrace or dreadfully eschewe the same The godly receyue death wyllingly and gladly which they knowe to be sent vnto theÌ„ from God as a delyuerance and passage out of the miseries of this troublesome worlde into the porte of eternall rest but the wicked declyne the same as the perillous rocks and sandes where they must needes make shypwracke of eternall lyfe Therefore it was truely and comfortably uttered by a certaine writte We haue no cause to feare any thing in death if our life haue not committed any thing procuring cause of feare For it is not possible that he should dye impenitently that hath lyued well That a pure Conscience is to be respected in all humane actions wherewith a man may content hymselfe WHERE AS there are manye thinges notably written by Cicero which argue his great wisedome and knowledge yet amongest them all hath he left no saying more excellent and deuine then that in his booke intituled Of olde age to wyt That a conscience of a lyfe well spent and a remembrance of many good deedes is a thing most comfortable Which worthie and memorable sentence is not onely agrÃ©eable with the secret iudgement of anye good man but is also consonant to the opinions of auncient Sages and good Deuines who with one mouth doe wich their voyces confirme the same And it is worthy to be obserued that Tully maketh not a common person to vtter that senteÌ„cc but Cato surnamed that Sensor a vcric graue and wise father Whose vprightnesse in cyuill RegimcÌ„t long experience in worldly affayres worthie vertues and singuler wisedome all the Romayne hystories doc at large proposse and expresse Cato without al controucrsie spake so of his owne experience contenting himselfe with that inwarde testimonie when he susteyncd the checkes of his superiors the enuye of hys equalles and the obloque of his inferiors an vnthankfull rewarde for that hys vigelant and fatherly care for the prosperous and happie estate of his Citizens and countrie men And it were to be wished that all men whether they liue priuately or publikely woulde in all their doinges set that paterne before their eyes wherein they beholding themselues daylie as it were in a clÃ©ere glasse might euidently sÃ©e what â—eutefieth or blemisheth their vocation or condition of lyfe And that these things may be the better considered it shall not be amisse perticulerly to open vnfolde the duetyes of some functions in the common weale whereby men maye passe from the partes to the whole and by a fewe to vnderstande what is conuenient for all Thou art called to be a Iudge or chosen an Arbyter to composse controuersies sÃ©e that therein thou doe nothing against law and conscience respecting any person Let neyther threttes neyther flatterie draw thÃ©e one heare breadth from vprightnesse RemeÌ„ber in that matter thou ought neyther to haue friend nor enimie Coosen nor straunger For all these thinges ought to be set a side in iudgement Yeelde nothing to fauour nor consanguinitie nothing to hatred or displeasure nothing to hope or feare which things commonly stricke men starke blinde in iudgement to be short suffer not anye affection to be of thy counsayle but consider the lawe and moderate the same if it be extrÃ©eme with a good conscience So did good Aristides who appointed a daies man betwÃ©ene two men wherof the one to the ende he might drawe him into displeasure with his aduersarie produced many impertinent thinges as that his aduersarie had also much accused Aristides Well sayth the Arbiter omyt at thys tyme these matters and alleage onely those thinges wherein he hath abused thee Cato also as Valerius reporteth sitting in iudgement vpon a wicked and infamous Senator receyuing Pompeius Magnus his letters commendatorie in the behalfe of the malefactor would not suffer theÌ„ to be opened The good Iusticer would rather folow his owne internal iudgement then obteyn thankes of that mightie man teaching by his example that a Iudge ought not by any request rewarde or fauour to be led from the true execution of Iustice Those that are called in anye state to be of the priuie counsayle ought to direct all their consultations to the helth and wealth of their countriemen And albeit he sÃ©e before his eyes present daunger with floudes of enuy and malyce together with false rumoures vniust suspitions of his doinges yet let him not follow vayne fame which neyther profiteth the euill neyther hurteth the good but the iudgemente of his conscience as it were a guide and Lodesman in all his actioÌ„s Neyther would I haue any man to mistake me as though I ment that we should altogether neglect what the worlde thinketh and speaketh of vs which minde ought to be farre from a christian for we ought not onely to avoyde euell but to be far from all suspicions of euell but I saye principally and chiefly our Conscience is to be respectted Yet we sÃ©e the contrary in these dayes to vsuall that saying euery where verified Multi famam pauci conscientiaÌ„ verent verentur Many teÌ„der their owne fame and credite but very few theire Conscience So Callicratides a Captayne of the Lacedemonians hauing greater respect of his priuate glory then of hys Conscience in preseruing of his Nauy receiued a great ouerthrowe of the enemy Cleombrotus also fearing enuy onely encountered rashly with Epaminondas and became almoste an vtter ruine to the Laredemonians Richard plantaginate duke of yorck because he would not sÃ©eme to be inclosed and kept in his Castle of Sandale by a woman and resting only vpon his credite and fame hee hauing not aboue fiue thousand men rashly ioyned battayle with the QuÃ©ene hauing xviij M. good souldyers contrary to counsayle wisedome and al pollicy and so rashly ronne into his destruction Q. Fabius Maximus after warde of his dooinges

