Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	believe_v	know_v	see_v	1,586	5	2.9951	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07803	A direct answer vnto the scandalous exceptions, which Theophilus Higgons hath lately obiected against D. Morton In the which there is principally discussed, two of the most notorious obiections vsed by the Romanists, viz. 1. M. Luthers conference with the diuell, and 2. The sence of the article of Christ his descension into hell.	Morton, Thomas, 1564-1659.	1609 (1609)	STC 18181; ESTC S103393	25,429	38

matter T. H. 2 This position with me is an impregnable bulwarke of my Religion viz. Whosoeuer doth pertinaciously reiect any point of faith accepted by publike consent of the CATHOLICKE Church he is an HERETICKE and no member of her communion For which consideration I am as tenderly affected in this article as in any other of my Creede esteeming my selfe obliged thereunto for two respects FIRST because the essentiall truth thereof is clearely reuealed vnto me by God both in his word written and by Apostolicall Tradition In his word written for what can be more perspicuous then this saying Thou wilt not leaue my soule in hel c. By Apostolicall Tradition for what can be more plaine then this Article He descended in hell 3 SECONDLY I am moued by the authoritie of the Church For who saith Augustine denieth that Christ descended into hell vnlesse he be an INFIDELL And for the sence of this Article he hath this cleare resolution Who is he that was not left in hell Christ Iesus but in his SOVLE onely Who is he that lay in the graue Christ Iesus but in his FLESH onely For the NATVRALL vnion of his bodie and soule was dissolued but not the HYPOSTATICALL vnion of either with his Person 4 This truth being so patent and perspicuous I aske you now what reason haue you for any part of your faith if you haue not assurance in this And if you fall from this what certaintie haue you in any other point Therefore it importeth your Church to shew a due conformitie in this Article of the Creed Finally you may remember that S. Athanasius in his Creed which your Church pretendeth to admit throughly c. hauing premised this denuntiation Whosoeuer keepeth not the Catholicke faith entire and inuiolate without doubt he shall perish euerlastingly doth afterward subnect this Article of Christ his descent into hell as parcell of that CATHOLICKE faith The Answer No man may iustly discommend M. Hiogons resolution if he can make good all that he professeth The heads be three the first is the equall necessitie of this Article with any other and secondly the equall euidence for the proofe hereof and lastly a generall conformitie of profession herein For the weight and necessitie he pretendeth to be as tenderly affected in this Article is in any other I would willingly beleeue him but that in my booke of Apologie in the same Chapter from whence he now maketh his obiection I propounded the iudgement of their learned Professor and Iesuite Suarez who determined this question in these words There followeth saith he a doubt whether the truth of Christ his descent into hell be not onely a matter to be beleeued but also an article of faith the reason hereof is this because it was not in the Nicene Creed nor set downe by the Apostles and because the Fathers as namely Augustine Tertullian Irenaeus Origen haue omitted it in their expositions of the Creed I answer saith he that it is not altogether certaine that the Apostles added this Article if by an Article of faith we vnderstand a truth which all faithfull men are bound explicitly to know and beleeue I thinke it not necessarie to reckon this among the Articles of faith because it is not a matter altogether so necessarie for all men and for this cause peraduenture it was omitted in the Nicene Creed the knowledge of which Creed may seeme to be sufficient for the fulfilling the precept of faith This resolution M. Higgons doubtlesse there saw wherein an ods of necessary vse of this article is professed by your eminent Iesuit SchoolemaÌ„ and yet doth our yong Antagonist exact an equall necessity of this with any other Article The equall euidence of this Article is the second point wherein he doth insist requiring as good an assurance and certaintie for this as for any other point accounting it an essentiall truth clearely reuealed vnto him by God both by Apostolicall Tradition and by the word written and by custome of the Church as though he had obserued a certaintie hereof among the Romanists which he could not finde among Protestants not vnderstanding that their foresaid Iesuite hath said concerning his first hold that it is not certaine that the Apostles added this Article And as for the Scriptures which they produce for the proofe of the Romish sence thereof the same Suarez saith some Catholicks so expound these Scriptures as destroying and denying this Article and of the Article it selfe their Iesuite Salmeron durst pronounce saying We doubt not that this article is not so euidently declared in Scriptures as the other Articles are which concerne the humanitie of Christ insomuch that Scotus and Durand thought as he saith that it could not be proued out of