Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	add_v	life_n	write_v	2,999	5	5.9232	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06606	A treatise of the iudge of controuersies. Written in Latin, by the R. Father Martinus Becanus of the Society of Iesus, Professour in Diuinity. And Englished by W.W. Gent; De judice controversiarum. English	Becanus, Martinus, 1563-1624.; Wright, William, 1563-1639.	1619 (1619)	STC 1707; ESTC S101284	69,267	198

waies Some of them thus All scripture is profitable to teach and to argue Therefore traditions are superfluous which is much like vnto this All meat is profitable to nourish Luc. 11. 41. Dan. 4. 24. Therefore drinke is needlesse or els thus All alsmedeedes are profitable to Saluation therefore prayer is needlesse and the Sacraments are needlesse Alas who will not pitty such follies Or thus All scripture is profitable that is sufficient therefore traditions are needlesse But what an exposition is this Is it the same to be profitable and to be sufficient if it be so one may also interpret that place of S. Paul in the 1. Tim. 4. 8. same place Piety is profitable to all things that is Piety is sufficient for all things therefore all other things are needlesse And likewise that Take 2. Tim. 4. â—1 Marke and bring him with thee for he is profitable to me for the ministery that is sufficient Therefore Timothy Titus and Onesimus and all the rest were needlesse But who doth not now euidently perceaue that if this licence of interpreting the Scripture were once permitted how easy it were to corrupt it all But that the matter may appeare more plainly the text of the Apostles is well to be considered For the Apostle in the cited Chapter doth exhort Timothy the Bishop that he should instruct his subiects in fayth and good workes and that he should reprehend his aduersaries who being corrupted in mynd and reprobate concerning fayth 1. Tim. 3. 16. did resist the truth And that he might shew that he was able to performe it he addeth But thou continue in those things which Ibid. paulo post thou hast learned and are commtted to thee knowing of whome thou hast learned And because from thine infancy thou hast knowne the holy Scriptures which can instruct thee to Saluation by the fayth that is in Christ Iesus For all Scripture inspired of God is profitable to teach c. Where by the holy Scripturs which he sayth Timothy to haue knowne he meaneth the Scripture of the old Testament For at that tyme when Timothy was a Child the Scripture of the new Testament was not extant Therefore the Apostle in that text thus doth argue All Scripture inspired of God is profitable to teach subiects reprehend aduersaries But the Scripture of the old Testament which thou hast knowne from thy infancy is inspired of God Therefore it is profitable to teach thy subiects and to reprehend thy aduersaries And when thou art well instructed with the knowledg of that Scripture thou wilt obtaine great aide thereby to performe that which I haue tould thee And from the same head one may conclud in this manner All Scripture inspired of God is profitable to teach and argue And whosoeuer is instructed with the knowledg of this Scripture shall obtaine great aide thereby to performe them both Now out of both these arguments it followeth that these three propositions are true according to the Apostle 1. All Scripture inspired of God is profitable to teach and argue 2. That the Scripture of the old Testament is profitable to teach and to argue 3. That the Scripture of the new testament is profitable to teach and to argue As therefore it doth not follow the Scripture of the old Testament is profitable therefore the Scripture of the new Testament is needlesse superfluous Nor the contrary The Scripture of the New Testament is profitable therefore the Scripture of the old Testament is superfluous So also it doth not follow that tradition is superfluous because the old and the new Testament are profitable THE VIII TESTIMONY FOR I testify to euery one hearing the words â—po 22. 18. of the Prophecy of this booke If any man shall add to these things God shall add vpon him the plagues written in this booke And if any man shall diminish of the word of the booke of this Prophecy God shall take away his part out of the booke of life Heereby our aduersaries conclude in this manner If any man shall add to the words of this Apocalypticall Prophecy he shal be punished of God But the Catholikes add traditions Therefore the Catholikes shal be punished of God They may also conclude in this manner If any man shall add to the words of this Apocalipticall prophecy he shal be punished of God But the Caluinists add Ghospells Epistles of the Apostles the institutions of Caluin the Cathechisme of Hidelberge Athanasius Creed and also the first foure generall Councells Therefore the Caluinists shal be punished of God Or in this manner If any man shall diminish of the words of this Apocalipticall prophecy he shal be taken out of the booke of life But the Lutherans do not only diminish of the words of this Apocalipticall prophesy but also