Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	aaron_n	altar_n	time_n	14	3	4.3274	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

improba as if hee would say Many famous men in watres and learned in sciences haue been banished from Athens not for any fault which they committed but for malice conceiued against them the which were rather willing and glad to liue in banishment than to dwell in an vngratefull citie Valerius Maximus sayth That the most notablest man that the renowmed Lacedemonia did euer bring forth was that great Philosopher Lycurgus because among all those which liued before his time those which succeeded him there was none equall vnto him in knowledge nor none which went beyond him in life The Oracle of Pithius Apollo being asked in what reputation he did hold Lycurgus made answere I am very doubtfull vvhether I should put him among the number of men or place him among the companie of Gods Notwithstanding that the Oracle had giuen this high testimony of Lycurgus and that he was pure in his life eloquent in learning constant in paines and very wise in his lawes yet all these vertues and excellent gifts could not keepe him from proouing the vngratefulnesse of his thanklesse citizens And therefore they did not onely iniury him in words but also they did shew by cruell deeds the hatred which they bare him and the hurt which they wished him for once they burned his houses and another time they followed him with stones and another time they dashed out one of his eies another time they expelled him from among the people and in the end for a recompence and reward of gouerning that Commonwealth eight and thirtie years they banished him out of the country and so hee died Plautus sayth That there is no loue worse bestowed than that which is bestowed vpon an vngrateful man because that man loueth nothing at all who loueth an vngratefull man I haue spoken all this against the vice of vngratitude and vsed so many examples because euery man might perceiue what great reason God hath to complaine vpon vngratefull men for seeing that the Philosophers doe inueigh so bitterly against them it would be but small reason that they should be defended by Christians S. Cyprian sayth Christ doth complaine of our ingratitude because that for so great vnspeakable a benefite as he did for vs in dying vpon the crosse hee did not bind vs to follow him in that kind of death or that we should die for him by the sword but that which good Iesus did bind vs vnto is that we should haue his blessed passion in a remembrance and loue him with all our heart How shall any man sayth Barnard beleeue that thou wilt venter thy life for Christ and for his faith seeing thou doest not remember his death in all thy life If thou wilt sayth Vbertinus haue the death of Christ help thee in thy last houre remember that death of his euery day because the sonne of God doth alwaies take pittie vpon those in their last houre vvhich doe remember his passion in their life time Christ saith And my griefe is alwaies before my eies because that among all the griefes which are ingratitude is cause of the greatest of them and among all the sinnes and naughtinesse which are this is the greatest for if there were no vngratefull men vnto God there should bee no sinne at all in the world Christ doth cal the sinne of vngratefulnesse dolour and griefe because that hee is alwaies grieued with it for the griefe which hee had of the thornes is past his whipping had an end and the paine of the crosse dured no longer than his life did last but the griefe of ingratitude is renued in him daily Christ doth also say that the griefe which hee doth complaine of is his owne griefe Dolor meus by which louing speech he doth let vs vnderstand that he is much more grieued to see vs sinne than it grieueth vs to be sinners Why doth Christ say in his complaint my griefe and not our griefe but onely because that wee doe not feele so great paine and griefe when we are punished by him as good Iesus feeleth to thinke that he must punish vs. I would to God that it would please his diuine clemency that I were so sory to commit an offence as it doth grieue him to punish me for then I thinke that I should not know how to sinne nor God should haue nothing to punish He complaineth also that he doth not only suffer griefe but he sayth that that grief is alwaies in his sight and therefore because wee doe neuer giue ouer sinning it is certaine that his griefe of compassion wil neuer haue an end Cease then my brother and giue ouer sinning and then the paine which thou doest endure will presently haue an end When thou shalt heare vs say that God hath any griefe or paine thou must not thinke that it is a griefe or paine which hee suffereth but onely a most entire and louing compassion which he hath vpon vs. When the sonne of God sayth vpon the crosse vnto his Father Why hast thou forsaken mee the chiefest complaint that hee formeth in that place is because hee causeth him to suffer so cruell a passion for such vngratefull people CHAP. IX How the sonne of God complaineth vpon the Synagogue that hauing carried them vpon his backe yet they be vngratefull vnto him AVdite me domus Iacob residuum domus Israel qui portamini ab vtere meo vsque ad senectam God spake these words by the Prophet Esayas chap. 46 as if he would say Hear me now he are me all you of the house of Iacob and all you which haue escaped of the house of Israel giue credite vnto my words seeing that I am the God which carry you vpon my shoulders from the houre of your birth vntill your death Vnder these few words God doth touch very many great matters for first he beginneth to call them then he biddeth them giue eare then he saith that it is hee who calleth them then he noteth who they bee whom hee calleth then how vvell he loueth them when hee sayth Qui portamini ab vtero adsenectutem But we must note first of all in this place why the Lord doth seperate the house of Iacob froÌ„ the house of Israel and why hee doth call the house of Iacob an entire house and the house of Israel a broken and dissolued house for he sayth heare mee all you of the house of Iacob all you of the house of Israel which haue escaped and remaine If Iacob and Israell and Israel and Iacob bee all one thing and all one house fauing that one man had two names how vvas it possible for the one to stand the other to fal In very truth in old time all the Synagogue had but one God one people one linage one king one law but when they began to sinne and play the Idolaters our Lord did immediately deuide theÌ„ By the one house by the other are vnderstood the church and the Synagogue whereof the one which

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