Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	aaron_n	altar_n	offer_v	32	3	6.9846	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02319	Mount Caluarie, the second part: compyled by the reuerend father Don Anthonio de Gueuara ... In this booke the author treateth of the seuen words which Christ our redeemer spake hanging vpon the Crosse. Translated out of Spanish into English; Monte Calvario. Part 2. English	Guevara, Antonio de, Bp., d. 1545?	1597 (1597)	STC 12451; ESTC S103510	383,776	508

he who eateth and is eaten hee who annointeth and is annointed he who offereth and is offered What preheminences had the altar of the old Synagogue which are not greater in the Catholicke church Their altar was of the wood of the Mount Lybanus ours of the most sacred humanity of Christ theirs was of wood which would not corrupt and ours of flesh which cannot sinne theirs was made bloody with other bloud than their owne and ours is washed with his own bloud vpon theirs they did kil beasts vpon ours they forgiue vs our offences to theirs there could none go vp but the Priests of the teÌ„ple but vnto ours al the sinners of the world may come vnto in theirs there burned a fire of light which must euery houre be kindled and put together but in ours there burneth the fire of his loue and charity which can neuer be extinguished O holy altar O glorious altar of the crosse in which there is offered not dead beasts but mens sins not to proue theÌ„ but to pardon them where our weake seruices are offered not because thou wouldest praise theÌ„ O Lord but because thou wouldest accept them and where also the merits of thy holy sonne are offered not for his own sake who was without sin but for ours who can doe nothing but sinne The altar of the Synagogue had no step nor staire because the common sort did beleeue nothing in God but his essence but to the altar of our catholick church which is a congregation of the faithful they go vp by three steps because we beleeue in one essence three persons The text also saith that the altar of the synagogue was annointed with one finger only who shal we say that this finger is but the selfesame holyghost Hilarius de Trinitate saith In al the Trinity there is but one arm that is the Father of whom the Prophet saith Et brachiuÌ„ meuÌ„ coÌ„fortauit eum neither is there any more but one hand which is the son of whom also the Prophet saith Filius meuses tuego hodie genui te nor there is in all the Trinity but one finger of whoÌ„ the scripture saith Digitus dei hic est In the vnctions creations of vs there are many fingers occupied that is my great grandfather begat my grandfather and my grandfather my father my father begat me I begat my son and my sonne begat my nephew but in the generation of Christ there was applied one only finger which was the person of the holy-ghost August in a sermon sayth Seeing that he which doth beget is one and hee who is begotten is one and she who doth bring forth is one and he for whom hee is borne is one which is the world why should there haue been more then one finger which was the Holy-ghost The text sayth further that the altar was not annointed once only but seuen times a row What is meant that Christ was annointed seuen times a row but only that all the seuen gifts of the holy-ghost were bestowed vpon him It is to bee noted that in all the sacrifices which they made of kine sheepe and goats and pigeons the altar was alwaies annointed with bloud sauing when they ordained Aaron a priest at what time they did annoint it with oile alone the which was not done without a mystery The reason theÌ„ is this that because al their sacrifices were done to take away the Iews sins the which were to bee taken away with shedding of bloud Quia sine sanguinis effusione non fit remissio sayth the Apostle there was no need of effusion of bloud in the sacrifice which did only represent Christ because in him there was no sinne at all Why should they haue annointed with bloud the altar of the humanity of Christ considering that not onely there was no sin in him but in him all the sins of the world were to be taken away If the curious Reader would deeply vnderstand this high figure let him turn Moyses name into the Father and Aarons name into Christ and the altar into humanity and the name of annointing into gift and bloud into the water of baptism the finger into the holy-ghost and then hee shall truly find how well the truth doth answere vnto the figure and the letter to the spirit The text sayth further in the same chapter Vnxit altare cum omnisuppellectili as if hee should say After that Moyses had made an end of annointing the altar with holy oile hee did also annoint all things that did belong to the altar that is ewars basins candlestickes towels hookes chafindishes Let no man thinke it to bee a iest that God commanded to annoint with holy oile not only the altar but also all things which did appettaine to the altar because that by this is discouered one of the greatest priuiledges that Christ had which no man did euer but hee enioy in the world What should it meane that at the altar of the Synagogue there remained nothing which was not annointed with oile but that there was nothing in the humanity of the word which was not fully replenished with the holy-ghost Why is Christ called Sanctus sanctoruÌ„ but because his holy vnction was more holy thaÌ„ that of all the other saints When the church doth wash her creatures in baptism shee doth with water wash and as it were only there annoint soules which were defiled with original sin the which soules are made so clean pure with that vnction that if they should depart presently out of this life they should imediately by Gods fauor go to glory O vnhappy that we be for although they wash annoint our soule in baptism yet there remaineth our memory to be annointed seeing that wee forget God there remaineth our vnderstanding to be annointed seeing we think of other things thaÌ„ of God there remaineth our will to be annointed seeing that wee put our loue on other things besides God also our hart remaineth to be annointed seeing we giue it to another thaÌ„ to god What shall we say of our poore body seeing there is no part or meÌ„ber of it which is annointed seeing my eies can see nothing but vanity my ears hear nothing but lightnes my toung nothing but lie my meÌ„bers coÌ„mit sin my hands theft what shal I say of such a body is he not rather rotteÌ„ theÌ„ annointed wheÌ„ the Apostle S. Paul said with weeping tears alas woe be vnto me vnhappy vnfortunate man who wil deliuer me froÌ„ the seruitude of this body would he haue spoken such pitiful words if the powers of his body had been annointed with holy oile of loue charity the church like a pittiful mother doth annoint vs with the wholsome water of baptisme when we be born afterward she doth wash and annoint vs vvith loue charity wheÌ„ she doth giue vs grace to loue god forgiue our neighbors the first vnctioÌ„ is to help vs that we do not sin

