Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	holy_a	week_n	11,912	5	10.1247	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19950	A letter vvritten from Paris, by the Lord Cardinall of Peron, to Monsr. Casaubon in England. Translated out of the French corrected copie, into English.; Lettre de Monseigneur l'illustriss. card. Du Perron. English	Du Perron, Jacques Davy, 1556-1618.; Owen, Thomas, 1557-1618.; Casaubon, Isaac, 1559-1614.	1612 (1612)	STC 6383; ESTC S122259	15,517	56

nor separate our selues for any respect of them from the Church which did and doth practise them The third obseruation is concerning the ambiguity of the words necessarie to saluation which for that there are diuers kindes of necessities in matters of Religion may be diuersly taken For there is one necessity which is called Absolute and another Conditionall There is a necessitie of the meanes to do a thing and there is a necessitie induced by the precept by which we are commaunded to do it There is also a necessitie of speciall and particuler beliefe and a necessitie of beliefe in generall a necessitie of act and lastly a necessity of approbation I call absolute necessity not that it is simply so but for that God hath so ordained it that which admitteth no excuse of impossibility nor any exception of place time or person Of this kind is the knowledge and beliefe of Christ the Mediatour betweene God and man which is of absolute necessitie to be knowne of all that be of age For it is not excused with the circumstance of not being in place where one may be instructed nor with the condition of being ignorant and vnlearned rude and of little capacity a sheepe and not a sheepheard for none of these exceptions can defend them from eternall death that do not actually belieue Forasmuch as whosoeuer belieueth not in the only begotten Sonne of God is allreadie iudged And of the same necessitie to little infants is the receauing of the Sacrament of Baptisme by which alone according to the doctrine of Catholikes the faith in Christ is in them supplyed following herein the sentence of S Augustine who saith Do not belieue do not say do not teach that the Infants preuented by death before they be baptized can obtaine remission of Originall sinne if thou will be a Catholike And of this kind of necessitie there are but few examples I call that necessitie Conditionall which obligeth not but when there is possibility and admitteth exception of place time and persons and this againe is subdeuided into many branches For first of all to speake of matters which concerne Faith there are many points which necessarily are to be belieued by him that is in place where he may be instructed or hath time to informe himself which are not necessary to another that liueth in a desert or is so suddainly preuented by death that he hath no leasure to be instructed as that Christ was borne of a Virgin that he was crucified vnder Pontius Pilate that he rose againe the third day And many things are necessary to be belieued and held for points of Faith either by the whole body of the Church in generall or by the order of Ministers or Pastours who are the eies of the Church which be not necessary to be knowne and belieued as articles of Faith by euery one in particuler As that the persons of the blessed Trinity are one in Essence and distinct in Subsistence that the Father hath begotteÌ„ his Sonne of necessity and not of free accord that they are the diuine Persons which do produce and are produced and not the Essence which doth neither produce nor is produced that the externall operations of the blessed Trinity are vndeuided that the only Person of the Sonne hath taken flesh and not any of the others that in Christ there are two Substances and one Subsistence that the Diuinity was not in place of the soule but that besides the body and Diuinity there was in Christ also a sensible and reasonable soule that what Christ did once personally vnite vnto him he doth neuer abandone that the Diuel was created good and by the liberty of his owne free will he became euill and other the like And as for the necessity of action there are many things necessary when there is possibility and opportunity of times of places and of persons which are not necessary absolutely and when these commodities and meanes to performe them are wanting As to assist at Ecclesiasticall solemnities to receaue actually the Eucharist And many things are necessary to some as Mission and Imposition of hands to the Pastours of the Church and Marriage to such as desire lawfull ofspring which are not necessary to others And briefly other things are needfull for the obtayning of saluation and others for the obtaining of it with more facility others for the obtaining of it for ones self and others for the procuring and getting of it for another others for the constitution of the Church and others for the edification and more large propagation of the Church others for the meere being of Christian Religion and others for the better being that is for the deceÌ„cy dignity and splendour therof I call necessity of meanes that which is in the things themselues we vse as that