Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	earth_n	heaven_n	loose_v	6,038	5	10.6252	5	true

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

King or els contumelious to the Pope neyther whereof doth well beseeme you The iniury you offer to your King yow cannot deny For durst you without iniury haue answered your king eyther in iest or earnest when as after the death of Queene Elizabeth he demaunded the Crowne of England with these words If you will raigne in England go to the Diuell and couenant with him who is the distributer of all Kingdomes I thinke you durst not For if you had then farewell Chaplaineship Wherfore then dare you be so saucy to speake thus to the Pope but for that you list to raile vpon him 31. But you will say the Pope seekes a temporall Kingdome which is not due vnto him Let him coÌ„tent himselfe with a spirituall Kingdome But what if in like manner I should say of your King He seeks a spirituall Kingdome Let him content himselfe with a temporall Moreouer I adde that the Pope hath far more right to temporal Kingdomes then you King hath to the Church which thing I am to declare more largely in another place The ninth Paradoxe 32. YOv say that power to excommunicate was not giueÌ„ vnto S. Peter but vnto the Church to wit by those wordes Dic Ecclesiae c. Tell the Church and if he will not heare the Church let him be to thee as an Ethnicke As also by those other wordes Quaecumque solueris c. Whatsoeuer you shall loose vpon earth shall be loosed in heauen and whatsoeuer you bynd vpon earth shal be bound in heauen c. And yet notwithstanding you adde that the Church may transferre this power to whome she please For thus you write pag. 14. of your booke Potestas haec ibi cui data Non Apostolo Petro. This power there to whome was it giuen Not to Peter the Apostle And againe Vt autem Petro potestas ibi non data censuram hanc vsurpandi ita nec Petro si vsurparet ratihabitio promissa Dicitur enim Quoscumque ligaueritis Non Petro igitur vel Papae sed Ecclesiae And as power was not there giuen to Peter to vse this censure so neyther if he had vsed it was the ratihabition or approuing thereof promised to Peter For it is said Whomesoeuer ye shall bind therfore it was not giuen to Peter or to the Pope but to the Church And yet againe pag. 42. Res ipsa rei ipsius promissio ratihabitio vsus denique Ecclesiae datur ab Ecclesia habetur transfertur in vnum siue plures qui eius pÃ²st vel exercendae vel denunciandae facultatem habeant The thing it selfe the promise of the thing it selfe the approuing of it yea the vse therof is giuen to the Church From the Church it is both had and transferred to one or more who shall afterward haue the faculty to exercise or denounce the same 33. Out of this your Doctrine it followeth first that in the time of the Apostles power to excommunicate was immediatly giuen to the Church of the Corinthians and from thence transferred to S. Paul the Apostle that he might exercise and publikely denounce the same vpon the incestuous person But this very point you openly deny in the same place in these wordes Paulus congregatis Corinthijs potestatem censurae denunciandae facit Paul hauing gathered togeather the Corinthians giues power to denounce the Censure Certes if S. Paul giue power to the Congregation or Church of Corinth to denounce the Censure vpon the incestuous person as heere you affirme how had he then receaued the selfe same power from the same Church Or what necessity was there I pray yow to giue that power to the Church if the Church had receaued it before from Christ by those words Dic Ecclesiae tell the Church These things do not agree togeather 34. Secondly it followeth that now at this present in England the power to excommunicate is immediately in the English Church and not in the Bishops and from the Church the same may be transferred to Bishops But if it be so why doth not the Church of England giue this power to the King her Head and Primate Why doth she rather giue it to the Bishopes then to the King when as the Bishops are subordinate vnto the King in spirituall Iurisdiction as you will needs haue it And is it not an absurd thing that you to wit the Church of England should giue power to the Bishops to excommunicate and cast out of the Church their King their Head