of Suppliants written amongst the alwes of Heralds they adiorned vnto them many Princes and people in amitie friendshippe But peraduenture some will aunswere that the french Catholiques did not breake any law of armes in vsing pollicie against their enmmies for saint Augustine in hys questions vpon Iosua sayth When warre is iust lawfull he swerueth not from iustice that pursueth his enimies either by strength or pollicy And euen so Antigonus when one asked him howe he shoulde deale with hys enimies answered Eyther with fraude or dinte of sworde eyther openly or secretly And Virgil. Dolus an virtus quis in hoste requirat Saint Hierome alleageth that verse as seculer but liketh very well therof so farre forth as no fayth troth geueÌ„ be byolate But I thinke the word Dolus in the verse to be taken of honest and lawfull pollicies in war And that all subtill cauilÃ¡tions fraudes and periuries are excepted For the word no doubt signifieth Prudens Stratagema The king of Denmarck vsing fraud and periury agaynst his subiectes is much discommended for that when hee coulde not bring in by maine might certaine pernicious outlawes and pirates hÃ©e brought it to passe by pollicy for he pretending open war agaynst forreyn enimies sommoned his men os war to come and serue him and among the rest sent also vnto those theeues both graunting them pardon for all theire offences committed agaynst him and also promised them for their seruice large and liberall wages And when they were commen he straight way put them to death Such pollicyes hauing periury anexed vnto them ought to be detested of al good men and chiefly of Princes whome verity and constancy in words of promises haue alwayes singulerly commended The french Stratagemes are not much vnlike the danish dealings sauing the their pertury was more heynous in Fraunce for that the aduerse part were already come in and had layd down their arniour and weapon and had on their part giuen out infallible and euident signes of their loue and fidelity to their Prince The cruell deede of Peter Arrogon is much detested who slew eyght thousande french men in Cicil for that they had surprised that I le in his abscnce and yet he excercised his cruelty vpon forreyners and straungers but these vpon their own nation and nere kinsnien They seemed to haue set before their eyes the dissimulation of Antonius CoÌ„modus whose maners they haue exactly expressed For when he was wearyed with filthy pleasures where ã€ˆâ—Šã€‰ he was exceedingly geuen lest he mighte sÃ©emâ— to spend tune in dooing nothing hee deuysed with him selfe how he might murder the Nobles of his Empire especially he caused one Iulianus to be slayn suddenly and horribly in his bedde and yet in the sight of men he woulde kisse and embrace him calling him his sweete hart and welbeloued father Or hapely they looked nerer home and bchelde the pollicies of some of their Auncestors We reade of Charles the vy king of Fraunce that after long and greeuous troubles in that country he entered into league and affinity with the duke of Burgondy and promised most constantly to bury all auncient quarrels and grudges ther vpon they both receiued at the priestes handes the host consecrated as the manner was in those dayes in confyrmation of their othes and promyses yet notwithstanding when as the sayd king hadde inuited the duke to come to Montrell pretending to entertayne him most frendely and to exhibit vnto him spectacles and triumphes he suffered the duke to be murdered vppon the bridge there as they werein communication together Some may aunswere that how these men kept their fayth they wil not examin but by these doinges there followed tranquility and quietnesse vnto those Regions and country I answere let it be so accounted for y preseÌ„t time but if we coÌ„sider the consequence of such truce breakings immayne cruelties we shall finde in the ende vtter subuersion to haue ensewed greate houses and families therefore Surely all good men imbrace that saying There is nothing profitable vnlesse it be also honest And therefore Aristides did openly in the audience of the people reiecte the polliticke counsell of Themistocles concerning the burning of the Lacedemonians Nauy because being profitable it was not thoughte honest Furius Camillus receiued not the children of the Lords of Phalice betrayed to him by their Schoolemaster but stripped him naked and deliuered him to be whipped home wyth roddes by the same Chyldren Kingly vertues in times past haue bene reported to be these Iustice gentlenesse