of the Sacraments to which God hath giuen power for the imparting of Grace and the reall cooperation to the health of a mans soule That also of the CoÌ„maundements of the morall law the necessity wherof is imposed by the order of nature In like manner the necessity of repenting for our sinnes which is a necessary meane for obtaining of pardon I call that necessity of Precept which proceedeth only from the force of commaundment as is the keeping holy of the first day in the weeke in memorie of that day in which our Sauiour rose from death and which for this cause is called Dies Dominicus that is the day of our Lord and other the like obseruations the omission of which would nothing endanger saluation if it were not for disobedience and the breaking of the precept by which they are commaunded I call necessitie of particuler and speciall beliefe the necessity of those articles which all faithfull soules not preuented by death are bound to know and belieue with an expresse distinct and determinate faith which in Schooles is called Fides ex licita and of this kind are the twelue Articles of our Creed Necessity of generall beliefe comprehendeth those things which euery one in particuler is not bound to belieue in distinct and expresse manner as the doctrine of Originall sinne the article of two wills in Christ the proceeding of the holy Ghost from the Father and the Sonne the force of Baptisme giuen in due forme out of the Catholike Church and that the baptized by heretikes are not to be rebaptized when they returne to the vnity of the Church and other the like which euery simple and rude Christian is not bound expresly and distinctly to belieue but it sufficeth that they belieue them in generall in the faith of the Church that is that they adhere and be vnited to the Church which belieueth them in the faith whereof they liue as long as they remaine in her communion and vnity in like manner as the infant liueth by the food receaued by the mother as long as it is within her wombe Necessity of Act I call that which is of those things which euery one in

A LETTER VVRITTEN FROM PARIS BY THE Lord Cardinall of Peron TO MONSr. CASAVBON in England Translated out of the French corrected Copie into English Anno M.DC.XII GENTLE Reader This Epistle was coÌ„posed by the Lord Cardinall of Peron without any purpose to haue it seene in publike but rather with deliberation not to impart it so much as to his very familiar friends But a Copie therof being by chance gotten it was presently printed in Paris with many faults yea and with some heresies And although the foresaid Cardinall vsed all diligence to haue it suppressed causing the Copies to be seyzed on by the Officers of Iustice and the Printer to be punished for publishing them without his knowledge yet was there soone after another impressioÌ„ made therof in Roan conformable to that faulty Copie of Paris and the like may also be done else-where For remedy therfore of the disaduantage which may arise hereof both to the doctrine of Catholikes and the reputation of the Author it hath seemed necessary to permit that it be printed entire and perfect according to the Copie which was written sent And this we do at this present disclayming from all the former copies and whatsoeuer else not coÌ„formable to this SYR THE Letter which you deliuered to Monsieur de la Boderie to be giuen me I receaued when I was vpon my departure taking my iourney into Normandie Since my returne I haue bene allwaies sick which hath bene the cause that my Answer coÌ„meth no sooner to your hands But now that my infirmity alloweth me some little ease I will pay the arrierages of my former slacknesse And first I yield you many thankes for the pleasure you did me in shewing my Letter to his Maiesty of Great-Britaine and procuring me some part in his gracious fauour which I will endeauour so to increase by most humble seruices and particulerly by setting forth his Royall Praises the only fruite which good and vertuous Kings such as his Maiesty is do receaue of the thorny cares annexed to Royall Gouernement as he shall haue no cause to be sorie that Posterity know the honour which his Maiesty did me with his Royall fauour and the Reuerence and Admiration I had of his Princelie vertues As for the Translation of Virgils verse wherof you say his Maiesty desired a Copie that being lost which before I sent you I must differre for some daies the performance of this duty for that I haue caused it to be printed againe with an Addition of one part of the fourth which for his Maiesties sake I haue of purpose added to make therof vnto him a more ample and worthy present and as soone as some few Copies shal be finished I will not fayle to send you one that you may present it to his Maiesty in my name There resteth now the third point of your Letter which is that his Maiesty much meruailed at these wordes of mine where I sayd that excepting the only Title of Catholike there was nothing wanting in his Royall Person to expresse the liuelie patterne of a Prince completely endued with all Princely vertues and that he pretended the Title of Catholike could not be denied him since he belieued