Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	author_n	life_n	write_v	1,812	5	5.6284	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B11947	A discours hapned. Betwene an hermite called Nicephorus & a yong louer called Tristan, who for that his Mistresse Petronilla entred into religion would faine become an hermite. All faithfullie dravven out of the historie of Petronilla, composed in French by the Right Reuerend Father in God Iohn Peter Camus Bishop of Belley. And translated into English by P.S.P.; Petronille. English	Camus, Jean-Pierre, 1584-1652.; P. S. P., fl. 1630.	1630 (1630)	STC 4551; ESTC S116152	62,696	183

A DISCOVRS HAPNED BETWENE AN HERMITE called Nicephorus a yong louer called Tristan who for that his Mistresse Petronilla entred into Religion would faine become an Hermite All faithfullie dravven out of the Historie of Petronilla composed in French by the Right Reuerend Father in God IOHN PETER CAMVS Bishop of Belley And Translated into English by P. S. P. Printed with Permission 1630. Academioe Gantabrigiensis Liber TO THE CATHOLIKES of Irland RENOWNED Catholikes the Histoire of Petronilla Coming to my hands composed by the Right Reuerend Father in God Iohn Peter Camus Bishop of Belley a man of Knovvne learning eminent He vvrate many bookes pietie of an Apostolicall life the fancie tooke me to imploy some time in the reading of it not doubting but coming from so famous an Authour I should find some thing in it worth my labour Going then forward in the reading therof amongst many other good things I lighted vpon this Treatise which when I considered I said thus to my self it might be thought that this man had reuelation or some notice giuen him of the emulation variaÌ„ce which is betweene the Hierarchicall Clergie and the Regulars in Irland that in consequens therof he framed this Discours For it is said that the Regulars there thinking therby to magnifie and extoll themselues for I know no other reason they can haue for it make no conscience nor scrupule both in their publike sermons and in their priuat coÌ„uersations amoÌ„gst you to say and affirme that Priests are but meere Seculars that theÌ„selues are true Pastours that it belongs to them only to be called Fathers that they are the choice and best part of the Ecclesiasticall Hierarchie which is more absurd that their Regular Superiours are more worthy then Bishops All which assertions manifestly false and ill becoming men whose institution is chiefely grounded in humilitie and contempt of worldly honour and respects being touched and discussed in this Treatise I thought in my loue and naturall affection towards you my deere Country men that I was in a manner bound fearing these things should giue you some erronious impressions to impart it vnto you Wherupon I tooke the paines to translate it out of French into English to haue it printed And if I shall vnderstand that it takes effect cause the DelinqueÌ„ts reflect vpon their errour herin vpon that saying of S. Iames the Apostle If any man think himself to be Religious Iac. 5. v. 26 not bridling his tongue but seducing his hart this mans Religion is vaine then will I think my labour well imployed And that which is most to be desired of them is that they doe consider first that such assertions and comparisons doe more hurt then good do rather destroy then edifie rather peruert then conuert the people from their euill courses rather breede hate enuie then loue or charitie and secondly that they consider that Priesthood which is the fontaine and fondation of all EcclesiasticÃ ll functions is the same in Secular Priests as they terme them and in Regulars whence Priests may iustlie say to the Regulars with saint Paul that if they be Hebrewes so are they if they be 2. Cor. 11. v. 22. IsraÃ«lites soe are they if they be the seede of Abraham so are they if they be Ministers of CHRIST so are they yea more that they are their elders and haue higher offices and dignities in the Church then they haue And for you worthy champions I shall desire you not to be scandalized to see one Catholike write against an other beleeuing that Catholikes as Catholikes doe agree in matters of Faith but as men that they may varie in other opinions S. Peter and S. Paul S. Austin Gal. 3. Act. 15. Hieron ep 86. Aug. ep 8 sequ Eus lib. 5. cap. 24. 25 Bedal 3. Histor Angl. cap. 24. 