Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	church_n	day_n	sabbath_n	1,846	5	9.4555	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45579	A banquet of essayes, fetcht out of famous Owens confectionary, disht out, and served up at the table of Mecoenas by Henry Harflete ...; Epigrammata Horace. English. Selections. 1653	Harflete, Henry, fl. 1653.; Owen, John, 1560?-1622.; Horace.	1653 (1653)	Wing H766; ESTC R3351	30,518	94

the proud dame may see her painted face and supersficialized soule her envious eye and contumelious tongue her impudent fore-head and immodest countenance In these Glasses the Altar-Priest enrobed in his vestry vestments may see is own picture 2 Kings 10. there he may see the worshippers of Baal attired in Baals vestments and at last their idolatrous vestments by the command of Jehu hewn off their shoulders with the edge of the sword In these Glasses the Persecutor may see the Whore of Babylon surfeited with the blood of the Saints Rev. 17. 6. and at length the righteous GOD avenging the blood of his servants at her hand Rev. 19. 2. In a word in these Glasses every sinful man may see the Anatomy of his own sinful soul and GODS definitive judgement for the same without timely repentance Rev. 21. 8. Thirdly Illuminative Good Books like Glasses do 1. Enlighten the house of the heart and keep out the 2. Dust of Pride and Hypocrise 3. Winde of vain-glory Qui legis ista The Printers Presse is like unto a Garden where are stinking weeds as well as sweet-smelling flowers what do I then I do like fine-handed dames pick up the flowers kick at the weeds I grace my hand with the one but I can scarce afford that my eye or foot should grace the other mine eye by a a speculation or my foot by an inculcation ESSAY III. Of Application Qui legis ista tuam APplication is the life of Doctrine It is a strong perswasion to conversion It was a Symbole of Aurelius Numerianus Esto quod audis Be what you hear To which I may adde Esto quod legis Be what thou readest or lead thy life according to that rule given in thy Book-Doctrine and thou wilt shall I say work a miracle put a living soul into a dead body revive the dead letter by the spirit of Application In vain is Reprehension without Application how fitly have the Greeks fitted it calling it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} apto to fit for harmony is a sweet and pleasant Musick consisting of many notes yet none discord but sweetly close together If the Reader or Hearer apply not that which is read or heard by a religious life and conversation there is a jarre or discord between the Confuter and Confuted who denies the truth of the Doctrine in his irreligious practice how sweetly then do the Writer and Reader Preacher and Hearer accord when the work of the one attends the word or pen of the other when Obedience makes the Epilogue to the Writers Catalogue when the one gives a Practical Amen to the others Theoreticall Doctrine Tuam Application is a kinde of Adaptation and the Doctrine must be fitted for Application as Taylors fit apparel for the body neither too wide nor too strait if it be too wide it may draw the Reader or Hearer to a presumption or obduration if it be too strait it may perswade him to desparation Tuam Men write because men are vicious and vicious men should read to mend that 's the end of writing and reading too but we do like Taylors we are mending all the week all the yeare yea all our lives long and yet not mended We sit mending upon the Shâ—p-board of this World and forget that Hell is so near us as under the Board every time we commit a sinne we throw a shred to Hell Our good actions are forgotten assoon as gotten The Worldling makes a journey to Church every Sabbath day and sometimes heares the Word with the â—ares of attention but could never â—inde the heart of retention the Preacher may reply but he never intends to apply and sometimes Gods House may be a continent for his body but his Counting-house shall be a repository for his minde and so leaves his Religion where he found it so that he ties Religion altogether to time and place nay to his Holy-day-apparel too he sâ—râ—ps himself of his Holy-day-cloathes and ã€ˆâ—Šã€‰ his Soul of devotion altogether Thus runs he posting to his native rest Forgets the Word and takes it for a jest ESSAY V. Of Reprehension Qui legis ista tuam reprehendo ETymologies may sometimes instruct and without offence of me essayed to initiate an Essay of Reprehension The Latines call it Reprehensio from re and prehensio a taking or pulcking back Experience daily objects to our sight the untoward carriage of the home-bred or countrey-horse who being altogether in the extreames is either too dull and slow or too quick and hasty either too forward or too backward wherefore his Rider provides him both calcar and fraenum a spurre and a bridle a spurre to prick him forward when he is too backward and a bridle to keep him back when he is too forward Me thinks the refractory will of man is like this untoward Horse who wants the spurre of exhortation to prick him forward to the performance of good when he is dull and defective and the bridle of dehortation or reprehension to refraine his forwardnesse when he runnes head-long into exorbitant courses Reprehendo The Greeks likewise challenge an instruction by an Etymon in their verbal significations Reprehension by them is expressed by three significant words Viz. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or else {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which word signifies plaga ictus or vulâ—â—is a wound or stroke 'T is true inâ—eed that the words of the reproover must be cutting to make them curing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} super and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} percussio a wounding or striking upon the conscience The powerful words of some Ministers have stricken such strange effects into the consciences of some weak Christians as that they have been no small provocation to despaire and desperation must have some pleasing object though it work to the confusion of the weak subject unlesse the power of Gods hand in his Majesty prevent the intended mischief of Satans head in his malice 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which word signifies querimonia expostulatio or accusatio a complaint expostulation or accusation uttered in some querimonious dialect The Latine may enable the word to beare the burden of this sense expressing it to be the same with accusare and incusare making some difference in respect of the personall object of reprehension onely according to the old verses of that ancient Grammarian JOHANNES ã€ˆâ—Šã€‰ GARLANDIA Dicitur accusans aequales at que minoreâ— Dicitur incusans majores meliores The Commentary expounds it thus accusare est culpare incusare est reprehendere we accuse and thereby blame our equals