Scriptures and yet their nouice M. Higgons presumed that all Romanists held it as most perspicuously deliuered in Scriptures As for his ground taken from the testimonie of S. Augustine this wil proue maruellously preiudicial to the Romish sence The last point which he professeth is conformitie in this Article of the Creed whereby he would be thought to auouch their owne consent herein notwithstanding he knew that among their Romanists there hath bene broached these differences one saying that Christs descent into hell was onely vertuall and not personall the second sort of them who held a personal descent but some applying it vnto the reall hell of the damned others onely vnto a Limbus Patrum which wil be proued out of S. Augustine to be no part of hell As yet the Romanists affoord vs neither an absolute necessity of the Article nor euideÌ„ce of their sence either from Apostolicall tradition or from perspicuous places of Scriptures nor yet entertaine among themselues a conformitie of consent So that as yet we cannot perswade our selues of M. Higgons equall tendernesse of affection in this behalfe but now concerning my selfe T. H. His Accusation Â§. 2. D. Mortons pretence of his Churches vnity in this point is clearely refuted NOw see your Doctors syncerity who may cal God to reuenge it vpon his soule if he deceiue any man with his knowledge First he citeth the opinion of Bellarmine in these words Opinio Catholica haec est CHRISTVM VERE SECVNDVM ESSENTIAM FVISSE IN INFERNO As much as to say Christ in his soule substantially did descend into hell Then he addeth Hanc vestram sententiam NOS quoque iuxtÃ cum Augustana confessione libentissimÃ¨ profitemur non tamen quatenus vestram sed quatenus veram We also together with the Augustane confession do most willingly professe this opinion c. It is well that he left out the Scottish French Belgian and Heluetian confessions for he knoweth that the true Caluinists are hereticks in this behalfe The Answerers Iustification I concealed not the different expositions of some other Protestants who notwithstanding are no more guiltie of heresie in this point then are the Romanists as will appeare But

thinke that you were vnwilling to do me this disgrace but that I find by your practise how now adhering vnto them who hold it a Catholicisme to brand me with only an imaginarie imputation you haue honoured your noble Author by your imitation of him and yet proceede and challenge beliefe T. H. Beleeue me Sir that I write this out of my certaine experience not prouoked by any personall dislike of the Author himselfe for I may freely say with the Apostle he hath not hurt me at all but moued thereunto by tender compassion of your estate and others lending your credit vnto them who pay you with falshood and build vp their fortunes in the ruine of your soules The Answer I easily beleeue that I haue done you no hurt therefore if I shall be wronged by you the lesse will be my hurt but the greater my iniurie as is this wherein I am charged to build vp my fortunes with the ruine of mens soules Fortunes M. Higgons aduise with S. Augustine concerning the lawfull vse of the word Fortune in Christianitie and further consider whether the Romane Clergie or the ministerie among the Protestants are in regard of worldly interests to requite you with your owne more fortunate and then conferre you with your selfe whether this fortune was not the chiefe motiue to him of whom the Apostle said Demas hath forsaken me As for me I am sure there is nothing so deare vnto me in this life which I shall not willingly lay downe at the Apostles feete neuer entertaining any portion in this profession further then the religion it selfe shall be found iustifiable by the Apostles doctrine But to the matter You professe to speake nothing but vpon certaine experience This I confesse is a wise Mistresse I desire to heare what she will say T. H. CHAP. I. D. Mortons vntruth in his defence of LVTHER and CALVIN Â§. 1. How D. Morton diuerteth the scandall of the Diuels dispute with Luther against the Masse I will not handle this controuersie now wherefore I come vnto D. Morton who expediting the same in sixe questions proposeth this in the third place viz. Ought the MASSE to seeme HOLY because the Diuell did reprehend it He answereth no and yeeldeth this reason of his deniall Apud Surium liquet DIABOLVM in specie Angelica apparuisse statim Abbatem vt MISSAM CELEBRARET HORTABATVR Do you see how the infernall serpent doth implicate and wind himselfe He obiecteth the MASSE vnto Luther as a thing execrable and odious vnto God the same Diuell endeuoreth to allure the Abbot vnto it as it were to kisse Gods dearest daughter Therefore the MASSE is no more to be accounted HOLY because Satan seemed to reprehend it then it is to be accounted EXECRABLE because he seemed to allow it And thus the one may componderate with the other the Diuell is alwaies a knaue 4 But do you see how this glorious Doctor doth implicate and wind himselfe Before I go any further I must put you in mind of his protestation viz. I may call God to be witnesse and reuenger against my soule si sciens fallo Againe you may perceiue here that he cannot possibly