Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	king_n	see_v	1,786	5	3.4083	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06517	The confutation of Tortura Torti: or, Against the King of Englands chaplaine: for that he hath negligently defended his Kinges cause. By the R.F. Martinus Becanus, of the Society of Iesus: and professour in deuinity. Translated out of Latin into English by W.I. P.; Refutatio Torturae Torti. English	Becanus, Martinus, 1563-1624.; Wilson, John, ca. 1575-ca. 1645?	1610 (1610)	STC 1699; ESTC S122416	35,918	75

filiorum Aaron Sacerdotum qui vncti sunt quorum consecratae manus vt Sacerdotio fungerentur These be the names of the Sonnes of Aaron the Priests that were annoynted and whose handes were consecrated to do the function of Priesthood And againe Num. 35. 25. Manebit ibi donec sacerdos magnus qui oleo sancto vnctus est moriatur He shall stay there vntill the high Priest that is annoynted with holy oyle do dye 19. Behould heere you haue diuers places of Scripture in which Priests are called Annoynted and therefore Kinges are not alone so called This yow might haue learned out of S. August vpoÌ„ the 26. Psalme concerning the title therof where he teacheth that in the old Testament Kinges and Priests were annoynted for that both of them did prefigure one Christ or Annoynted which was to be both King and Priest The wordes of S. Augustine are these Tunc vngebatur Rex Sacerdos Duae istae illo tempore vnctae personae In duabus personis praefigurabatur futurus vnus Rex Sacerdos vtroque munere vnus Christus ideo Christus Ã Chrismate Then was annoynted both the King the Priest These two persons at that time were annoynted In two persons was prefigured to be both a King and a Priest one Christ in both offices therfore was Christ so called of Chrisme c. And againe vpon the 44. Psalme about those words vnxit te Deus God hath annointed thee c. he writeth thus Vnctum audis Christum intellige Etenim Christus Ã Chrismate Hoc nomen quod appellatur Christus vnctionis est Nec in aliquo alibi vngebantur Reges Sacerdotes nisi in illo regno vbi Christus prophetabatur vngebatur vnde venturum erat Christi nomen Nusquam est alibi omnino in nulla gente in nullo regno Thou hearest saith S. Augustine Annoynted vnderstand Christ For Christ is deriued of Chrisme This name that is called Christ is a name of Annointing or vnction Neyther were Kings and Priests annoynted in any sort any where then in that Kingdome where Christ was prophesied and annoynted and whence the name of Christ was to come In no other place is it at all in no other nation in no other Kingdome c. So S. Augustine 20. Therefore by the iudgment both of Scripture and S. Augustine no lesse Priests then Kinges are called Annointed But you will say they are not called the Lords Annoynted as Kings are First I answere that that 's no matter For we dispute not of wordes but of the matter signified by words Moreouer these two wordes Christ and Annoynted do signify one and the same thinge and as S. Augustine speaketh This Name which is called Christ is a Name of vnction And secondly I say you assume falsly For that Priests are not called in Scripture Annoynted only but also Christs And so we read in the second of Machabees 1. 10. Populus qui est Ierosolymis in Iudaea Senatusque Iudas Aristobolo Magistro Ptolomei Regis qui est de genere Christorum Sacerdotum his qui in Aegypto sunt Iudaeis salutem sanitatem The people of Ierusalem Iudea the Senate and Iudas do send greeting to Aristobolus Maister to King Ptolomey who is of the race of Christes or Annoynted Priests and to the Iewes that be in Aegipt c. Behould heere Aristobolus is of the race of Christes Priests therefore Priests are called Christs that is to say Annoynted 21. But you will yet obiect All these things are vnderstood of Priests of the old Testament but I would fayne see a place say you where the Priest of the new Testament to writ the Pope is called Christ or Annoynted Marry hearke you And I in like maÌ„ner would as fayne see a place where Kinges of the new Testament are called by that Name Is it lawfull trow yee for you to transferre this Name which was of old giuen to ancient Kinges and Priests by the holy Ghost to the King of England and shall it not be lawfull for vs likewise by the same right to transferre it to the Pope Heere you take vpon you too much 22. Moreouer I say that once only this Name of Christ or Annoynted is to be found in the new Testament in that sense