all those things which the ancient Fathers with vniforme consent esteemed necessary to saluation To this I answere that as on the one side I cannot but greatly praise the Christian humility of his Maiesty in that he refuseth not to submit his Iudgement adorned with so rare light of Nature and increased by Industrie to those bright shining Lampes of Antiquity imitating herein the prudence of the Great Emperour Theodosius who thought no other meanes more ready for the composing of those dissentions wherewith the Church was molested in his time then to demaund of both parties if they belieued that the ancient Fathers who flourished before their contentions began had the true faith which they confessing he required them to submit themselues to that which they should find to haue byn belieued by the ancient Fathers so on the other side there are diuers things to be obserued vpon the Premises before we come to the Conclusion which for that I haue not meanes to present to his Maiesty I shal be content to informe you of theÌ„ for your particuler satisfaction The first is that the Name of Catholike is not a Name of only Beliefe but of Communion otherwise the ancient Fathers would neuer haue refused to giue this Name to them that were separated from them not in beliefe but in the communion vnity of the Church Neither would they euer haue affirmed that out of the Catholike Church they might haue Faith and Sacraments but not Saluation Out of the Catholike Church saith S. Augustin in his Treatise of the Conference had with Emeritus a man may haue all things excepting saluation he may haue Orders he may haue Sacraments he may sing Alleluia he may answere Amen he may haue the Ghospell he may haue and preach the faith in the Name of the Father of the SoÌ„ne and of the holy Ghost but he can by no meanes obtaine saluatioÌ„ but in the Catholike Church And in his booke de vtilitate credendi There is one Church as all do confesse and if you looke on the whole compasse of the world it exceedeth all others in number and as they affirme that know it is more sincere in the doctrine of the Truth But this is another question That which sufficeth for our present purpose is that there is one Catholike Church to which diuers heresies haue giuen different Names when as euery of them haue their proper Names which they dare not deny by which it may easily appeare to whome the Name of Catholike of which all are desirous ought to be attributed And in his booke contra Epist Fundam And that I may omit this wisdome which you denie to be in the Catholike Church there are diuers other things which do most iustly retayne and hould me in her bounds vnity There doth hould me the consent of people and natioÌ„s the authority which had her beginning by miracles nourished by hope augmented by charity confirmed by antiquity There doth hould me the Succession of Bishops vntill this present day from the very Seate of Peter to whom our Lord committed the feeding of his sheepe after his Resurrection to the Episcopall dignity of the present Bishop And lastly this very name Catholike doth hould me in the vnity of this Church which name this Church hath alwaies not without cause amongst so many different sects of heresies in such sort obtained that although all heretiks desire to be called Catholiks yet if a Stranger should demauÌ„d where is the Assembly of the Catholike Church there is no Heretike that dareth to assigne him his Temple or his house And in his Treatise de fide symbolo We doe belieue the holy Church that is Catholike for the Heretikes and the Schismatikes do cal their Congregations Churches but

the Heretikes belieuing those things of God which are false do violate the fayth and the Schismatiks by vnlawfull diuisions doe separate themselues from brotherly charity although they belieue in all things the same with vs. And for this cause neither doth the Heretike appertaine to the Catholik Church for that she loueth God nor the Schismatike for that she loueth her neighbour And in his Booke de vnitate Ecclesiae All those that belieue as hath bene said that our Lord Iesus Christ is come in flesh risen from death in the same flesh in which he was borne and hath suffered and that he is the Sonne of God with God and one with the Father and the onely immutable Word of the Father by whome all thinges were made but doth yet in such sort dissent from his body which is the Church that their communion is not with all them with whome the Catholike Church doth participate but are in some deuided part it is manifest that they are not in the Catholike Church And Prosper his Disciple saith That he who doth coÌ„municate with this Vniuersall Church is a Christian and a Catholike and he that doth not coÌ„municate is an Heretike and Antichrist By which we see that the ancient Fathers denyed the Title of Catholike to the Donatists because they separated themselues from the Communion of the Church and graunted it to them from whome the Donatists tooke their doctrine because they remayned in the Vnity of one communion The people vnder S. Cyprian his charge saith Saint Pacianus haue neuer bene called otherwise then Catholike And S. Vincentius