and clemencie but crueltie and outrage haue bene misliked Scipio hath in all ages bene praysed who was wonte to say that he had rather saue one citezen then sley a thousand enimies which sentence the Emperour Antonius surnamed Pius did often repeate Contrariwise it was a shamefull byworde vsed against yong Tiberius to be called Clay tempered with bloud It is no sufficient allegation to say that kings haue absolute power of lyfe and death ouer their subiectes There cannot be alleaged anye greater authoritie then that the Dictators hadde at Rome in whome was the soueraigne power of peace and warre and of lyfe and death and that without appeale Yet might they not execute a Citisen hys cause vnheard and without condemnation by order of law Onely murderers and thÃ©eues doe take awaye mens lyues without order of law without hearing the partie pleade his cause and to speake for hymselfe but what neede many wordes It is clÃ©erer then the noone day that cruelty periurie and filthie adulterie are the verie proper noates and badges of Papistes in these our dayes It is much to be lamented that the noble and famous Nacion of FrauÌ„ce shold learn of Pope and Turck vnto whom they linck themselues in legue to care for no promise fayth or oth and I pray God in the ende they be not scourged by Antichrist whom they trust and distrust God with whome whiles they seeke to concerue peace and concorde they caÌ„not chuse but be at discord and open warre with god The old Poets doe feine that the proud Giauntes waged battaile agaynste heauen whereby they ment vndoubtedly those that despise laws and breake their oaths most blasphemously abusing Gods name And those that easily commit such offences the Deuel doth wholy possesse their harts by litle and litle and brÃ©edeth in theÌ„ a deadly hatred against God wherby they ronne into foule and heynous facts and so at the laste fall into tragicall paynes both in this world and in the world to come Which the Poets ment also to expresse in Iupiter his conquests ouer the sayd Giauntes called Philegians who were caried quick to Hel with a floud sent out by Neptune of whom Uirgil writeth thus Phlegiasque miserrimus omnes Admonet et magna testater voce per vmbras Discite insticiaÌ„ moniti et noÌ„ temnere diuos How grÃ©euously and odiously men doe prophane Gods

to come from god Secondly that we put our trust and confidcÌ„ce in God alone Thirdly that we reste and repose our selues wholy in God the fountaine and author of all goodnesse These foundations being layd then I say it is not only good but also nÃ©edeful that we reioyce in our good dÃ©edes not with vauÌ„ting Thraso or the glorious hipocrite but in the approbation and comfort of our good Conscience Neyther may the wounded Conscience which is as it were a taste of eternal deth dispaire of saluation because of their heynous sinnes and offences for they haue the merites and death of christ for their refuge and sanctuary For oure heauenly father most tenderly and dearely louing vs hath giuen his onely sonne to the death of the Crosse for vs to obtein saluation he hath giuen him vnto vs by whome he is pleased and reconciled to man the remembraunce of our sins striken out so that we certeinly perswade our self therof and hauing this fayth doe wholy yeld our selues vnto him Hereof speaketh y Apostle if any man sin we haue an adudcase with the father Iesus Christ the righteous he is the propitiatioÌ„ of our sinnes not for our sins only but for the sins of the whole world and that saying is very coÌ„fortable What time soeuer a sinner doth repent him of his sinne I will put all his wickednesse out of my remembrance And again As truely as I liue sayth the lord I would not the death of a sinner but that he should conuert and liue These and such like sentences doe comfort vs against desperation into the which Caine Saule and Iudas by diffidence fel and with an oth God doth assure vs of his loue mercy which whosoeuer dispaireth of he accuseth god of periury being most heynous impiety and donieth Christes sacrifyce to be auaileable to put away our sinnes For our louing God doth principally request this at our hands that we distrusting our selues should trust and commit our selues only to him whose loue and charity toward vs hath appeared aboundantly that he hath geuen his only sonne for wicked and sinfull men for hys enemies whereby he might receiue vs again into his loue gracious sauoure with this fayth and confidence a sinful man may stay himself and assure vnto him moste firme consolations and defence when ã€ˆâ—Šã€‰ wrastleth with the pauâ—rs and agonyes of sinne death and desperation where vnto often times a man is drawen and tormented as it were of an hangman by his own vnquiet Conscience or by the malicious and guileful temptatioÌ„s of his mortal and capitall enemy the Deuill And these thinges I thought good to commit to writing touching the good and euell Conscience wherein we see that as there is nothing more horrible and peruicidus then the euel Conscience doubting mistrusting and despairing in all things so there is nothing better nor more comfortable then a good Conscience which maketh