whereof we now treat to wit in the 2. Chapter of S. Luke vers 29. where it is said Responsum acceperat Simeon Ã Spiritu Sancto non visurum se mortem nisi priÃ¹s videret ChristuÌ„ Domini Simeon had receiud an answere of the Holy Ghost that he should nor see death vnlesse he first saw the Christ or Annoynted of our Lord. Here our Sauiour is called the Christ of our Lord to wit Annoynted of our Lord. He was annoynted both King and Priest as S. Augustine aboue noted not with corporall oyle as were the Kings and Priests of the old Testament but with spirituall oyle to wit of the holy Ghost For vpoÌ„ him rested the spirit of our Lord the spirit of wisdom vnderstanding the spirit of counsell and fortitude the spirit of knowledg and piety as it is written in Isay the 11. Chapter vers 3. And this is that which Dauid foretold Psalme 44. 8. Vnxit te Deus Deus tuus oleâ— laetitiae prae consortibus tuis God hath annoynted thee yea thy God with the oyle of gladnes before all thy companions That is to say God hath annoynted thee Priest and King in a peculiar manner before all other Kings Priests For he annoynted thee with the holy Ghost and them with corporall oyle only Heerehence I gather that wheras the Kings Priests of the old Testament were therefore annoynted with corporall oyle that they might be a Type or figure of the Messias to come who was to be annoynted both King and Priest with spirituall oyle so much the more doth this Name Annoynted or Christ our Lord agree to Priests then vnto Kings by how much Christ tooke vpon him the office of a Priest in this life more then of a King Or els if he equally tooke vpon him both offices then by equall right Priests as well as Kings may be called Annoynted or Christs of our Lord And therfore I see no cause why yow should attribute this Name only to Kings and take it away from Priests vnlesse it was because it pleased your fancy so to do The sixt Paradoxe 23. YF besides Christ say yow the Pope should also be head of the Church it should be a moÌ„strous and two-headed Church For thus you write pag. 331. of your Booke Monstrosum verÃ² corpus cui plus vno sit capite That is a monstrous body that hath more heads then one And then againe pag. 398. Vnicum est caput vni corpori Ecclesia vnum corpus Nisi bicipitem aquilam fingas autem tricipitem Geryonem cui tot capita sunt quot in mitra Pontificia coronae Christus ergo solus Ecclesiae caput non Papa There is but

your cerimonies or the publike vse therof who when he was first Crowned in Scotland and after in England did most solemnely sweare to God in both places to mantaine in his Dominions that forme of Religion and no other which was then receaued publikely in his Kingdomes and established by the lawes of both Realmes c 42. Truly I perceaue you threaten your King that he shall be accompted periured if he permit the Catholicke Religion in his Kingdome or forsake his owne imbrace another What do you not thinke it lawfull for him to change his Religion if he haue sworne he will not do it So it seemes belike But how if the Religion be false which he hath sworne to mantaine What shall he then do Shall he persist rather in his false Religion then breake his oath Take heed what you say An oath say the Lawiers is no band of iniquity and I may adde nor of falsity And therfore notwithstanding an oath neuer so often made a man may change his Religion if it be false he may annull his pact or couenant if it be vniust This is most certaine What would you do if your King should say that the ReligioÌ„ is false which he now professeth Would you vrge him vpon his oath That in an euill act is annulled What Would you persuade him to forsake his false Religion imbrace the true I thinke you would Why do you then dissemble Why do you so much vrge the King vpon his oath as though vpon no occasion or euent soeuer it were lawfull to chang a Religion that is once confirmed by an oath although it be impious and false Go too gather your wittes togeather a little better and then speake 43. One thing I would yet demaund of you and that is this Your King in his booke of Premonition doth exhort Catholicke Kings and Princes that they should forsake the faith and Religion which hitherto they haue professed vnder the Pope and imbrace the English Religion which the King professeth Now it is well knowne that most of these Princes in their Coronation do sweare that they will neuer do it to wit change their Religion Heere I demaund I say whether your King hath