sinne and wickednesse in hell so also there is nothing but naughty and wicked men Wee are much more bound vnto our Christ than Samaria vnto their king Iehu because that that king did only rid Samaria of naughty men but the sonne of God made cleane purged all the earth from sinne Who are the children of Achab whose heads king Iehu cut off and who are the priests of Baal which the also slew but Idolatry which hee tooke away from the Gentiles and the Mosaicall law which hee tooke from the Iewes What is the charriot which the son of God went vp into to accomplish such high and strange things but onely the crosse vpon the which our holy Lord attained such and so many great victories It is to be noted that the king Iehu did not aske Ionadab whether their apparell were alike or neat of one fashion but if they loued one another alike to let vs vnderstand that without comparison our Lord doeth much more regard the loue which wee beare him than the seruices which wee doe him Saint Basil vpon the Prophet which saith Bonorum meorum non eges Thou wantest not of my goods saith I see wel my God I see well that how much the more need I haue of thee the lesse thou hast of me and if thou hast need of mee it is not in respect of the goods of fortune but the loue of my mind Note also that the king of Israel and no other tooke Ionadab by the hand to lift him vp into the charriot whereby we are to vnderstand that onely the sonne of God no other Saint of heauen is able to giue vs grace to loue him giue vs strength to follow him Who is able to follow thee or hath power to imitate thee O redeemer of the vvorld if thou doe not first stretch out thy hand vnto him who is able to lift himselfe vp vnto the charriot where thou doest triumph or vnto the crosse whither thou goest to die if thou doe not take vs by the arme to lift vs vp and if thou doe not hold vs by the hand least wee fall How had it beene possible for Mary Magdalen to haue forsaken her prophane life or Matthew his renting of custome or Paul his persecution or the thiefe his assailing of men by the high vvay if the sonne of God had not taken them by the hand and lifted them vp vnto the crosse with him When in the holy scripture by the feet are vnderstood good purposes and desires and by the hands good works what meaneth he by giuing Ionadab his handes and not his feet for to mount into the chariot but that our good Lord doth rather take hold of the good works which wee doe then of the good purposes which wee haue Gregory in his Register saith If thou wilt get vp vpon the chariot of the crosse with thy captaine Ionadab thou must not get vp with thy tongue which are good words nor with thy feet which are good wishes and purposes but with thy hand which are good deeds because S. Iohn dooth not say Veebaâ—ecoruÌ„ Their words nor Desideria coruÌ„ Their desires but Opera corum sequuntur illes Their works follow theÌ„ It is also to be noted that the king of Israell would not suffer the captaine Ionudab to goe vp into the chariot to him vntill hee had certified and assured him that hee was his true friend in so much that they vnited their hearts before they ioined their hands After the â—â—itation of these two friends we must haue amity and loue with Christ if we wil haue him to helpe vs vp into the chariot and the amity and friendship which wee ought to haue with him is to loue him as hee loueth vs for Christ our Lord will first bee loued of vs then serued by vs. S. Basil saith That if any maÌ„ did labor in the church of God and take pains and forgetteth to loue wee may well say of such a one that he shall not only not bee accepted but that God will thinke him also importunate and troublesome because God will not be serued by men of greatstrength such as are forcible but of such as are free of heart And further the king of Israel was not content to ask Ionadabs heart but that hee should giue it him vpright sincere and entire which Christ also demandeth of vs because the son of God will neuer take him for his friend who hath his heart crooked sinister and not vpright And who hath his heart vpright and sincere but the seruant of our Lord and hee which hath no other thing in this world nor seeketh after any thing but onely Iesus Christ Who is hee who hath his heart crooked and awry but hee who is without life who hath care neither of Christ neither of himselfe but goeth euery houre more and more sinking and as it were drowned in the world Dauid knew this very wel when he said Cor mundum crea in me deus spiritum rectum innoua in visceribus meis as if he would say O great God of Israel O great Lord of the house of Iacob I beseech thee that thou wouldest create a new heart in mee and fauor me with the gift of a new spirit which may be both right and true for the heart which I brought from the womb of my mother is such a one as I dare not offer it vnto thee nor he dareth not appear in thy presence because it is vnclean with sinne and loaden with thoughts and care O good Iesus O my soules hope what better praier can I make vnto thee or what iuster petition can I make vnto thee then that thou wouldest create a new heart in mee That is that you wouldest giue mee a cleane heart with the which I may praise thee and a new spirit with the which I may loue thee Giue me O good Lord giue me a new spirit because mine is old vnpleasant vnto thee giue me a cleane and a chast heart because mine is foule and stinking before thy face for if thou do not no praier of mine can bee acceptable vnto thee nor no worke that I doe can bee meritorious vnto thee Cassiodorus noteth That king Dauid was not content that hee was noble in bloud a Prophet by office a king in degree and in surname and calling of a roiall tribe but he asketh of God aboue all things that hee would giue him a cleane heart and poure the holy ghost into him to let vs vnderstand that it doth little auaile vs to bee gratefull vnto the world if withall wee bee hatefull vnto God Then wee are hatefull vnto God and out of his sauour vvhen our hearts bee vncleane and loaden with many spirits and then wee haue many spirits when vvee please others better then wee please God Which the Prophet liketh not but praieth vnto God that it would please him to giue him a cleane heart to beleeue in him and an vpright to serue him Why

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