Lyrinensis O admirable change of things The Authors of one and the same opinion are esteemed Catholikes and their followers are iudged Heretikes And S. Augustine Your dissention saith he and your diuision maketh you Heretikes their peace and vnity made them Catholikes And when as in the fourth Councell of Carthage this Article was put in the examen of those that were to be made Bishops the same was repeated in the Epistle of the Councell by Saint Augustine who was the Secretary in these words Whosoeuer is deuided from the Catholike Church how laudably soeuer he seeme to liue for this only cryme that he is separated froÌ„ the Vnity of the Church he shall be excluded from life and the wrath of God shall remayne vpon him And the same was repeated againe by Fulgentius who saith Hold for most certaine and doubt not in any manner that no Heretike or Schismatike baptized in the name of the Father of the Sonne and of the holy Ghost if he be not vnited to the Catholike Church although he giue neuer so great almes and shed his very bloud for the name of Christ yet can he in no wise be saued Thus sayd these Fathers wholy or principally against the Donatists who notwithstanding agreed with the Catholikes in all articles of the Creed and in holy Scripture You accord with vs sayth S. Augustine in Baptisme and in the Creed and in all other Sacraments of our Lord but in the spirit of Vnity in the place of peace lastly in the Catholike Church you are not with vs. And yet they differed only in one poynt of Tradition not expressely contayned in Scripture And S. Augustine himselfe the chief Conquerour of this Heresy doth confesse that it could not be proued by Scripture This saith he lib. de vnitate Ecclesiae neither you nor I do read in expresse wordes And in his first booke contra Cresconium Although no example of this matter be found in holy Scriptures yet do we follow in this the Truth of the Scriptures when we do that which is agreable to the Vniuersall Church coÌ„mended vnto vs by the authority of the same Scriptures And l. 11. de Bapt. cont Donat. And we our selues saith he should not dare to affirm any thing of this matter if we were not warraÌ„ted by the most vniforme Authority of the Church And l. 5. The Apostles haue coÌ„manded nothing concerning this matter but the custome which was alleadged against S. Cypr. is to be thought to haue descended froÌ„ their traditioÌ„ as diuers other things haue done which the Vniuersall Church doth obserue and are therfore with great reason belieued to haue bene commaunded by the Apostles although they be not written Whence it followeth that it sufficeth not for the obtaining of the Name Catholike to hould or rather to thinke we do hould the self same beliefe of the ancient Fathers if we do not participate with them in the Vnity and Communion of the same Catholike Church with which the same ancient Fathers did communicate and which by succession of persons and as we further pretend by the succession also of doctrine is descended vnto vs. And if she hath lost any part of her greatnes in our Hemisphere she hath gotten as much or more in the other Hemisphere that is vnder vs that so those ancient Prophesies may be fulfilled In thy seed all the nations of the earth shall be blessed And In the last dayes the mountayne of the house of our Lord shal be in the top of mountaines and shal be lifted vp aboue the hilles and all nations shall come vnto it The Ghospell of the Kingdome must be preached through the vniuersall world and then shall follow the end and consummation with other the like sentences of holy Scripture By which as Saint Augustine noteth the Church hath obtayned the Title Marke of Catholike The second obseruation is concerning the restriction to things necessary to saluation For besides those that are necessary to saluation there are two other degrees of things the one of such as are profitable to saluation as according to the iudgment of your Ministers is the selling of all that a man hath and giuing it to the poore Likewise to fast in time of afflictioÌ„ to appease the indignation of God to pray for the brethren that are of the same faith with vs to pray to Almighty God for our owne necessities The other degree is of things lawfull not repugnant to saluation as to flie in time of persecution and for such as serue the Altar to be maintained by the Altar to put away the wife that is Adultresse and the like For I alleage these as exaÌ„ples and not for instances Now for entire conformity with the beliefe of the ancient Fathers it is necessary that we belieue all those things which they belieued euery one according to the degree in which they were held by them that is to belieue those things to be necessary to saluation which they reputed necessarie and those things profitable to saluation which they esteemed so and likewise to belieue those things to be lawfull and not repugnant to saluation which they did hold for lawfull not repugnant and that vnder colour that these two last degrees are not of things necessary to saluation but only profitable or lawfull we should not condemne them

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