Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	aaron_n	anoint_v	head_n	13	3	4.9105	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

Christ and how he beleeued and of that which the Prophet Ieremy speaketh to this purpose TOnde capillum tuum proijce sume indirectum planctum quiae perijt fides ablata est de ore eorum said God vnto the Prophet Ieremy in the 7. chap as if hee would say O Ieremy my friend and Prophet poule the haire of thy head and then cast it vnder thy feet and weepe and bewaile the Synagogue because now there is no truth in her mouth and the faith of her Commonwealth is vtterly lost Men did neuer poule their heads in holy scripture nor rent their garments nor shed many tears but for very great disasters or pitifull accidents as for the death of Iobs childreÌ„ with all the losse of all his goods for what cause holy Iob shaued his hair rent his garmeÌ„ts cried out with loud cries It is much here to be noted and also necessary to bee known that seeing the scripture saith that the soule which committeth the sin that the selfesame shal endure the punishment why God coÌ„manded Ieremy to weepe with his eies and poule his hair for the sins which others haue committed If Israel do offend fall into the sin of idolatry how is the good Prophet Ieremy to be blamed why is he commanded to poule his hair for it cast it vnder feet Hath not euery man think you inoughto do to weep for his own sins without weeping for other mens sorrows Hugo de sancto victore answereth vnto this doubt vpon those words Defecerunt prae lachrimis oculi mei Thren 1. and saith that there is nothing more natural vnto good meÌ„ theÌ„ to weep for the sins of the wicked The charity of the good is so great the carelesnes ossinners so idle that the iust meÌ„ dofirst weepe for the sins of the wicked then they do weep for theÌ„selues O how many sinners do we see in these daies sporting laughing in the world for whose sins the iust do weep and giue themselues discipline O that it would please the God of heaueÌ„ that the heart of him who sinneth would receiue such griefe as the iust in seeing him sinne I sweare by the law of a good man that none would go to rest at night with sinne nor rise in the morning without grace Is there any day saith Cyrillus vpoÌ„ Leuit. in which a good maÌ„ doth not better himself or any moment wherin he doth not merit considering that he doth imitate the good in that which they do weep for the wicked in that they commit King Dauid did weepe for the death of his deare sonne Absolon and not only because hee was his son but because he saw him die in that euil estate The son of God wept ouer the city of Ierusalem not only because they would there kil him but because they wold neuer ameÌ„d theÌ„ of their wickednes The Prophet Ieremy did weepe very much for the captiuity of his people not so much because they were in captiuity in BabiloÌ„ as because they would not neither for that punishmeÌ„t or any thing else leaue their idolatry the great captain Iosua with all the nobles of Israel wept not because of his own life which was not long but because they saw how ingrateful the synagogue was to god The Prophet Samuel wept when king Saule came froÌ„ the conquest of Amelech not so much because God had depriued him of a kingdome but because hee had falne into such a great sinne Saint Augustine in his Confessions saith thus We do not see good men so much occupied in any thing as in drawing euill men to good life and when they can neither by entreaty nor threatning conuert them then they betake themselues to weep bitterly for them When Ieremy said Defecerunt prae lachrimis oculi mei and when Dauid said Exitus aquarum c. what else would they say but that the eies of the one of them were failed for weeping for the paines which the people endured and that the eies of the other were made a sea of teares for the great wickednesse which he saw in Israel Anselmus in his meditations saith thus O sweet Iesus O my good Lord if good men should not aid me with their holy praiers if holy men should not helpe me to weepe for my grieuous offences what would become of mee wicked and wretched creature O what infinit charity O what vnspeakable mercy saith Ierome vpon Ieremy had our Lord vpon the wicked Synagogue and alwaies hath vpon euery sinfull soule considering that he commanded the Prophet Ieremy to weep for the sins committed by her as though they were his own Wherfore thinkest thou doth our Lord command holy iust men to weepe for our sinnes but because he knoweth better then we our selues that if we haue power to fall into sins yet that we cannot lift ourselues out of them without his grace license Who then is able to obtaine vs this grace but he who is in state of grace It is to be noted that in Ieremies weeping our Lord commanded him first to poule his he are then cast it and tread it vnder his feet and that then hee should weepe ouer them of all which things there is none which wanteth a secrete and a mystery What other things are the superfluou heares in the head but the vaine and light cogitations which are in the mind When he saith That the oftner our heare is pouled and shaued the more they encrease grow what meaneth hee else but that filthy and vnclean thoughts the more they are suppressed and kept vnder the faster they grow vpon vs What doth he else mean when he commandeth Ieremy not to pul vp his hear by the root but only poule it but only that if we be able to resist vncleane thoughts yet wee are not able wholly to subdue them and pull them vp The roots of the heare remaine alwaies in the head and the rootes of vaine desires continue alwaies in the soule if our Lord dooth permit this it is because wee should haue matter wherevpon to exercise our selfe in and occasion to merit the more Then we do pâ—â—â— vp our euill cogitations wheÌ„ we throw them out of our hearts then we spurn theÌ„ with our feet when we return no more to thinke vpon them and then we weepe with all our heart when we repent that euer wee consented vnto them O how happy should I be if I could shaue the superfluous thoughts of my heart could kick at the disordinate desires of my mind could weepe the times which I haue euilly spent for in the latter day wee shall giue as strait an account of the times which we haue euilly spent as of the offences which we haue committed Speaking more particularly seeing that God coÌ„manded the Prophet Ieremy to poul his head as if he had ben a simple man kicke at that which he had pouled weep many tears it is conuenient now that

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