Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	according_a	way_n	word_n	2,207	5	3.9910	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09101	A discouerie of I. Nicols minister, misreported a Iesuite, latelye recanted in the Tower of London Wherin besides the declaration of the man, is contayned a ful answere to his recantation, with a confutation of his slaunders, and proofe of the contraries, in the Pope, cardinals, clergie, students, and priuate men of Rome. There is also added a reproofe of an oratiuon and sermon, falsely presented by the sayd Nicols to be made in Rome, and presented to the Pope in his consistorye. Wherto is annexed a late information from Rome touchng [sic] the aute[n]tical copie of Nicols recantation.	Parsons, Robert, 1546-1610.	1581 (1581)	STC 19402; ESTC S120349	83,096	196

lesse nowe For you knowe the saying Cicero Qui semel vercâ—undiae limites transierit eum gnauiter impudsntem esse oportet 1. Timo. 5. And S. Paule geueth but a hard sentence of those which haue brokeÌ„ their first faythe and promise And as for that he addeth of his minde to be saued it is of small importance for I thinke that rare trobleth him litle as it maye appeare by the reste of his dealinges which I shall haue after occation to touche Slaunderinge of others WE HAVE had a vew in the former part The secodâ— parte of the one side of Ihon Nicols his tongue verie smothe as you sÃ©e clÃ©ere in his owne praise But now if we turn vp the other side also we shall finde it no lesse cankered and venimous in the slander of his neighboure then the former was currant in his owne coÌ„mendation And here before I passe any further very grÃ©efe of minde enforceth me to â—â—eake a word or two in detestation of a certaine familier propertie of Ihon Nicols which is wilful malitious detractionâ— For as it is a great faulte to fauour detraction in any degrÃ©e or to vtter easily a true reproche to the infamie of any man soe to deuise lyes and slaunders without any reason or ground at all and to auouche theÌ„ of a mans owne knowledge as Ihon Nicols dothe is a poynt of a very deadly resolution made within the den of a desperat harte What cause I haue to vtter these wordes shall appeare in the sequel of this part which for more perspicuites sake I will reduce vnto certaine genaral poyntes acording to the diuersitie of parties which are slandered in the same But first by the way I am to examine a reproche layd down by Ihonâ— Nicols in the very beginning of his booke against all Catholiques by which you shal haue a gesse of his truthe in reportinge other maters hÃ©erafter A tast of Iohn Nicols truthe in reporting He saithe therfore amongest other thinges in his preface that Catholiques hould the soule of Aristotle to be in purgatorie thence to be deliuered by dirges and masses And this is the first and formest of his reportes against vs the whiche howe malitious grosse and impudent a slaunder it is all the world can witnesse which sÃ©ethe our bookes wherin we hould more then the plaine contrarie For we are soe farre of from saying that infidels or heritiques goe to purgatorie as also we teach that manie Catholiques departe hence straight to hell for their wicked lyues and onlye such goe to purgatorie as dye in the fauoure of God This place is soe interpreted by saynte Aug in psa 37. li. 21. de Ciu. ca. 26. li. de fide ope cap. 10. in psal 80. but haue not doÌ„ne such penance for their sinnes as Goddes iustice requireth and therfore they are to be purged by fire after this lyfe and so saued as S. Paule signifieth 1. Cor. 3. by the interpretation of the holye Fathers We teache then as it maye appeare in the Councell of Florence in liâ—eris vnionis Orig. ho. 12. 13. in Hiero ho. 25. in Nu. ho 6 in Exod. Greg. lib. 4. dia. cap. 39. Beda in ca. 3. Luc. that there are thrÃ©e sortes â—f men which dye one verye good which â—oe straight to heauen one verye euill which goe straight to hel one meane beâ—wixt both which goe to purgatorie and â—here may be relÃ©eued by the pietie of the â—iuing This was the doctrine of the Caâ—holicke Church twelue hundred yeares â—ast sett doune by S. Austen a chÃ©efe doâ—tour of the same Church in dyuers plaâ—es of his workes most plainlie as in his Enchiridion cap. 110. Whose wordes are these Doctryne about the dead iu S. Austens time Nether is it to be denyed that the â—oules of the dead are releeued by the piâ—tie of their liuinge frendes when the saâ—rifice of our Mediatour is offred for theÌ„ or ells almes are geuen for them in the Chruch but yet those things profit only those which deserued whiles they liâ—ed that these thinges might profit them after their death For there is a kinde of â—yfe nether so good but that it may need â—hese thinges after death nether so euill â—ut that these thinges may profit it after death But yet there is another kinde of â—ife so good as it needeth not thes things â—nd againe another so euil as it can not be holpeÌ„ by those things when it is oâ—â— gone Wherefore in this lyfe all meâ—â—eâ— is to be gotten by the which a man may be releeued or oppressed after this lyfeâ— But let noe man hope to obtaine that at God his â—ande after he is dead which he neglected while he was aliue Wherefore these thinges which the Church doth vse for the commending of the dead are noâ— contrarie to the saying of the Apostle aâ— we shall stande c. for that eche man whiles he was yet liuing in flesh â— Cor. 15. gate him selfe this merit that those thinges might profit him For they do not profit euery man and why doe they not profit al buâ— onely for the diÌ„fference of lyfe which ecâ— man did lead in his body therfore when sacrifices ether of the aulter or of any oâ—ther almes are offered for all those thaâ— died in baptisme for the very good they are thankes geuing for the not very euil they are propitiations or intreatinges foâ— pardon for the very wicked althougâ— they helpe not the dead yet they comforâ— in a sort the liuing Hitherto are S. Auâ—sten his words and he repeteth the verâ— same againe in his seconde question tâ— Dulcitius and the like in his 21â— booke oâ— the citie of God the 24. chapter Wherby it appeareth that his Church taught theÌ„ as directlye against our aduersaries as we teach now But of these matters we shal haue occasion to speake more in the thyrd part of this answere Onely here I meant to confute the slaunderous lye of Iohn Nicolls and to geue you some shewe of his shamelesse forhead wherewith I must haue often combate hereafter in this second part which now I beginne according to the diuision promised before of the principall parties slaundered in the same which for methods sake may be reduced to this order The order of this secuÌ„d parâ— First of the Pope secondlye of the Cardinalls thirdly of the prists and religious folks fourthly of the English studeÌ„tes in Rome â—iftly of particuler persons lastely of the citie of Rome it selfe for that all these haue tasted of the whippe of Iohn Nicols tongue without exception Of the Pope Iohn Nicols for lacke of matter rather then malice could haue bene conteÌ„t as it sÃ©emeth to passe ouer with silence the Pope which now is but onely for breaking the custome of his companioÌ„s and offending the appetites of his compartners whoe coulde not haue takeâ— well the omittinge of the Pope beinge the principall obiecte of their diuinitye For which

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