Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
peace_n	lord_n	offer_v	offering_n	2,683	5	11.3716	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08695	The dumbe diuine speaker, or: Dumbe speaker of Diuinity A learned and excellent treatise, in praise of silence: shewing both the dignitie, and defectes of the tongue. Written in Italian, by Fra. Giacomo Affinati d'Acuto Romano. And truelie translated by A.M.	Affinati, Giacomo.; Munday, Anthony, 1553-1633.	1605 (1605)	STC 190; ESTC S115940	324,313	360

saying Hi sunt Dij tui Israell qui te eduxerunt de terra Aegypti These bee thy Gods O Israel which brought thee out of the land of Aegypt VVhereuppon they builded Altars offered sacrifices making solemne feastings they sung sounded and daunced at the dedication of theyr Altars Quod cum vidisset Aaron edificauit altare coram eo praeconis voce clamauit dicens Cras solemnitas Domini est Surgentesque mane obtulerunt holocausta hostias pacificas sedit populus manducare bibere surrexerunt ludere When Aaron sawe that he made an Altar before it and Aaron proclaymed saying To morow shall be the holyday of the Lord. So they rose vp the next day in the morning and offered burnt offerings and brought peace offerings also the people sate them downe to eate and drinke and rose vppe to play See what ensueth of the flattering tongue of howe much euill it was the occasion by infamous prayses If Ieroboam and Aaron had had anye about them that in charitye and zeale woulde haue reprooued them as they had manye flatterers commending theyr vnworthye worke doubtlesse they had neuer moulded and framed those Calues Therefore very well sayde the Prophet Ose speaking of such flatterers In malitia sua laetificauerunt Regem They make the king glad with their wickednesse If this tongue of the flatterer doe nurse vp so much euill in the commonwealth but more especially in Princes Palaces and great mens houses much better were it for all Christendom to sentence it selfe with perpetual silence and be as it were eternallye dumb then either by gestures of the bodie or with the tongue to be flatterers of any An infectious plague a damnable disease a sweete poyson and a deadly hony baite is the tongue of a flatterer inueigling by entising poysoning by smoothe perswading and like to a second Iudas killing men by kissing Finis Cap. 8. The Argument Discoursing of the leasing and lying tongue what an infamous sinne a lye is and how highly God is pleased with trueth of whose excellencie and beauty ariseth a profitable short discourse concluding that a strict silence is more commendable then telling of lyes which are a greatly displeasing to God because he is the truth himselfe Also approouing that lying is so brutish and damnable aâ— no one can so much as thinke thereon without a purpose to deface some part of trueth Chap. 9. LODOVICO Flatterie for certaintye is a most vile sinne as already hath beene at large approoued but in any case I account that to be a greater sinne then it which by contemning the trueth flatters it selfe more then the flatterer can doe for if the flatterer were not listened vnto neither could he continue or any one be flattered by him But man is such an enemie to reprehension of errors committed as he can no sooner heare himselfe by trueth reprooued but immediately ariseth an intestine hatred toward the reproouer whereupon first sprung the auncient adage Verit as odium parit From hence afterward ensued that in regard men were so enuious against reproose others became as silent contrary to the debt of charity and no man woulde check his neighbours vice because he made a scruple of displeasing him but rather commended his error as if it had bin a vertue this was no other then meer flatterie it selfe Man of himselfe is so proude by nature as he would not willingly be reprehended beside he is such a louer of liberty as he would haue all things lawfull which likes himself to act Trueth hath a greate proportion and similitude with hony which although it be sweete yet neuerthelesse beeing applyed to any wound it makes it to suffer great anguish So the trueth though it be amiable most excellent and of all to be desired yea euen of the lyer himselfe who albeit he lyes willingly and hath therefore no regard but of them to whome he telles his lyes yet notwithstanding to the vulnerated and smitten sinner very greeuously gasht and wounded with sinne it is painefull and bitter when his faultes are iustly reprooued by trueth Therefore the Prophet Esay lamenting for such called them The sons of lying louers of lyes and enemies