bring it into question whether it be true or no and not acknowledging it to be diuine and Canonicall tell vs in plaine termes that it is counterfait Apocalipticall Therefore they shal be taken out of the booke of life But now to the purpose S. Iohn forbiddeth nothing els but onely that the words of the Apocryphall prophecy be not corrupted of any Which he insinuateth to be done two wayes first by addition as if one should add any thing to the Apocalipticall prophecy to be as a part of it which is not Secondly by diminishing as if one should take something from it although it did not belong to it which certainly doth The Catholikes do neither But with an example I will declare it better S. Iohn foretelleth that in a certaine tyme two Prophets shall come clothed with sackcloath who shall prophesy a thousand two hundred sixty dayes and shall haue power to shut heauen that it raine not in the dayes of their prophesy and to turne the water into bloud c. To which prophecy the catholikes ad nothing at all which doth not belong vnto it nor take any thing away which is added therto but leaue it whole as it was prophesied of S. Iohn But our aduersaries do the contrary especially those who say that Luther and Caluin were the two Prophets For these who say this must of necessity diminish of the words of this prophecy seing that it is certaine that Luther and Caluin were not cloathed in sackcloathes nor had any power of shutting heauen nor also had those properties which follow The Conclusion of all that is contained in this Booke TWo things I haue hitherto endeauoured to performe The one is to shew that the Scriptures cannot be the iudge of Controuersies but the Church And this I haue declared six wayes First by the office of the iudge which is not fitting for the Scripture because the Scripture caÌ„not pronounce sentence in that manner betweene two at variance so that the one party may see it is for him and the other perceaue it is against him Secondly out of the scripture it selfe in the which two things are to be considered the

A TREATISE OF THE IVDGE OF CONTROVERSIES WRITTEN In Latin by the R. Father Martinus Becanus of the Society of Iesus Professour in Diuinity AND Englished by W. W. Gent. IHS Permissu Superiorum M. DC XIX THE PRINTER TO THE READER GENTLE Reader hauing perused this short Treatise traÌ„slated into English and sent vnto me by a friend I was straight moued with earnest desire to set the same forth in Print hoping that many wold reape great benefit by reading it come to be resolued in the may nest of the Controuersyes that now disturbe the ChristiaÌ„ world yea such a CoÌ„trouersy as the knowledge therof is the beginning of al Truth contrarywise Errour therein the fountaine of all Contentions For if both sides Protestants as well as Catholikes would admit some visible Iudge liuing on earth endued with full authority to decide their controuersyes about the sense of holy scripture by sentence infallible not obnoxious vnto deceit Contentions might be soone ended and an vniuersall peace throughout Christendome for in matters of Religion established Now the contrary currant perswasion That Scripturs are cleare and perspicuous in all points of Controuersy and their true sense apparent obuious to euery simple man that shall attentiuely peruse the Text hath opened a wide gap for all Heresyes to enter into Christendome rending in peeees the Peace Vnity therof and depriuing the same of all meanes by which CoÌ„tentions may be brought to some finall end For men being once perswaded that they see the Truth in all points of Religion controuerted no lesie cleerly shining in the Holy Scriptures then the Sunne doth at noone day they must needs condemne as erring wanting the light of Gods spirit all others that shal vnderstand the Scriptures otherwise then they do And this so peremptorily as they will contemne the sentence of any Pastour or Pastours that shal sit in iudgment vpon the CoÌ„trouersy This presumption of light to vnderstaÌ„d the Scriptures aboue their Elders so much proclaymed in ProtestaÌ„ts pulpits makes our Aduersaryes disagree implacably and without hope of reconcilement not only froÌ„ vs but also betweene themselues Yea as a ProtestaÌ„t of great name well acquainted Hook Eccles folis pag. 119. with the proceedings of their Churches complaines this conceit hath made thousands so headstrong euen in grosse palpable errors that a man whose capacity will scarse serue him to vtter fiue words in sensible manner blusheth not in any doubt concerning matter of Scripture to thinke his own bare Yea as good as the Nay of all the wise graue and learned iudgmeÌ„ts that are in the whol world which Insolency must be repressed or it will be the bane of Christian Religion Thus he This insolent doctrine is in this Treatise solidely briefly perspicuously confuted and the necessity of a liuing Iudge assisted by Gods special prouideÌ„ce infailibly to decide the Controuersyes of Religion is so cleerly demonstrated that I conceaue great hope that many by the perusal therof will cast off the foresayd proud Hereticall