A BANQUET OF Essayes Fetcht out of Famous OWENS CONFECTIONARY Disht out and serv'd up at the TABLE OF MECOENAS By HENRY HARFLETE sometime of Grayes-Inne Gent. London Printed by T. R. E. M. and are to be sold by Joseph Barber at the signe of the Lambe in the New-buildings in Pauls Church-yard 1653. To the Right WORSHIPFUL And my much honoured Friend Kinsman SIR CHRISTOPHER HARFLETE Knight Sir YOur former favours oblige me to a votal if not total requital at least to an acknowledgement though 't be but in this slight Commemoration and so near alliance may command this Dedication I might have elected some titular Protector to cherish this weak Infant of my Braine but I content my self with an inferiour choise desiring your self my tutelar Patron Accept of these my poor labours which were the selected object of my Meditations on purpose to keep me from idlenesse the mother of all mischief That excellent saying of St Hierome egg'd me on to these Meditations A liquid operis facito ut te Diabolus inveniat occupatum non enim facilÃ¨ capitur Ã Diabolo qui bonovacat exercitio Be alwayes doing something that so the Devil may finde thee imployed for he is not easily caught in the Devils snare who is well busied Sir were there not Lectores who be Lictores or could all my Readers be free from the aspersion of critically censorious I could well afford to imitate my Author Commend my book to the Reader and my self to you however let it be so I'lâ— expose my selfe to charitable judgements and venture it Inveniat noster Patronum ut ubique libellus Librum Lectori dedico mÃ¨que tibi Your Worships affectionate Friend and Kinsman to commend HENRY HARFLETE A BANQUET OF Essayes Upon these verses Ex. lib. 1. Ep. 2. Qui legis ista tuam reprchendo si mea laudas Omnia stultitiam sic nihil invidiam ESSAY I. Of Reading Understanding and Practising Qui legis THE World is now so laden and larded with Learning as that it s not only fatigated with the burden of it but also its fascinated shall I say fatuated with such a supposed felicity as that it loathes the life of it too that 's action Reading is like the body Understanding like the apparel and Practising like the soule The body of reading being mortal cannot but quickly meet with a dissolution did not the soule of Practice animate it the apparel of the Understanding keeping it from the frigid and defending it from the torrid aire that from obscuration this from oblatration For Writings might quickly espy a Momus did not the backbiter eye an understanding MECOENAS ready to defend the Authors quarrel forcing him to praise if not practise what he reads though he never read to praise or practise but to traduce Qui legis Well may the World be reported Spherical in that it 's vertical even so cloyed with a number of giddy-headed readers as that it surfets with their issue doctrine so that they loath that which they should love Preaching Ever since our Bacchanalian tospots have scorned our Ecclesiastical despots obliging their devotion to the temple of Baccus the Pulpit with them hath been counted a reproach and no marvel for they have turned the current of their devotion another way making their belly their god the Drawer or Tapster their Priest the Barre his Pulpit the Taverne or Ale-house their Temple their Wine or Ale their Spirit their Stomack their Altar their several sorts of Drinks their Graces their belchings or spewings their prophecies or knowledge and the best book they delight to lay open before them to read in is their Hostesse or her fine Daughter Qui legis Time was when the Church had many Practisers but few Readers time is that a contradictory position being laid in the balance of the Sanctuary makes up this proposition That this now Church hath many Readers few Practisers The Primitive Catecâ—umenists heard and practised but our Moderne Mythologists hear and read but practise not The Church in her Infant-cradle might glory in the number of her Rockers if I may so terme them but in this her Maturity she may well condole the plenty of her lazy rackers and who be they but her learned Readers The World now doth boast in Knowledge and scornes to take the paines to make a double journey to the Temple on the Sabbath unlesse it be either for customes sake or as the women came to the Theater according to the Poet Spectatum veniunt veniunt spectentur ut ipsae So these come to be seers not to hear their Seer or perchance to be seen rather then to be taught and why either 1. Self-conceit perswades them that they know already as much as the Preacher can tell them or 2. Else blinde devotion strikes in them this opinion that they have done God good service to visite his Temple once a day or 3. Their learned ignorance would conceive that for an undeniable Orthodox which graver judgements have censured for a palpable Paradox even that Reading is better then preaching What though St. Augustine was converted by reading some part of the thirteenth chapter of St. Paul to the Romanes Wilt thou therefore conclude that the word read doth out-poise the word Preached in the balance of profit Thou readest the proverb and believest it that Una hirundo non facit ver One swallow makes not Summer In all this conceive me aright though I commend Preaching yet I condemne not Reading for both be excellent It is a rule in Rhetorick given from that great Oratour Cicero concerning comparisons that Necesse non est in rebus comparandis ut alteram vituperes si alteram laudes The law of reason cannot impose this necessity upon comparisons that the praising of one part should derogate any thing from the worth of the other Nâ—y let me ground this position upon the rock of truth fetcht out of the quarry of great St. Chrysostome Negligentia legendo eget diligentiÃ praedicando because the Reader is negligent he wants the Preachers diligence I cannot but admire at the foolishnesse of some in the managing of their states who neglect Preaching and buy damnation with Reading For what is it available for a man to be accounted learned and judicious and then after death go to hell for want of Practice He that reads and understands not is like the Parrot who may utter a perfect Orthology yet is ignorant of the true Aâ—tiology or true meaning of the words spoken and surely no wiser is that man qui legit non intelligit who reads and understands not would you spell a reason for it then put them two together and you have it legere non intelligere est negligere To read but not with the intellecâ— is to neglect But he that understands and practiseth not is like that proud Silke-worme who enrobes himself in gorgeous array rather to attract personall reverence and worldy

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