Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	great_a	king_n	majesty_n	3,331	5	6.0086	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20986	The principall points of the faith of the Catholike Church Defended against a writing sent to the King by the 4. ministers of Charenton. By the most eminent. Armand Ihon de Plessis Cardinal Duke de Richelieu. Englished by M.C. confessor to the English nuns at Paris.; Principaux poincts de la foi de l'Eglise Catholique. English	Richelieu, Armand Jean de plessis, duc de, 1585-1642.; Carre, Thomas, 1599-1674, attributed name.	1635 (1635)	STC 7361; ESTC S121027	167,644	376

them vnto a gentleman of our religion to bring them vnto vs. ANSWERE SInce Euery man vnderstands his owne busines best I haue nothing to say vpon this paragrafe which toucheth F. Arnould he hauing in his replie answered it himselfe onely this I will say he that knowes his merits learning Zeale and moderation of mynd will easily iudge him to be a man of greater performance then vndertaking and more prone to render your soules gratefull to God then your persons hatefull to men CHAP. XIII MINISTERS THis Soueraigne Lord did oblige vs to make answere for this confession hauing bene made to giue an accompt of our faith to our Soueraignes and to that effect being presented to king Henry the II. your predecessour we thought fitt to addresse the Defence of the same confession to his successour in whose presence it was calumniated And I wish to God we were licenced to propose our defence verbally in the presence of your Maiestie and were authorised publikly and in presence of the king which God hath bestowed vpon vs to mantayne the truth of the Gospell against those that doe diffame it which is a thing which your Maiestie ought also to desire For seeing a dissension amongst your subiects in point of religion what is more conuenient then that he who is the common father of vs all should know in what the difference consistes and see the ground of the processe and to this effect he should looke to the head of the fountaine to discouer what Christian religion was in its source For he that is established on earth to see that God be serued ought exactly to know the rule of Gods seruice he who in his charge represents God's royaltie ought in his actions to imitate his iustice which how can it be done without knowing the soueraigne rule of Iustice which is the word of God Vvher vpon it is that God commands kings continually to haue before their eyes the booke of the law therin to read all the dayes of their life But if they permitt themselues to be hood winked and be content to follow without seeing the way before them the Popes and Prelates haue faire occasion to accommodate religion to their priuate lucre and crect their owne greatnes vpon the ruines of the Ghospell For now religion is made a trafike and those our great Masters haue inuented rules of pietie which doth intrench not onely vpon the liuing but euen vpon the deade To no other end haue the Popes for some ages past probibited the kings your Maiesties Predecessours to read the holy Scripture but that their Empire is grounded vpon the ignorance of Gods word Neuer had it bene permitted to haue growen so great with the diminution of the greatnes of our Kings if they had not wrought vpon the aduantage of an obscure age wherin few people discouered their designe He could not haue made himselfe soueraigne Iudge in points of faith if the people had had the rule of faith before their eyes which God long agoe pronounced with his owne mouth ANSWERE IT is a great art in him that is feable and fearefull to fayne himselfe bold and valourous you put a good face vpon it and beare it boldly to make the world beleeue that you haue a great desire to appeare before the king to make good in his presence and in publike the truth of your new Gospell Your words which sound no other thing but a chalance wherby you prouoke all the Clergie of France to a publike disputation makes me call to mynd the Troian wherof mention is made in Homere Iliad 7 who boldly prouoked to combate marrie when it came once to blowes he stood in neede of a cloud to couer his flight and shame Vve could with facilitie if we pleased refuse to giue you battaile without the disaduantage of our dishonour or affording you occasion of complaint For Luther doth sustayne that we are not to dispute with such as renew old heresies which were long agoe condemned But we will not proceede so rigorously with you the Church of France by Gods prouidence being prouided of store of Prelates wherof I am the least and of an infinite number of Doctours who vpon all occasions will make appeare the veritie of her doctrine the vanitie of your errours The onely shadow of that great Cardinall will alwayes be able to defeate you for the same reason for which the Picture of Alexander made him quake vnder whose powerfull hand he had somtymes sunke to the grouÌ„d Is it not a mere flatterie to inuite a king to discerne differences in religion Vvill you haue princes to assume to themselues the authoritie of Iudges in such causes Though you