25. lib. 5. c. 16. Dan. 20. and S. Hierome disagreed in some opinions without breach of fayth or charitie About the obseruation of Easter there was great debate betwixt Saincts Saincts till the Church decided the controuersie yea Angels haue dissented in opinions But this you may note in this controuersie that learned Doctours in these Countries and some of them Religious men with whom I did coÌ„fer of the same do much admeere that the Regulars in Irland do coÌ„test with the Clergie for the said points wheras in no Catholike Countries do the Regulars speake of the like but coÌ„taine themselues within the precinct of their Monasteries and the obseruance of their Rules which teach the quit contrarie of all that they doe in this kind And if they will alleage that hauing no Monasteries in IrlaÌ„d they must goe vp downe amongst you like other Priests me thinks they should the lesse claime any perfection or respect ouer other Priests and my warrant for this is S. Hierome who speaking of such Monks and Religious men saith Sicut piscis extra aquam caret vita sic Monachus extra Monasterium As fish being out of the water doth want life so doth a Monke or Religious man being out of his Monasterie For the life of a Religious man as such is to obserue his Rules and keepe his vowes which he cannot doe so well if he do it at all being cÃ³uersant in the world not doing it what prerogatiue can he claime ouer others To conclude if the Regulars be true Pastours as is aboue said how can they excuse themselues that they take no more care of their flock then some odd times like passingers to preach vnto them God knowes with litle fruict Who will not say but the good Priest is more like to be the true Pastour Who giueth his life for his sheepe seruing them not by starts but all the yeere long by day and by night in heate and in cold in raine and in tempest with much miserie litle profit Lastly who can beleeue that the Regulars are true or proper Pastours whenas they cannot take any such chardge vpon them if first they be not dispensed with all in their vovves Add that in Catholike Countries where all Clergie men get their due they cannot preach nor Minister any Sacrament out of their owne Conuents without the expresse leaue of the Bishop of the Diocese and of the Pastour of the place conformable to the Councell Sess 24. of Trent Howsoeuer they will answere to all these things I make no doubt but after their accustomed manner some of them vvill say for I Knovv that many good men amongst them doe not approue such things that he is no frend of Religious men that doth propound them But God is my vvitnesse I do honour respect all Religious men and vvish all others to do the same as long as they containe themselues vvithin the limits of their Rules that they do not prefer the honour of their order as many seeme to doe to the honour and seruice of God to vvhose diuine protection I

Lord he doth not speake of himself if you despise it is not him that you despise but God who ordayned him And in an other place Monachorum certamen ingens labor multus est Verum si conferre quis volet instituti illius sudores Chrys lib. de Sacerd. cum rectÃ¨ administrato Sacerdotio certÃ¨ tantuÌ„ esse inter duo illa discrimen comperiet quantuÌ„ est inter priuatuÌ„ Regem The conflict and labour of Monks is great but if any would confer the paines labour of that institution with priesthood duely administred truely he shall find as much difference betwene them both as betwene a king and a priuat man Loe how farr he putts Ã Priest beyond a Monke or Religious man Saint Hierome who was himself a S. Hier. in Malac. 3. Religious man saith Sacerdotibus ac Leuitis honorem debitum deferamus quod qui non fecerit Deum fraudare supplantare conuincitur Let vs giue due honour to Priests Leuites which who will not do is manifestly proued to defraude and supplant God The same Authour in an other place Epist ad Heliod saith Mihi ante Presbyterum sedere non licet illi si peccauero licet tradere me Sathane in interituÌ„ carnis It is not lawfull for me to sitt before the Priest for him it is lawfall if I sinne to deliuer me vp to Sathan to the destruction of the flesh Saint Ambrose in his learned treatise of the dignitie of Priests salutes Lib. de dig Sacer. them with those venerable Epitets Audite me beatissimi Patres etsi dignum ducitis sanctissimi Fratres audite me stirps Leuitica germen Sacerdotale propago sanctificata Duces Rectores gregis Christi Et paulÃ² post Honor sublimitas Sacerdotalis nullis poterit comparationibus adaequari si Regum fulgori compares Principum diademati longe erit inferius quam si plumbi metalluÌ„ auri fulgorem coÌ„pares quippÃ¨ cum videas Regum Principum colla submitti genibus Sacerdotum exosculatis eorum dextris orationibus eorum credunt se communiri Heare me most blessed Fathers if you take it in good part most holy It is due to Priests to be called Fathers Brothers heare me you Leuiticall stock you Sacerdotall branch you sanctified race you leaders and gouernours of Christs flock And a litle after The honour and sublimitie of priesthood cannot be equalized by any comparisons if you compare it to the splendor of kings to Princes crownes that will be farr more vnequall to it then if you did compare the mettall of lead to the splendor of gold for you see the neckes of kings and Princes bowed downe to the knees of Priests and hauing kissed their right hands they beleeue that they are fortified and strengthned by their prayers S. Chrysostome wrote six bookes of the dignitie and power of Priests putting it aboue all kings Princes Potentats of the earth and in his third booke he saith thus Sacerdotium ipsum in terra quidem peragitur sed in rerum caelestium classem ordinemque referendum est atque id