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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	according_a	justice_n	law_n	1,616	5	4.3920	3	false

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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

The Emperour Basilius doth also intimate this when speaking to the layetie c In 8. Syn. nullo modo vobis licet de Ecclesiasticis causis sermonem mouere haec inuestig are quaerere Paetriarcharum Pontificum Sacerdotū est qui regiminis officium sortiti sunt Ecclesiastic as adepti sunt claues non nostrum qui pasci debemus c. he saith It is no way lawfull for you to medle with Ecclesiasticall causes to sound and examine them belongs to Patriarkes Bishopes priests who haue the gouerment and keyes of the Church It appertaynes not to vs who are to be fedd to be sanctified to be bound vnbound Of the same sense was Constantine in the Councell of Nice Gratiane in the Coun of Aquilea Theodosius the younger in the Ephesine Councell and diuers other Emperours in many other places In contemplation wherof a Lib. 5. epist 25. Scimus piisamos Dominus Sarerdo●●●tòus negottis non se immiscere S. Gregorie saith we know that our most pious Lords doe not meddle in the affaires of preists And that the Princes if they had any such pretention were not well grounded S. b Epist adsolit ●i●ā agentes Quandoae conatio aeuo anditum est quod indicium Ecclesiae authoritatē suā ab Imperatore accepit Plurima antea Synodi fucre multa iudicia Eec●esiae habitae sunt sed neque Patres isliusmodires principi persuadere conati sunt nec Princeps se in Ecclesiasticis causis curiosum praebuit Athanasius doth witnesse Vvas it euer heard saith he from the creation of the world that the iudgment of the Church had authoritie from the Emperour Many Councells haue bene celebrated the Church hath often past her iudgment but nether would the Fathers persuade the Prince to any such thing nor did the Prince shew himselfe curious in causes of the Clergie and a litle after c Quis videns eum in decernendo principē se facere Episcoporū praesidere iudiciis Ecclesiasticis ●●on merito di ●at eum illam ipsam desolaetionē esse quae a Daniele praedicta est who is he that seeing him he speakes of Constantius the Arian Emperour take vpon him to be Prince of Bishops to decree and preside in Ecclesiasticall iudgmēts that will not say with iust reasō that he is the desolation of abomination foretold by the Prophet Daniel S. Ambrose doth the like when writing to Valentinian the yonger who being corrupted by the Arians would iudge in matters of faith he vseth these words a Ambros l. 2. epist 13. Si vel scripturarū se riē diuinarū vel vetera tēporae retractemus quis abnuat in causae inquam fidei Episcopos solere de Imperatoribus Christianis nō Imperatores de Episcopis iudicare Eris Deofauente etiam insenectutis maturitateprouectior tunc de hoe censebis qualis ille Episcopi ●● sit qui I aicis ills Sacerdotale substernit .... si conferēdum de fide Sacerdotum debet esse istae collatio sicut fact● est sab● onstātino Augusta mem●riae I 〈◊〉 cipe Et Tract de Basil non tradend Quid honorificentius quam vt Imperator Ecclesiae filius dicatur If we ether reflect vpon the order of Scripture or tymes by-past who will deny but that in points of faith in points of Faith I say the Bishopes were accustomed to iudge of Emperours not they of Bishops Vvith the helpe of God goes he on tyme will ripen thee and then you wilt iudge what kind of Bishope he is who will subiect Priestly right to laymen if a conference be to be had of faith it belongs to the Preists as it happened vnder Constantine Prince of sacred memorie Vvhat hath an Emperour more honorable then to be stiled the sonne of the Church That that which the Fathers say herin is verified by the Scripture the punishment which befell those who would needs lay hand vpon the Thurible doth confirme Further it would not b 2. Agg. 2. v. 12. command that things belonging to the law should be demāded from the mouth of the Preist without making any mention at all of kings if both were equally lawfull It would not c 2. Paralypom say that Amarias should preside in things belonging vnto God marrie in those that apperi ayne to the office of a king Zabadias if their Courts were not distinguished To conclude d Ephes 4. v. 11. S. Paule making a long list of