deriue the cause of his errour vpon the weaknesse of his memorie for he is very exact in his quotation of booke chapter question section and therefore you will see that I had iust cause to charge him with malicious vntruth when you haue examined the Authors discourse which he hath mangled by a rare deprauation For thus writeth his Author Item DIABOLI reuelatio censenda est si suadeat aliqua contra Canones vel constitutiones vel regulas vel alia praecepta maiorum Hoc indicio B. Simeon Monachus Treuerensis eum deprehendit Narratur historia ab Euerwino Abbate In verticem montis Sinai iussu superiorum cÃ¹m missus fuisset ibi habitaturus nocturnis horis illi specie AngelicÃ¢ Daemon apparuit vt Missam celebret hortatur Ipse nec planÃ¨ dormiens nec perfectÃ¨ vigilans contradicit non debere SINE PRESBYTERII ORDINE hoc ministerium implere ContrÃ inimicus instat se Dei legatum esse Christum hoc velle nec decere sanctum locum ministerio tali diutiÃ¹s priuari Renitentem ergo contradicentem adiuncto sibi consortio alterius Daemonis de lectulo educunt ante altare iam vigilantem statuunt albÃ¢ induunt de stolÃ¢ vtrimque altercantur hostis more presbyteri Simeon more diaconi contendebat sibi imponi debere Tandem Dei famulus ad se reuersus virtute orationis signo Crucis inimicum repellit seque delusum ingemiscit 5 This is the narration of Delrius concerning this matter And now all circumstances duly weighed I dare be bold to say that if D. Morton himselfe or any other in his behalfe can cleare this corruption from the iust imputation of voluntarie knowne resolued determinate malice then the infernall Serpent as he speaketh did neuer tell a lie for which he or they may not likewise extort some colourable defence The Answer relating the whole dispute ALthough you will not handle this Controuersie now yet giue me leaue to report what I haue alreadie handled in that Chapter wherein you insist First were produced the Romish Authors as namely Bellarmine Feu-ardentius Gregory de Valent. Coster and Serarius who all vrgently and violently obiect against Luther that his Religion was receiued from the Diuell And did not the Pharisees vpbraid our Sauiour saying that his vertue of Miracles came from the power of Belzebub Prince of Diuels wherfore this taxation gaue me occasion seriously to enquire into Luthers confession hereof with a purpose that if any such thing should sensibly appeare vnto me then vtterly to abhorre his name and suspect all his doctrine For the manifestation of this matter I examined all circumstances by sixe Interrogatories and supposing the conference had bene personall and not as it may be thought onely imaginarie I thus propounded The first Interrogatorie Whether it be damnable in Luther to conferre with the Didiuell The truth is No because both Christ had a Colloquie with the diuell and many other men in the opinion of our Aduersaries godly haue done the like as their Legends and this Del'rio and other Iesuits do copiously shew The second Interrogatorie Whether Luther did not acknowledge the Diuell to be a lier This was satisfied from Luthers owne speech As though saith he I were ignorant that the Diuell is a lier except you Papists had instructed me So farre was it from him to entertaine the counsell of the Diuell as an Oracle of truth The third Interrogatorie Whether the Masse be therefore to be esteemed as holy because the Diuell did reprehend it I answered No because then may we as well say that the Masse is naught because the Diuell did allow it which I endeuoured to prooue from that testimonie of Del-rio whereupon M. Higgons hath so youthfully insulted and whereunto

a resolute Papist and opposite vnto your Religion might be infallibly secure of his saluation and the like all sectaries may as many do apply vnto themselues with a supposed certaintie of perseuerance But as F. Campian doth elsewhere particularly reproue this conceit and taxeth your Caluin precisely for the same so in this place he is farre from that imagination howsoeuer it pleaseth D. Morton to propose his words by the halfe and to peruert his meaning in the whole For that blessed Martyr hauing yeelded a reason of his confidence which he deriueth from all kinds of witnesses in heauen earth and hell it selfe non diffiteor saith he animatus sum incensus ad conflictum IN QVO nisi Diui de coelo deturbentur superbus Lucifer coelum recuperet cadere nunquam potero 5 Now I remit me vnto your ingenuitie and conscience whether D. Morton did not with voluntarie and determinate malice as I said before abridge the sentence and violate the intention of Campian to deceiue the Reader with and against his knowledge For what doth F. Campian affirme but onely this since I haue these testimonies of my religion it is not possible that relying thereupon I should euer causÃ¢ cadere be vanquished in that combat which I do seriously desire 6 This may be a sufficient instruction for you and by it alone you may perceiue whether his heart be single and syncere in his impugnation of the Catholicke faith which he laboureth to extinguish by these miserable inuentions But it will flourish much more euen for his sake God of his infinite mercie will either mollifie his affection