perswasion which themselues are forced to confesse to be the bane of Christianity I pray God this my wish may take effect and thou that art a Christian reape as much comfort by the reading thereof as I wish vnto thee OF THE IVDGE OF CONTROVERSIES HEERE We treat of the Iudge of Controuersies in matters concerning Faith Religion about which we Catholikes and our Aduersaries do differ Our Aduersaries for the most part do hould that Scripture alone is the Rule and Iudge of all Controuersies in matters of faith and religion And that out of it alone all controuersies Whatsoeuer may be decided and ended without any other Traditions or authority of the Church This they proue three wayes First because God in the old Testament did send the Iewes to Scripture only as vnto their Iudge for we reade Isa 8. 20 in the Prophet Isaias To the law and testimony The same also doth Christ in the Ioan. 5. 39. new when he sayth Search the Scriptures And the men of Beroea followed this counsell of Christ of whom it is written that they were daily searching the Act. 17. 11. Scriptures if these things were so Secondly because God in the ould Testament hath commanded that nothing should be added to the Scripture Deut. 4. 2. you shall not ad to the word sayth he that I speake to you And againe VVhat I commaund Deut 12. 32. thee that only do to our Lord neither adde any thing nor diminish Likewise Christ him selfe and his Apostles in the new Law do condemne all Traditions will haue vs to be satisfied with Scripture only as in S. Matthew You haue Mat. 15. 6. made frustrate the commandement of God for your Tradition And againe I persecuted the Galat. 1. 13. Church of God sayth S. Paul being more aboundantly an emulatour of the traditions of my sore-fathers And also Beware least any Colloss 2. 8. man seduce you by Philosophy and vaine fallacy according to the tradition of men Thirdly because S. Paul plainly doth confesse that only Scripture by it selfe is sufficient when he saith All 2. Tim. 3. 16. scripture inspired of God is profitable to teach to argue to conuert to instruct in iustice that the man of God may be perfect instructed to euery good worke And the same Apostle accurseth them who thinke that any thing ought to be added to the Scripture If any sayth he Euangelize to you besides that which you haue receiued be he anathema The same also S. Iohn doth witnesse I testify sayth he to euery one hearing the words of the Prophesy of this booke if any man shall ad to these things God shall ad vpon him the plagues written in this booke So far our Aduersaries But Catholikes make a distinction betwixt the Iudge and the Rule They call that the Iudge which giueth sentence betwixt them that contend And that the Rule according to the which sentence is giuen by the Iudge They supposing this distinction teach three things First that the Church is the Iudge of Controuersies Secondly that the Rule which the Church doth follow in giuing of sentence ought not to be the Scripture only but scripture and tradition togeather Thirdly that the Church according to this rule may pronounce sentence two wayes eyther by the Pope who is Head and Pastour of the Church or els by generall Councells approued by him the which do represent the Church By both which meanes the sentence cannot but be infallible For neyther is it possible that the Pope should erre in faith to whom it is sayd in the person of S. Peter I haue praied for thee that thy faith may not saile Neyther the Councells lawfully assembled by reason of the promise of Christ Behould I am with you alwayes euen to the consummation of the world Now to the end I may the better confirme this opinion and conuince the other I purpose to vse six arguments by

and the other Phacee King of Israel passage is made presently to the B. Virgin Behould sayth he a virgin shall conceaue and shall bring forth a sonne and his name shal be called Emanuel And in the 14. Chapter where the Prophet passeth from the king of Babilon vnto Lucifer and in the 71. Psalme passage is made from Salomon vnto Christ All the kings of earth shall adore him Vide D. Hieron l. 5. in psal cap. 16. and in the sixt Chapter of S. Iohn the Euangelist passeth from barly loaues to the Eucharistical or Sacramental bread And so often tymes in other places The sixt obscurity ariseth from this that in the Histories of Scripture things are not set downe in that order in which they were done In like manner that the computation of yeares doth not appeare plaine and manifest Lastly that certaine bookes often tymes are cited which if they were extant they would help the reader very much but seeing they are not to be found they leaue him doubtfull in suspence as are these which follow 1. The booke of the warres of our Numer 21. v. 14. Iosue 10. v. 13. 3. Reg. 11. v. 41. 3. Reg. 14. c. Lord. 2. The booke of the Iust 3. The booke of the words concerning the daies of Salomon 4. The booke of the speaches concerning the dayes of the kings of Iuda and the kings of Israel 5. The booke of Samuel the Prophet 1. Paral. 