would yet would not your brethren consent therto Princes themselues haue no such pretension The Holy fathers giue testimonie and the Scriptures teach that iustly they cannot doe it That your brethren will not haue it so they themselues shall speake Princes saith a Bezainconfess c. 5. art 15. Principes Synodo intersint non vt regnent sed vt seruiaÌ„t non vt leges condant sed vt ex Deiverbo per os ministrorum explicatas sibi aliis obseruandas proponant Beza are present in synods not to rule but to serue not to inact lawes but to propose those to be kept by themselues and the people which according vnto the word of God are explicated by the mouth of the Minister The Prince saith b Controu 5. lib. 2. c. 18. De sensu fidei mec cognoscit Princeps nec cognoscere officio Principali potest Iunius nether doth nor can by vertue of his charge iudge of the meaning of faith Vve say saith c Controu 1. q. 5. c. 4. Dicimus lites Ecclesiasticas decernendas esseex lege diuina per Ministrum Item cap. 6. Respondeo Martinum Ecclesiae vindicare iudicium de genere doctrinae non coÌ„cedere Imperatort c. Vhitakere that Ecclesiasticall differences are to be decided by the Minister in vertue of the diuine law In another place I answere that Martine doth ascribe the iudgement of points of doctrine to the Church he doth not grant it to the Emperour and who will deny that this iudgment appertaynes to â—ishopes Finally it belongs not to kings and Princes to confirme euen true doctrine but they are to be subiect to and obseruant of it saith Luthere That Princes doe not pretend to make themselues Iudges in matters of Faith the a Apud Soz. l. 6. c. 7. Mihiquisum de sorte plebis fas non est talia perserutari Sacerdotibus ista curae sunt Emperour Valentinian doth confirme in these words It is not lawfull for me who am of the ranke of the people to sound and search into those things they are committed to the Preistes care It belongs me not saith the same as b Epist 32. noÌ„ est mecum iudicare inter Episcopos S. Ambrose relates to iudge of the differences which rise amongst Bishops

de contribuer vos soins pour appaiser les troubles de la ChrestientÃ© F. Leon de Paris Gardien of the Capueins of the Conuent of S. Honorie Fr. Archangell of Paris Gardien of the Capucins of S. Iameses Fr. Baltazar Langlois Prior of the Dominicains of S. Iames street F. Renault de Vault Prior of the great Conuent of the Carmelites of Paris Doctor of Diuinitie oÃ¹ nous prenons vn interest bien plus sensible qu'en ce qui nous pourroit concerner THE PRINCIPALL POINTS OF THE FAITH OF THE Catholike Church DEFENDED AGAINST the vvriting directed to the king by the foure Ministers of Charenton THE FIRST CHAP. MINISTERS SOVERAIGNE LORD The knovvledge which we haue of the mildnes of your naturall disposition makes vs hope that you will heare vs in our iuste complaintes and that to giue iudgement in an importaÌ„t cause you will not be satisfyed with hearing the accusation Againe the greatnes of your courage and the vigour of your witt which out run tyme and outstripe your age and wherof God hath alreadie made vse to restore peace to France fills your subiects vvith hope to see Peace and Pietie florish and Iustice maintayned vnder your raigne ANSWERE ONe may see that by experience in the first lines of your writing which is frequently noted by auncieÌ„t historians Arrius in ep ad Constant apud Sozom. lib. 2. c. 26. Nestoriani tom 3. Conc. Ephes c. 18. that it is an ordinarie thing with such as erre in Faith to charme the eares of Princes with specious words that they may with more facilitie make glide into their hearts and imprint therin the opinions which they professe You extolle his MajestÃ© thinking vnder the sweetnes of a truth to make him take downe that which is depraued in your beleifs and to couch vnder faire appearances the serpent which doth distroy soules as that Aegiptian hidde the aspe vnder figues which slew her The qualities which you attribute vnto the kinge doe truely appertayne vnto him nor haue I indeede any thinge to doe vpon this subiect but to approue the prayses wihich you asscribe vnto him and withall to adde to them euery one knowing not onely the strength of his witt and the fulnes of his courage but further the soliditie of his iudgement the inbred goodnes of his nature his pietie towards his people and zeale in point of Religion Yet in truth one that would be rigorous considering that a Respons ad epist Luth. Henry the eight king of England vvhom you so highy esteeme coÌ„temnes the prayses which Luther whom he condemnes of heresie ascribes vnto him might propose vnto his Maiestie to impose silence vpon you or at least to stop his eares against that which euen with truth you speake to his aduantage But I will nether indeuour the one nor the other the vehement desire and hope I conceaue of your conuersion There is nothing sayde in this Chapter of the Ministers inuiting the king to iudge of their cause ansvver being made thereto in 3. Chap. oblige me to treate you more mildly I will content my selfe to discouer vnto him your craft which consists in thinking to please