or cohibite his purpose And now kind Master S. I might ease my selfe and you from any more paine in this kind if one more vast vntruth theÌ„ all the rest did not coÌ„pell me to proceed yet a little farther the matter being of great importance and for many respects not to be passed ouer in silence The Answer I wish to breath onely so long as that the Catholicke faith may flourish by me As for my Affections I thanke God they are such that if I had a window in my heart I would open it for M. Higgons or any Aduersarie to looke in and see as much as I can my selfe and then am I sure they could not iudge me either deceitfull or malicious But to the point first The state of the question shewing the slander which Cardinall Bellarmine committeth against Caluin The first heresie of Iouinian is saith the Cardinall that man cannot sinne after Baptisme which is the heresie of Caluin who saith that true faith can neuer be lost The falshood of this accusation is not obscurely coÌ„uinced by the Iesuit Maldonate who discussing that heresie durst not impute it vnto Caluin secondly by Caluins acknowledged sentences wherein he requireth repentance as necessary in all that haue bene baptized that they may be iustified But M. Higgons would couer the Cardinals nakednesse with a mantle of Deduction thus Because Caluin annexeth grace inseparably vnto faith and anerreth that faith can neuer be lost it must ineuitably inferre that a faithfull man doth neuer lose grace also and consequently doth neuer sinne mortally because a mortall sinne doth exclude grace from the soule This M. Higgons his Inference telleth me that he was neuer yet rightly catechized in the rudiments of faith which I must be perswaded of vntill he make this consequence good A man cannot lose a iustifying faith after Baptisme Ergo he cannot sin after Baptisme Can this be enforced either from the doctrine of Caluin or else of all the Romanists Caluin teacheth that the iustified mans good actions are polluted with sinne and some of the Romanists haue acknowledged in effect as much as I there proued whom their Iesuite confesseth to haue bene graue and godly Catholicke Doctors who taught that all sinnes are in their nature mortall albeit those sinnes which are called veniall by the mercy of God do not dissolue the fauour of God but may consist together with inherent Grace as not imputed vnto vs for our eternall punishment Here we see sinnes in their nature mortall and iustifying Grace to be coincident in one man after Baptisme But what need we any longer dispute let M. Higgons or any other man shew where any Romanist except Bellarmine laid vnto Caluins charge this heresie of Iouinian which is thus expressed by Alphonsus Ã Castro Iouinian held that a man who once was iustified by Grace could not sinne any more But Caluin taught such a faith which after Baptisme obtaineth remission of sinne After Alphonsus maketh the heresie of the Begwardi to be neare of kin to the former errours of Iouinian who taught that A man may attaine vnto that perfection in this life that he cannot sinne Hath Caluin any alliance with this hereticke But I am chargeable to yeeld A iustification of my selfe After that I had infringed the consequence which Bellarmine inferred vpon Caluins Assertion it belonged vnto me onely to maintaine the termes of Caluin his propositition viz. True faith cannot be lost And doth not S. Augustine so distinguish as supposing that some mens faith either doth not faile at all or not finally and yet he neuer doubted but that the most perfect man is guiltie of sinne as his own confession doth at large demonstrate Which is all that concerned me to proue whereby to acquit Caluin from the imputation of the heresie of Iouinian who without all distinction of sinne said that the once baptized could neuer after sinne That which he obiecteth out of the testimonie of M. Campian is so silly a flie that this his so greedie catching at it argueth that my Aduersarie is not of the Eagles kind It is true that M. Campian meant that he should not fall in his cause but doth not M. Higgons see in that testimonie an Ego I saith he shall neuer fall which might giue me an apprehension of his personall constancie in his cause which sounded to me like the voice of S. Peter saying Master though all forsake thee yet will not I. For I did not imagine that M. Campians owne defence could consist without a defender or that his confidence in the maintenance of the cause of Faith had not bene founded vpon an assurance of his owne perseuerance in Faith And other vnderstaÌ„ding hereof then this if there be any truth in me I had none so farre was I from violating his intention T. H. CHAP. II. D. Mortons vntruth concerning the Article of Christ his descent into Hell Â§. 1. The necessitie and weight of this Article 1 AMongst sundrie difficulties which did sometimes afflict my conscience when I was a brother of your societie this was not the least viz. What is that which doth properly and entirely make a man to be a member of your Church so that precisely for defect thereof he ceasseth absolutely from being of that communion The Answerer What is the

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