to the diuine lawe which is nothing else but the truth For Dauid sayth Omnia mandata tua veritas All thy commandements are trueth Hereupon it arose that men would say to holy Prophets and preachers of the trueth speake of tastable things and such as are pleasing stand not to disturb our content with reprehensions Filii mendaces filii nolentes audire legem Dei qui dicunt vident ibus nolite videre loquimini nobis placeÌ„tia Afterward it came to this passe that euery one perceiuing how loth men were to haue their iniquities blamed some gaue themselues to publique applause and became pleasers of mens affections not onely forbearing to reprooue them but meerely extolled them Whereat God grew so aggreeued as he sayd by Ieremie the Prophet Stupâ—r mirabilia facta sunt in terra Prophetae prophet abant mendacium sacerdotes applaudebant manibus suis populus meus dilexit talia quid igitur fiet in nouis simo eius An horrible and filthy thing is committed in the land The Prophets prophecie lyes the priests receiue gifts in their hands and my people delight therein What will ye then do in the end thereof As much to say as when shall these lyes appeare before the high trueth God himselfe Of these and such like that loue flatteries and become refusers of holy correction Saint Paul foretold when he wrote vnto Timothy Erit enim tempus cÃ¹m sanam doctrinam non sustinebunt Sed ad sua desideria coaceruabunt sibi magistros prurientes auribus â— veritâ—â—â— quidem auditum auertent ad fabulas autem conuertentur For the time will come when they will not suffer wholesome doctrine But hauing their eares itching shall after their owne lustes get them an heape of teachers and shall turne their eares from the truth and shall be giuen vnto fables Man then becoÌ„ming a contemner of truth was the cause why so many gaue themselues to flatterie to lyes wherby we may safely say Veritas odium parit Claudio A monstrous birth of so faire and noble a mother was it for trueth to beget hatred Lodouico A thousand examples doe giue faithfull witnesse of this infamous child birth Saul grew into hatred against Ionathan his owne Son because with trueth he excused the innocence of Dauid and reprooued his vnfatherly cruelty and vniust persecution Balaac the king of the Moabites hated Balaam because he tould him the truth and could not curse the people of Israel Achior the Ammonite was hated of Holofernes Prince of king Nabuchadnezzers army caused him to be strictly bound to a tree because he told the trueth in speaking of the

compassionately his bleeding wounds and set him on his owne beast in the ready way to heauen All this wee know truely to bee our duetie therefore I cannot but account it most maruailous that man being the perfect creature and onely noble as he for whose seruice all creatures else in the world were created and him selfe ordayned for the diuine fruition yet notwithstanding all this hee more then any other creature walkes from the intent of his end and goes beyond them all in greatnesse of error It is not to be doubted but that the other creatures sometime doe swarue yet very sildome casually or by some accident but man erreth much more beyond comparison comming ouer-short of his purposed period and therefore hath more need then any other creature of especiall helping Lodouico All strife is soone appeased the occasion being considered My reason is that other creatures are not composed as man is Therfore insensible and inanimate creatures as are stones such like they haue a natural forme whereon attendeth a natural propension and inclination ordained for them by God and nature and hereunto accordingly they alwayes worke except they be by some meanes hindred From hence it ensueth that heauy thinges euer mooue toward the center of the earth and light things vsually ascend toward the concaue of the Monne if they be not violenced or impeached Brute beastes likewise them selues because they haue their fantasie determinate to one thing and by nature are guided to their actions according to Aristotle therefore they cannot be said to erre But man endued at first with freedome of will hath not his fantasie determined but it is extended to many and almost infinite things For the will is the handmaide of our vnderstanding which can do al things either in the agent vnderstanding whose office Est omnia facere or in the possible vnderstaÌ„ding whose nature Est omnia fieri Therefore the fantasie of man is also indetermined And hence growes the cause of often erring because our knowledge is by meanes of the sense which onely gaines cognition