their Pastor and their Primate and yet would not giue the same power to the King to inflict the same Censures vpon his subiects to wit the Bishops Surely you are eyther very cruell towardes your King or els you do not seriously and in good earnest giue him the Supremacy One of the two must needs follow Therfore looke well with what spirit you wrote these wordes following in the 151. pag. of your booke Nos Principi Censurae potestatem non facimus We do not giue power to our King to exercise Censures vpon vs. And wherfore do ye not if you truly acknowledg him for your Pastour Primate But let vs go forward The tenth Paradoxe 35. YOv say that the Prophesy of the reuelation of Antichrist is already fulfilled and therefore it is so cleere that it may be seene with the eyes For thus you write pag. 186. MinimÃ¨ verÃ² mirum si ista quae dixi tam vel claram vel certam in scripturis Patrum interpretationem non habeant signatus adhuc liber huius Prophetiae erat It is no meruayle if these things which I haue sayd be neyther cleere nor certayne in the writinges of the Fathers For as yet the booke of this Prophesy was not vnsealed c. And a little after say you Mirari tamen non debeat quis si non illis tam adeo explicita omnia fuerint quÃ m Nobis per Dei gratiam iam sunt qui consummatam iam Prophetiam illam quotidie oculis vsurpamus But yet let no man meruayle if all thinges were not then so vnfoulded vnto them as now by Gods grace they be to vs who dayly see with our eyes that prophesy to wit of Antichrist to be already fulfilled c. 36. And is it so indeed But your King thinketh the contrary For that in his Premonition he playnely auerreth that That Prophesy of Antichrist is yet obscure and intricate and that by only coniectures it may be disputed of His wordes are these SanÃ¨ quod ad definitionem Antichristi nolo rem tam obscuram inuolutam tamquam omnibus Christianis ad credendum necessariam vrgere As for the definition of Antichrist I will not vrge so obscure a point as a matter of faith to be necessarily beleeued of all Christians c. And shall we thinke that that which is obscure and intricate to your King is dayly manifest to you No It followeth in the Kings words Id autem maximÃ¨ mihi in votis est vt si cui

one only head to one body The Church is one body Except you imagine her to be a spread Eagle or a triple Geryon who hath as many heades as there be Crowns in the Popes myter Christ therfore alone is Head of the Church and not the Pope 24. But if it be so as heere you would beare vs in hand that it is why do you otherwhere affirme not a little forgetting your selfe that the King is Head of the Church Do you not feare least the Church should be double headed if not Christ alone but your King also be head thereof For thus you say pag. 338. Iam verÃ² vt nomen capitis ad Regem reuocetur arte mirabili non est opus Praeiuit nobis voce Spiritus Sanctus 1. Reg. 15. 17. Nonne cÃ¹m peruulus esses in oculis tuis caput in tribubus Israel factus es Inter tribus verÃ² Israel tribus Leui. Caput ergo Rex vel tribus Leuiticae qua in tributum Pontifex Achimelech sub Rege capite suo Chrysostomus camdem hanc vocem Capitis reuocauit ad Theodosium eumque dixit non solum caput sed quod in ipso capite maximÃ¨ sublime est capitis verticem idque omnium in terris hominum Now that the Name of Head may be giuen to the King there shall need no great art The holy Ghost hath gone before vs in this word 1. Reg. 15. 17. saying When thou wast a little one in thine owne eyes wast thou not made head in the Tribes of Israel Amongst the tribes of Israel is the tribe of Leui. Therfore the King is head at least of the Leuiticall tribe in which Tribe was then the chiefe Priest Achimelech vnder the King his Head Chrysostome in like manner attributed this Name of Head vnto Theodosius and called him not only Head but which is most high in the head it selfe the top or crowne of the Head and that of all men on earth c. 25. I wonder at your inconstancy A little before you said that only Christ was head of the Church And why so That you might exclude the Pope whom you hate Now you will also haue the King to be head and not only head but the top or crowne of the head also Why so Because yow seeke to please and flatter the King And so it coÌ„meth to passe that you will easily endure a two-headed Church if the King may be one but in no wise if the Pope should be any And when you haue placed Christ and the King of England as two Heads of this Church then it seemes to you a faire and comely Church but if Christ and the Pope be placed togeather then is it deformed monstrous Get you hence with this your Head wherin the Church hath one while one head another while two It seemes that that of Ecclesiasticus 27. 