him in euerie thing to thend you may please him in this point and vpon this I dwell praysing you for the prayses you giue him according to your dutie each subiect being obliged to speake and thinke well of his king CHAP. II. MINISTERS You haue SOVERAIGNE in your kingdome many thousands making profession of the old Christian Religion and such as Iesus-Christ did institute it and the Apostles did publish and put it downe in writing who for this cause haue suffered horrible persequutions which yet could neuer impeach their continuall loyaltie to their soueraigne Prince yea when the necessitie of the kingdome called they ran to the defence euen of those kinges who had persequuted them They DREAD SOVERAIGNE serued Henry the great your Father of most glorious memorie for a Refuge dureing his afflictions and vnder his conduct and for his defence gaue battaills and at the perill of their liues and fortunes brought hym by the point of the sword to his kingdome maugre the enemyes of the state Of which labours damages dangers others then they reape the revvard for the fruite which we reape therby is that we are constrayned to goe serue God far from Townes that the entrie to any dignities is become to vs for the most part impossibile or at least full of difficultie That our new borne children who are carried a far of to Baptisme are exposed to the rigour of the weather whence many die that we are hindred to instruct them yet that which doth most aggreeue vs is that our Religion is diffamed and denigrated with calumnies in your Maiesties presence while yet we are not permitted to purge our selues of those imputations in the presence of the said Maiestie ANSWERE IT is the custome of those that are tainted with errour to brage most of that which they least haue and to boast of it in aduaÌ„tagious words which are ordinarie with them as S. a S. Hieron Osea cap. 10. Spumantibus verbis rumeÌ„t Hierome doth remarke This truely is your proceeding while you somme vp by millions your followers in France though now they be reduced to a far lesse number Imitating herin the Donatists who though but few in number brought downe to a part of Affrike and that a litle one too did yet make brages of the multitude of their followers You make vse of a deceipt yet easie to be discouered you see that the scripture and all the b Hieron tentra Lucif Fathers make the Catholike Church the lawfull Spouse of Iesus-Christ more fruitefull then any adulterer wherevpon you attribute to your selues many brethren but in vaine it being cleare euen vnto the blind that the number of yours are no more considerable in respect of the kings other subiects then all those that are of your professioÌ„ in the whole world being compared to those who in all christendome liue vnder the lawes of the Romane Church That this is so it is easie for me to proue by the same argument which a S. Aug. cap. 3. de vnitatâ— Eccles lib. de Past c. 18. S. Augustine makes vse of against the Donatists for the vniuersall Church making onely appeare that your beleife hath no place in diuers townes and places of this kingdome where the Catholike Church is and that yet the Catholike Church is found in euery place where profession is made of your religion so it is not strange that when b Caluin 2. Colos 2. v. 19. videmus vt modo procer sit ac amplun Papae regnused prodigios magnitudine vrgeat Et in Praef. lib. de libero arbit Nos exiguun sumus home num manus illi Papistae ingentem faciunt exercâ— tum some of your owne men doe compare the number of their followers with the number of Catholikes they confesse that theirs is

but smale the other verie great For the rest though it were true that you could compt your selues by millions that you were spreade ouer all France yet should you get no greate aduantage S. c S. August serm 2. in Psal 36. Augustine compareing you by good reason to smoake which doth vanish so much the sooner by how much it is greater and more dilated abroade From the multitude of your brethren you make a passage to the antiquitie of your religion professing it to be Christian and such as Iesus-Christ did institute it and as the Apostles did publish and put it downe in writing vpon which I will obserne foure things First I say that ether your meaning is that you haue the ancient doctrine of the Church though receaued of new or that you had and conserued il from all ages by an vninterrupted succession If the first albeit indeede it is false suppose it were granted you it were yet vnprofitable the auncient and true doctrine being insufficient if a man haue not the Church which haue he cannot vnlesse he haue continually retayned the true doctrine If the second after you shall haue spent much labour to proue your assertioÌ„ yet shall you gather no other fruite ther of then to shew your antiquitie bounded with the terme of one age wheras that of the Church of Iesus-Christ hath sixteene ages vpon its heade It is true that your religion is auncient in a certaine sense sith as we shall se hereafter it is compounded of diuers heresies which were condemned in the primitiue Church yea euen from