lawfully and prudently exhorted them to do it or no If he hath done it lawfully and prudently why do you accuse the Catholickes who do but the like in a better cause If he did it vnlawfully and imprudently why did you not admonish him to surcease from such an Exhortation seeing yow are his Chaplaine and perhaps in this matter his Secretary Thus you stumble at euery blocke The thirtenth Paradoxe 44. YOv say that Cardinall Bellarmine is a Vow-breaker because of a Iesuite he is become a Cardinall For thus you write pag. 56. At votum non video cur Ã Mattheaeo Torto nominari debuit nisi si interposita voti mentione Domino suo Bellarmino gratificari voluit quo olim Iesuita factus voti se reum fecit hoc votum iam fregit postquam ostrum induit But I do not see how it can be called a vow by Matthew Tortus vnlesse in mentioning of the same he would needes gratify his Maister Bellarmine who being somtime a vowed Iesuite hath now broken that vow by putting on purple c. 45. It seemes you vnderstand aswell what it is to be a Vow-breaker as a periured person And euen as a little before you did pronounce your King to be forsworne if he should admit Catholicke Religion in his Kingdome So now you pronounce Cardinall Bellarmine to be a Vow-breaker because against his will he admitted the Dignity of a Cardinal Truly you are very ready to vpbraid and taunt And why I pray you doe you not call Luther a Vow-breaker who of a Monke became a married man if he may be called a married man and not rather a sacrilegious fornicator and adulterer Why not also a periured person that reiecting the ancient faith which he had receyued from Christ the Apostles and his Ancestours most holy and learned men and sealed with an oath did imbrace a new Religion repugnant to Christ and the truth 46. That you may therefore vnderstand the matter heare then what followeth It is one thing to vow or promise to God any thing absolutely and simply and another thing to doe it with a certayne limitation He that voweth after the first manner is bound to performe that which he promiseth he that voweth after the second maÌ„ner may be quit of his band when the limitation therof doth suffer the same ExaÌ„ples herof we haue in the old TestameÌ„t For the Daughters Wiues did vse to vow with this limitation to wit if their Parents and HusbaÌ„ds did consent therto Numb 30. The Nazaraeans in like manner vowed with this limitation to wit they bound themselues for a certaine time only not for their whole life Numb 6. So likewise doe we in our SOCIETY He that bindeth himself by a simple vow is not thought to be otherwise obliged theÌ„ at the arbitrement of his Superiours So as if he should be by them for a iust cause dismissed out of the SOCIETY the band or obligation ceaseth But he that bindeth himselfe by a solemne vow dependeth on the arbitrement of the Pope who may take him from the SOCIETY and place him in any other Degree or Dignity And what new thing is this now I pray you The like is dayly exercised amongst you You promise your King Allegiance and Obedience but with this double limitatioÌ„ First as long as you remaine in England Secondly as long as the King doth not chang his Religion For if it be otherwise you thinke you are not bound thereunto The fourteenth Paradoxe 47. YOV say the Catholickes teach fidelity not to be kept and falshood to be lawfull For thus you write pag. 156. of your booke Vos qui fidem non seruandam id est perfidiam licitam legitimamque docetis etiÃ¡mne vos quicquam de perfidia audetis hiscere in turpitudinem vestram etiam vel nomen nominare You that teach fidelity not to be kept that is to say falshood to lawfull dare you I say as much as once open your lippes against falshood or perfidiousnes or to name the thing to your owne shame 48. But stay my friend who be they with vs that teach this doctrine If your set purpose be nothing els but to deale falsely and to caluÌ„niate it is no great meruaile if you write thus For be it spoken with your good leaue this is a loudlye and a manifest calumniation But if you be desirous of truth as it becommed you to haue byn why did you not examine the matter first before you wrote it downe No doubt but you should haue found another kind of doctrine amongst Catholicks And if you yet please you may see what I haue formerly written of this argument in my Disputation Of keeping faith or promise to Heretickes and in my Sundry mixt Questions of the same matter

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