those who haue power in the Church had not begun with the Prophetes Euangelists Pastours and Doctours not mentioning kings if their authoritie had extended so far Againe put case the king had power to medle in such causes would you be content he should sitt vpon yours with obligation to stand to his iudgment Yes euen as the Donatists who appealed to Constantine stood to his you will stand to it if it fauour and like you appeale from it if it dislike or goe against you God saith e Vvhitak controu ● q. 5. c. 4. Iudicium sibi Deus reseruanit nulli hominum permisit one of your prime Authours following therin the donatists reserued the iudgement of religion to himselfe alone and did not grant it to any man why then will you haue the king to iudge But le ts see whether you haue a hart to enter into the lists as you make a flourish None will beleeue in my opinion that he that will not admitt of ordinarie weapons hath a desire to fight though otherwise he proclaime a loode chalance and who knowes not that in reiecting the authoritie of the Church Fathers Councells and Traditions you refuse the ordinarie weapons which are vsed in combats of Faith But oh you will admitt of the scripture and we also most willingly admitt of it yet not as it is in your hands that is Scripture not authenticall maymed corrupted interpreted according to your owne braine and most ordinarily against the true sense but the scripture preached and interpreted by the Church the pillar and rock of truth wherby we are to be deliuered from all errour Vvho could away with him that in a ciuile cause in a difficultie of importance would onely stand to the text of written lawes reiecting the explication of Doctours the credit of the historie practise and common custome in fine the authoritie of the Iudges who are appointed to doe iustice to all men But were he not yet more insupportable who onely admitting of written lawes should reiect those that are directly against him and interprete the rest following his owne fanticie In these termes are you wherby it well appeares that though you make shew to desire a conference yet indeed you flie it contenting your selues to haue occasion to bruit abroad amongst your friends that you offered a disputatiō concealing from them in the interim that you refused the iust and reasonable conditions therof apprehending that you haue done sufficiently in putting out some smale pampletes which decide nothing at all

owne nature and substance as may be seene in Hospiniane and diuers other Authours Hauing conuinced you to be enemyes of the Saints Enemies of God of the B. Virgine Iesus Ch. and good workes we will now see whether you be not also enemyes of God And certes you are enemyes of the whol Trinitie making God almightie authour of sinne and euery effect of the three persons is common which being without God proceeds from his power You deny that you teach this blasphemie I affirme it we are at variāce in this point But shortly we shall aggree at least by the iudgment of all men that without passion and perturbation doe consider the case For myne owne part I will indeuour to speake nothing which shall not be openly accnowledged to be the same which you affirme Is not this to make God guiltie and the cause of sinne if you auerre that he wills sinne as sinne That sinne was ordayned by Christ that euill is not onely foreseene but euē predestinated by God That God would certainly ordaine the fall of mā and gradatim dispose the causes of his damnation● Finally that man is blinded by the will and command of God And yet these things you say Sinne saith Sanchius a Zanchius in Miscell lib. de Excaecat q. 5. Peccatum consideratum etiam vt peccatū quatenus ad illustrādā Des gloriam facit eatenus peccatū malum culpae praeordinatum est à Deo cōsidered euen as it is sinne so farforth as it makes to the illustrating of Gods glorie in this sense sinne and the euill of the fault malum culpae is ordayned by God By Gods ordonnance and becke saith Caluin b Calu. in c. 3. Gen Dico Dei ordinatione nutu lapsum esse Adam hominem labi voluit Adam fell He would haue man to fall It is the opinion of our Doctours saith Pareus c Paraeus l 3. de amiss gratiae c. 2. Nostrorū Doctorum sentētia est quod Deus tentationem lapsum bomini infallibiliter decreuerit that God did infallibly decree the temptation and fall of man God d Lib. 1. de Praed Deus non tantum ad damnationē sed etiam ad causas damnationis praedestinauit quoscūque libucrit saith Beza did not only predestinate who soeuer he pleased to damnation but euen to the causes of damnation Man was blinded saith Caluine e Calu. 1. instir c. 18. §. 