a man liue euen a blessed life vpon earth and procureth vnto him sincere and perfite pleasure Seing then the commodity of a good ConscicÌ„ce is so great and that no man can haue it vnlesse he liue in his vocation and doe his duety vprightly It standeth euery man vpon to endeuour and bende all his power and streÌ„gth euen vnto the vttermost to satistie and aunswere the same which that I may speake brÃ©efely is to abandon vice and embrace vertue so shal we be partakers of such an inestimable ioy and treasure So shall no good man deuise or practise any fraude or guyle he shall not offer any iniury to his neighbour and so to conclude shal vice be banished and vertues as Religion piety Iustice peace concord and such other like shal spring and florish againe God the author and giuer of all good giftes graunt vs al this excellent treasure that in all our actions we may weigh and consider our Conscience being a dayly and â—omestical Iudge wherby we shal be stayed from committing those thinges whiche offend his high maiestie that so liuing holyly and sincerely in this world we may in the other world come to perfite blisse and immortality FINIS Senecca lib. 10. epist. 11. Cur actions and deeds alwayes vicâ—â—â—d The Conscience in steede of a thousande witnesses â—â—lans conscience is a scoolemester vuto him The veâ—ntion to a corrupt Conscâ—ence Chrisost in psal 50. Bernhardus The desperate ende of ã€ˆâ—Šã€‰ wilfully agaynst their Conscience Pantalion chron rerum memorabilium Iho. Foxius et alii Herat. lib. 1. epist. Act. 24. Ambrosius in epist ad Constant Seneca epist. 96. After what forte there are two partes of manners Souls Reason Will. Brute beâ—s haue â—â—ythâ—â— ReasoÌ„ ner Wyll but sense Appetite The effecte of Reason The offâ—â—â— why will is â—ysobydiâ—t â—o Reason The Consience in respect of Indgement is placed iâ—â— the minde but in respect of affections motions it is in the hart The opetation of the Conscience The â—â—eâ—â—odot this â—â—â—ca and â—â—â— deuâ—â—â—â—â—ruf a to scrip expressing Conscience Rom. 2. The â—efynition of the Conscience Thre thigs in the minde to be obserued Ondirstaâ—â— ding conâ—emplatyre Aristo li. 1. ethick Sinterisis est habitus innatus coÌ„ seruans principia moralia et practica sicut Sinesis conseruat principia specu labilia Iudgement or decermâ—nation Examples plainely expressing this matter Oedipus The ground of Ezechias his consciâ—net Dauid 1. Sa. 24. Riuiuâ— lib. 1. de conscientia hausit ex Augustino Riuius lib. de consc dissentit ab omnibus aijt enim conscientiam ponere complectioneÌ„ in Syllogismo practico Causes why diuers men be of dâ—uerse CoÌ„sciences The things which Conscience chife in respecteth Defynytyons of the good Conscience Of bewty and strength Of Nobility The abuse of power auttoryty True glory Iob. 19. Plato primo de repub Sophocles Oedipus Erinnius The difinion of an eâ—uel Conscience ã€ˆâ€¦ã€‰ Tiberius Caligula Nero. Richard the third Polidorus virg angli hist lib. 25. Adam Eue. Iosephâ—s bretheren Iudas Pro. 17. An vnquiet Conâ—tience hasheneth old age sycknesse An euell Conscience â—â—ayde of â—â—ery blaâ—â—â—â— ã€ˆâ—Šã€‰ The horcor of an euell Conscience All yartes shal be â—eâ—cd and tormented in Apell An exhortationte beware of an euell Conscience The Soâ—ace and comforâ— of a good Conscience Cato The part of a iudge The part of a Counseller and Captayne The office of good Lawyers Papinianus Sir Iames Hales Spotlers oâ— the church In whome the property of church goods doth teste Backbiters and sclaunderers of the ministetye The office and duty of Patronâ— toward their wards Of the mariages of wardes Of byâ—ts scllers Agaynst rash and bayn swearing The Godles sleights and â—iftes of many to illude the it othes Anniball Cleomenes A popishe Prelates feaude ã€ˆâ€¦ã€‰ Ottho Phringen sis Of the Gâ—â— bouites Ambroci us in offi Lauaterus in Ios 9. P. Martir in 2. Sam. 21. The perittry of the ã€ˆâ—Šã€‰ August dei viu ita te dei lib. cap. 22. Camillus Iustinius liber 38. The late tragical delinges in â—â—aunce The law dem to supplyantes to such as yeld them selues in war. Pausanias in Acha. Conquestes ought to haue modetation as a companion Mimus Ageselaus The property of the Lyon. SigismuÌ„d S. Augustine Antigonus Hier. in 17. Ezeh The king of denmark his pollicy Peter Arrogon A. Commodus Carolus septimus Gal rex Nothing is protitable rule vnlest it be honest Aristidea Themistocles F. Camillus â—â—râ—otes vertues The proper and especial notes and signes of Papistes Periury aâ— deyuâ—us ofâ—â—â—uce The definion of an oth Of synners iudutate past grace Examples of Princes and people punished for their periury Carthage Philip. Engenius Pope of Rome and Lewis king of Hungaria Whether is be enough for men to rest vppon their Conscience The true ground and foundation of a good Conscience Doubtfulnes of the conscience â—angerous Policarpus Chrisost God inâ—â—â—â—â—ted ã€ˆâ—Šã€‰ by degrees Numa Pompilius Two ã€ˆâ—Šã€‰ tyons the first agaynst bayn confideÌ„ce in one own ryghteousenesse Agaynst sorrow and dispayre of an affâ—eted Conscience The coucinsion

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