12. may be fittly applied vnto you Stultus vt luna mutatur A foole is changed like the moone And that also of S. Iames 1. 8. Vir duplex animo inconstans est in omnibus vijs suis. A double dealing fellow is inconstant in all his wayes The seauenth Paradoxe 26. YOv say that if the Pope should haue power to depose Kinges Ethnickes or Infidels were better in condition then Christian Princes to witt for that these may be deposed by the Pope the other may not For thus you write pag. 36. of your booke Hac doctrina semel promulgata non multa pÃ²st sceptra credo Christo subijcientur Quid enim Rex Ethnicus non potest deponi Ã Papa Christianus potest Meliori ergo iure regnatur apud Ethnicos Quis non dehinâ— iem sic vt est manebit Ethnicus Subditi qui Ethnicisunt officio suo in Reges laxari nequeunt at Christiani queunt Quis non subditos suos malit Ethnicos quÃ m Christianos Quis Christianus Rex esse velit This Doctrine to wit of deposing Princes being once set abroach I beleeue few Scepters will hereafter be subiected to Christ. For why An Ethnicke King cannot be deposed by the Pope a Christian King may be therefore it is better to be a King amongst Ethnickes Who will not heÌ„ceforward now if he be so remayne still an Ethnicke Subiects if they be Ethnickes cannot be absolued froÌ„ their obedience to their Kinges but Christian Subiects may Who would not then haue his subiects Ethnickes rather then Christians Who would be a Christian King 27. You neyther speake warily nor Christianlike Not warily for first what you haue sayd may be thus retorted vpon you Yf the King of England should haue power to depose Bishops which you affirme then were the Bishop in Spayne France and Poland better in condition then the Bishops of England For that heere they may be deposed at the Kings pleasure and there not Secondly for as we say that Christian Princes may be deposed by the Pope if they offend not Ethnicks so do you likewise confesse that Christian Princes may be excommunicated and not Ethnicks Yet is it not wel inferred of this your Doctrine that Ethnickes are better in condition then Christians seing that it is a greater euill to be depriued of the spirituall goods of the Church by excommunication theÌ„ of a temporall Kingdome by deposition And therefore can that be much lesse inferred out of our opinion 28. You speake not Christianlike For it is not a Christian mans part thus to dispute The offences of Kinges are punnished amongst Christians but not amongst Ethnickes Ergo I had rather be an Ethnick Prince where I may not be punnished if I offend then a Christian Prince where I shall be punnished if I doe offend Thus truly you dispute If say you Christian Kinges when they deserue it may be deposed and Ethnicks although they do offend cannot be deposed I had rather be an Ethnicke King then a Christian. And so truly you playnly shew that you more esteeme a temporall Kingdome which you would not loose then a heauenly Kingdome which you doe not greatly care for The eight Paradoxe 29. YF the Pope say you will haue a Temporal Kingdome it were to be perswaded that he went to the Diuell for it seing that he hath power to dispose of the Kingdomes of this world For thus yow write pag. 36. Quod si Pontifici animus est ad regna mundi est in Euangelio memini mentio de quodam qui regna mundi penes se esse eaî€‚ue disponendi ius habere se dixit Eum adeat censeo cum illo transigat And if the Pope haue a mynd to a temporall kingdome there is mention in the Ghospel I remember of a certayne fellow to wit the Diuell who sayd that all the kingdomes of the world were in his power that he had right to dispose of them I thinke it best he go vnto him and couenant with him c. 30. Say my friend speake you this in iest or in earnest In whether manner you doe it you eyther become iniurious to your own

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