quidem merito quippe non mortalis quispiam non Angelus non alia quaeuis creata potentia sed Deus ipse ordinem huiusmodi disponit Prieshood truely is exercised in earth but it is to be referred to the ranke and order of celestiall things and that truely very worthely because it is no mortall man nor Angell nor any other created power but God himsef that doth dispose appoint this order Sacerdotibus sicut Episcopis inquit sanctus Isidorus dispensatio Mysteriorum Dei commissa est praesunt enim Lib. 2. de Diu. Off. cap. 7. Ecclesiae in confectione diuina corporis sanguinis consortes cum Episcopo sunt similiter in doctrina populorum in officio predicationis To Priests as to Bishops the dispensation of the mysteries of God is committed for that they beare the rule in the Church and in the diuine consecration of the body and bloud of Christ they are consorts with the Bishops likewise in teaching the people and in the office of preaching Philippus de Hareing a Religious and a most learned Abbot in his worke which he wrote foure hundred and fiftie yeeres agoe De dignitate scientia iustitia continentia Cleritorum doth highly commend the Regulars but in euery chapter he preferreth the Clergie before all Regulars though himself was one In his 17. chapter he saith thus Nostrum est nouissimum locum eligere nec ad altiora volatu praesumptuoso nos ipsos erigere It is our partes that is to say the part of Religious men to choose the last place and not by a presumptuous flight to eleuat our selues to higher things And in his 17. epistle he saieth that from all the bounds and limits of the earth all antiquitie did euer extoll the Clericall order and euer gaue it amongst the other Orders the principall ranke and degree and though by diuine disposition a Soildiour or Rustique do excell in sanctitie yet the Clergie man in excellencie of Ecclesiasticall dignitie and although the Clergie man as we do sometimes decline to worldly things and to the weake poore elements yet their Order declineth not in authoritie Thus he To which I must add this other passage of saint Ierome which doth occur vnto me Communi Presbyterorum Concilio Ecclesiae S. Hier in ep ad Tit. gubernabantur The Churches were gouerned by the common councell of Priests And I must not forget this passage of Bellarmin who was a Iesuit and a Cardinall Tria sunt Ecclesiae membra praecipua primum eorum est qui in statu perfectionis Belar l. 2. cap. 5. de Gemitu Columbae adeptae esse dicuntur qui sunt Episcopi Ecclesiarum Principes Magistri quibus adiungimus Presbyteros qui sunt minores Sacerdotes atque eorum administros There are three chiefe members of the church the first of them are those that are said to be in the state of perfection acquired which are the Bishops the Princes and maisters of the churches to which we ioyne the Priests who are the inferior Priests and their assistants And the same Authour in the preface of his second booke De Monachis saith Disseruimus libro superiori de Episcopis Clericis id est de prima nobilissima parte corporis Eclesiastici We haue discoursed in the former booke of Bishops and Clergie-men that is to say of the chiefe noblest part of the Ecclesiasticall body The Councell of Trent speaking of the Hierarchie of the Church saith thus Si quis dixerit in Ecclesia Catholica Can. 6. non esse Hierarchiam Diuina ordinatione institutam que constat ex Episcopis Presbyteris ministris anathemasit Whosoeuer will say that in the Catholike Church there is not a Hierarchie instituted by diuine ordinance which coÌ„sisteth of Bishops Priests Ministers let him be cursed Loe You see that the Councell makes no mention here of Regulars which by all likelihoode it would haue done if they had bene of this Hierarchie To be briefe in all these passages both out of Scripture out of the Fathers which are not the tieth of the passages which might be produced for this matter the Reader will see but litle or no mention of Regulars and in the litle mention that is made of them by late writers he shall find that Priests both for dignitie office are still preferred to them and are put in a farr higher ranke then they which considered he may conclude with him self that the propositions specified in the Dedicatorie Epistle of this Tretise are of a new stamp forged by the Regulars themselues For had there bene any such prerogatiue graunted to them by God or by his Church who can imagine that all ancient writers speaking of all the members dignities of the Church would omitt to speake of them of these prerogatiues which now they challenge to themselues NotwithstaÌ„ding I do not wish Priests but counsell the coÌ„trarie to take any pride of this nor sett the lesse by Regulars but acknowledge them to be a noble profitable portion of Gods Church and as such to embrace cherish them and rather receiue iniuries patiently of them then offer them any remembring that saying of the Apostle If you bite and eate one an other take Gal. 5. v. 15 heede you be not consumed one of an other FINIS

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