the tyme of the Apostles but you cannot stile it auncient as though the body of your beleife all the substance of your faith had from former ages bene beleeued it being euident that the Article of iustification by speciall faith which is a part of the life of your religion was vnknowen before the age in which we liue I adde this word speciall because though Eunomius and other more auncient a Apud S. Aug. haeres 54. Et lib. de fid oper c. 14. Heretiques said that man was iustified by onely faith speaking of dogmaticall Faith yet none before Luther held that this iustifying Faith did consiste in the speciall apprehension that each one of the faithfull made of the Iustice of Iesus Christ which is applyed by the beliefe they haue to be iustified For the rest you being able to name none who before b Luth. tom 7. Primus fui cui Deus ea quaevobis praedicata sunt reuelare dignatus est Luther made profession of your whole beliefe Luth. tom 2. in formula Missae ait Nostram rationem colen de Deum per Missam fuisse velerem inolitaÌ„ suam verorecentem insuetam Luth. tom 2. ad Princip Bohem. Deus hoc tempore lucem sui EuaÌ„gelij rursus accendit Luth. tom 5. in cap. 1. 1. ad Corinth Absque sua opera nullum verbum neiota quidem de Euangelio fuisset auditum and that great prophete of your Law boasting in plaine termes that he was the first to whom God vout safed to reueale what he preached and further clearely accnowledging the manner of seruing and honoring God in the Masse to haue bene auncient and to haue taken roote and confessing his of the contrarie side to be now and vnaccustomed saying moreouer that God in his tyme had lightened of nevv the light of the Ghospell which without him one iota had not bene heard of And Againe a Caluine assureing vs that it was he that first vndertooke the cause of the Ghospell which is the first who shevved the way to others who can affirme that your religion hath more then an hundred years of antiquitie None as I conceaue Calu. in 2. defens contr Vuestphal ait de Luthero quod causam Euangelij agere caeperit viam primus demonstrauerit will dare to thinke it especially if they reflect vpon that which one of your brethren of the same Age with Luthere secretarie of the Elector of Saxonie first Abettour saith such a confession was neuer made not onely within these thousand yeares b Spalat in relat confess August Cont. Epistolam fundamentalem cap. 4. but euen since the worlds creation nor is the like confession found in any historie in any Father in any Authour Secondly I say that imitating Luther who puts the word Catholique out of the Creede you doe not in this place attribute it to your religion knowing in your consciences that the name Catholike a name of so greate waight that it euen retayned S. Augustine in the Church doth in no sorte appertayne vnto you It appertaynes not-vnto you as it doth determine that of all Christian societies which contaynes the greatest multitude as I haue alreadie shewen Nor yet as it signifies vniuersalitie and diffusion whether we regard tymes or places it being euident both because you deriue not your origine from Iesus Christ and his Apostles by an vninterrupted succession of your predecessours who haue subsisted in all tymes and withall for that you are reduced to so narrow bounds that you cannot be said to be spread ouer the greatest part of the world Thirdly I say that since you are no Catholikes you cannot be tearmed Christians if the Fathers may be beleeued for a Pacianus Epist 1. Christianus mihi nomeÌ„ est Catholicus cognomen illud me nuncupat istud ostendit S. Pacian saith that the name of Catholike is the surname of Christians and b Catholica Ecclesia nomen propriuÌ„ est huius sanctae Ecclesiae matris omniuÌ„ nostrum S. Cyrille the proper name of the holy Church of Iesus-Christ You cannot trulie be Christians because as we haue shewen your beliefe is hereticall and consequently wholy opposite to Christian religion which cannot be such for which cause Tertullian S. Cyprian S. Athanasius S. Augustine and others affirme Lib. de pudicitia Lib. 4. ep 2. Serm. 2. cont Arr. Lib. de grat Christs c. 11. that an heretike is not to be tearmed Christian Fourthly I note that you doe impertinently sustayne that your religion was instituted by Iesus-Christ published and put downe in writing by the Apostles sithence being hereticall as I haue alreadie said and as shall be made manifest in the 16. Chap. of this booke it is contrarie to the institution of Iesus-Christ and that seeing at manifestly contradicteth the scripture in diuers points as I will presently iustifie though it be easie for you to affirme that it is conformable to that which the Apostles left in writing yet will you find it impossible to verifie the same or to hinder a man to accnowledge the contrarie The scripture saith that a Iacob 2. vers 24. Operibus iustificatur homo non ex fide tantuÌ„ Confession FranÃ§oise article 20 Nous croyous que nous sommes faits participans de ceste Iustice par la seule foy a man is not iustified by faith onely you say that he

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