of things sensible and material Therefore haue we little iudgement in matters diuine and immateriall yet are they the meanes to the inuisible things as the Apostle saith to the Romanes Inuisibilia enim ipsius Ã creatura mundi per ea quae facta sunt intellecta conspiciuntur sempiterna quoque cius virtus diuinitas ita vt sint inexcusabiles For the iuuisible things of him that is his eternall power and Godhead are seene by the creation of the world being considered in his workes to the intent that they should be without excuse Hereupon it comes to passe that we draw neerer to the matters of this world then those of heauen fal into many infirmities by the repugnancy which is between the flesh and the spirit Claudio The Angels haue in themselues a prerogatiue of wil and therefore few of them do erre no not the third part But men doe altogether run astray except they be powerfully assisted by the hand of heauen whereof the Prophet Dauid beareth true witnesse Deus de coelo prospexit super filios hominum vt videat si est intelligens aut requirens Deum And what found he Omnes declinauerunt simul mutiles facti sunt non est qui faciat bonum non est vsque ad vnum All are gon out of the way they are all corrupt there is none that doth good no not one Lodouico Let me answer you that though the Angels are sayd to haue liberty of will yet notwithstanding being all spirits they haue not the repugnancy in sense according as man hath who is composed of two contrary natures to weet sensible and intellectuall whence that continuall repugnancy deriueth his birth and is the occasion of many errors which the Angels doo not commit who are simply of the intellectuall nature Nor faileth thus the bruit beast likewise who hath his fantasie determinedâ— neither the insensible creatures who haue one sole forme and naturall inclination God neuerthelesse gaue vnto man sufficient helpe to serue as a supply to natures frailty To our first father Adam before his fall he gaue originall iustice commerce with the Angels reuealed knowledge a perfect synderisis and an hundred thousand helps beside To man falne into misery by naturall corruption to defend him from further transgressions in the first world he gaue him the lawe natural an Angelicall custody celestiall visions and the aide of ciuill conuersation Afterward he gaue the law written diuine precepts promises of greate rewardes the speeches of Prophets and the terror of paines Since then he gaue the law Euangelicall the infinite benefits by the Words incarnation the Gospell preached most mightye miracles a pretious death a glorious resurrection Christs victorious ascension the mission of the holy Ghost and euangelicall decrees Among which one is that of brotherly correction a most sacred precept to helpe man from sinning Si peccauerit in te frater tuus vade corripe eum inter te ipsum solum si te audierit lucratus es Fratrem tuum If thy brother trespasse against thee go and tell him his falt between thee and him alone if he heare thee thou hast won thy brother If then we may doo so much good by the voyce and by our speech doubtlesse it cannot be but a great sin in charity not to reproue our brother when in matter of lesse weight we stick not somtime to break silence by wicked oathes cursings and blasphemies Claudio Wee haue spoken sufficiently already that to be silent is much more commendable then speech But now we are also enforced to say that to hold our peace is euen as great an offence Because not only it is the Lords precept that in such a case we ought to speak but likewise then to be silent may be the occasioÌ„ of ruinating the soule of an offending neighbour and hazard our own vtter losse of heauen also Wherfore the holy Prophet Esay lamented that he held his peace when he ought to haue spoken vae mihi quia tacui And the cause of his complaint was that hauing seen the Lord sit vpon a throne in infinit maiesty adorned with the highest glory the yeer that Ozias king of Israel dyed by a sudden death That he had not before with a constant hart repreheÌ„ded his sins wherby he might haue expected some amendment of them For he was the same king that so boldly durst vse the Priests office contrary both to the diuine will and the Priesthoods authority But the Lord being offended therat the king going to offer incense in the Sanctum Sanctorum as the high Priest was wont to do he was smitten by the highest Majesty with a leprosie in that part of the forehead where the high Priest vsed to weare a plate of fine gold For which heauy

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