29. v. 29. Ibidem concerning the acts of Dauid 6. The booke of Nathan the Prophet concerning the same things 7. The volume of Gad the Prophet Ibid. 2. Paral. 9. v. 19. Ibid. Ibid. 8. The booke of Nathan the Prophet concerning the acts of Salomon 9. The booke of Achias the Silonite of the same 10. The vision of Addo the Prophet 2. Paral. 20. v. â—4 against Ieroboam the sonne of Nabat 11. The history of the kings of Israel written by Iehu the sonne of Hanan â— Paral. 26. v. 22. 12. The history of king Ozias written by Isay the sonne of Amos. 13. The sermons of Ose concerning 2. Paral 33. v. 19. 2. Paral. 35. v. 25 Iere. â—6 v. 6. the deedes of Manasses 14. The lamentation of Ieremy in the funerall of king Iosias 15. The volume of Ieremy concerning the ruine of the Citty and the captiuity of the people 16. The booke of Ieremy concerning Iere. 51. v. 61. 1. Machab. 16. v. 24. 2. Macha 2. 1. the destruction of Babilon 17. The booke of the tyme of the preisthood of Iohn Hircanus 18. Descriptions of Ieremy the Prophet 19. The booke of Henoch Epist Iâ—dâ— Apostoli Besides these causes there are many others the which I will touch in passing For first somtymes there are many sentences couched together betweene the which eyther there is no connexion or at least the connexion doth not appeare 2. Hebrew words occur the which of few are vnderstood 3 Oftentymes the answere which is made seemeth not to be so fit to the purpose of the question propounded 4. Very often words are doubtfull so that it cannot be discerned in what sense they are to be taken as in this place of the first to the Corinthians For other foundation no 1. Cor. â— v 11. man can lay besides that which is layd which is Christ Iesus And if any man build vpon this foundation gould siluer precious stones wood hay stubble the worke of euery one shal be manifest for the day of our Lord will declare because it shal be reuealed in fier and the worke of euery one of what kind it is the fier shall try If any mans worke abide which he built thereupon he shall receaue reward if any mans worke he shall suffer detryment but himselfe shal be saued yet so as by fier This place without doubt is most hard 1. Because it is hard to vnderstand what is meant by gould siluer hay and stubble 2. What is meant by the day of our Lord. 3. What by fier 4. What it is to burne and to suffer detriment Lastly what it is to be saued so as by fier Whereupon S. Augustine writeth Aug. in l. dâ—â—iâ—e oper c. 15 plainly that this is one of these places of which S. Peter spake in his last epistle when he sayd there are some things in the epistles of S. Paul hard to be vnderstood Petr. â—ost epist 3. 16. That other place of S. Paul is as hard VVhat shall they do that are baptized 1. Cor. 15. â—â— for the dead if the dead rise not againe at all why also are they baptized for them for it is not easy to explicate what to be baptized signifieth in this place and what to be baptized for the dead As concerning the which six diuers opinions are extant in Bellarmine Bel. lib. 1. dâ— Purg. c. 4. Likewise in the same Apostle this sentence is found It is impossible for them that were once illuminated haue tasted also of the heauenly guift and were made partakers of the holy Ghost haue moreouer tasted the good word of God and the powers of the world to come and are fallen to be renewed againe to pennance crucifying againe to themselues the sonne of God Which wordes are most obscure and by the ill vnderstanding of them the heresy of the Nouatians arose in S. Cyprians tyme who sayd that neyther penance nor pardon was to be giuen to them that fell and therefore they called themselues Catharos that is pure and cleane And this is sufficient about the causes whereby the Scripture according to the true and lawfull sense therof is very hard and obscure There remayneth yet another question which shal be briefly examined Wherefore is it Gods will that the Scripture should be obscure THIS truly is a great question and worthy to be sought out wherefore the Scripture being by reason of the things themselues and the misteries therein conteined very obscure is made yet more obscure by reason of the manner of treating thereof and this according vnto the will and disposition of God And wherefore rather by his will and disposition are not those mysteries which seeme obscure by themselues so clearely propounded that there may be no difficulty to any in the vnderstanding of them Truely there be diuers reasons of this of the which I will here set downe some few The first reason is Because God as he is willing that an order be kept in al other things euen so also in his Church to wit that there should be some who might teach and some who might be taught which order could not be kept if the Scripture were so plaine that it might easily be vnderstood of all to the which that place of S. Paul doth belong He gaue some Apostles and some Prophets and Eph 4. 11. other some Euangelists and other som pastours and Doctours to the consumation of the Saints vnto the worke of the ministery vnto the edifying of the body of

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