1 Volente iubonte Deo excaecatur homo by the will and cōmandement of God Doe not they who speake in this sort make God the cause of sinne yea euen of the malice of sinne which sinne as it is sinne doth formally import and contayne Moreouer to affirme that God was Authour of Pharaos obduration to cōstitute the diuine will the prime and supreame cause therof that God doth inflict sinne and that he made mā and Angells violaters of the diuine law is not this to make God Authour of sinne in plane tearmes And yet this you auerre too Certaine it is saith Sanchius f Zanchius sup q. 1. Certum est Deum primariū fuisse huius obdurationis authorem that God was the prime Authour of this obduration We resolue saith g Calu. lib de Prad In Doum transferimus obdurationis causas Caluine the cause of obduration into God And in another place h Lib. de Prouid Dei voluntas summa est vel remota causa obdurationis Et 3. Instit c. 23. § 1. Sequitur absconditum Dei consilium obssurationis esse causam the will of God is the chiefe or remote that is the primarie cause of obduration Gods Decree saith i Beza de Praedest ad art is Corruptionis causis excludere Des decretum non potest Beza cannot be excluded from the causes of corruption God saith a Martyr in Rom. 1. Deus infligit peccatum originale Mart. doth inflict originall sinne God saith Zuin. b Zuingl lib. de Prouid c. 5. makes mā ad Angells trāsgressiours He that affirmes that God doth incite moue necessitate and doth so compelle men to sinne that they cannot anoyd it and that the efficacie of the errour proceedes from God doth he not make God guiltie and cause of sinne D●us Angelum transgressorem facit hominem He that attributes the species attributes without doubt the kind genus too and therfore whosoeuer ascribes this qualitie to God that he doth compell men to sinne doth also doubtlesly make God cause of sinne since compulsion is but à certaine species vnder that generall cause and yet this you doe God saith c Mart. in Rom. 1 Deus in clinat impellit voluntates impiorum in grauta peccata Martyr doth incline and inforce the wills of the wicked vpō greeuous sinns God saith Zuingl d Zuing lib. do Drouid c. 6. Mouet Deus latronem ad occidendum Deo impulsat occidit at inquies coactus est ad peccandum permitto inquam coactum esse Et in margine Deus mouet sontes ad pec●andū doth moue the thiefe to kill God incites he kills but you will say goes on the same that he was compelled to offend and I admit your inference he was compelled The reprobate saith Caluin e Calu. 3. Instit c. 23. §. 9. Gall would be thought excusable in offending because they cannot auoyd the necessitie of sinning especially since that depends vpon the ordonnance and will of God but I contrariwise deny that that can be à sufficient excuse for them because this disposition of God is iuste A Creature saith Parçus f Paraeus li. 2. de amiss grat c. 13● Nei essario quidem iustisssmo iudicio Dei peccat creatura Item lapsum hominis ex accidē te ob Dei decretum necess ●●ium ineuitabilen fuisse nostri redissime asserun● doth necessarily offend and that by Gods most iust iudgment Our men saith the same doe rightly affirme that mans fall was by accident by reason of Gods decree necessarie and ineuitable God adds the same a Et cap. 4. Opera malorum Deus quae sunt mala poenae iusta sua iudicia facit efficacissime doth the workes of the wicked most efficaciously Which are the euills of paine mala poenae and his iust iudgments The efficacie ef the errour saith Caluine b Calu. 1. Instit cap 18 §. 2. A Deo ipso manat efficacia erroris vt mendacijs credant that credit is giuen to lyes proceeds from God They that will haue God be Authour of all those things which as we teach happen by Gods permission onely doe they not deliuer in expresse tearmes that God is authour of the malice of sinne which we hold he permitts onely and yet this you doe Now I haue plāly enough shewen saith Caluine c Calu. 1. Instit c. 18 §. 3. that God is called the Authour of all those things which those Controwlers will haue to happen