Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	good_a	work_n	5,591	5	6.3844	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12096	A suruey of the miracles of the Church of Rome, prouing them to be antichristian Wherein are examined and refuted the six fundamentall reasons of Iohn Flood Ignatian, published by him in defence of popish miracles. By Richard Sheldon Catholike priest, and sometimes in the Church of Rome Mr. Floods colleague.	Sheldon, Richard, d. 1642?; Floyd, John, 1572-1649. Purgatories triumph over hell. Selections.	1616 (1616)	STC 22399; ESTC S117401	260,389	380

such are the heresies of these times that deseruedly they ought to seem the very next to Antichrist the which also we haue in a certaine Oration of this argument endeuoured what hast thou onely endeuoured to shew What sayest thou Stapleton art thou so constant that the precursors of Antichrist and the next hereticks before him shall work miracles and wonders why then doest thou euen in this place deny them whom thou callest Antichrists precursors to worke any miracles as thy brethren the Dowists doe also in their Annotations vpon the second Epistle to the Thessalonians why dost thou speake so Annotat. 2. chap. v. 9. faintly that thou hast endeuoured to shew that the heretikes of these times are the immediate precursours of Antichrist was not thy Oration of set purpose laboured with all thy wit and eloquence to proue the same why then dost thou not speake more confidently according to thy presumptuous spirit there but I tell thy Dowistes for thee confidently that thou hast endeuoured it so well in that Oration that my selfe as small a scholler as I am dare vndertake to retort all thy demonstrations against the popish synagogue and the Antichrist of the same who although he be already the man of sinne and sonne of perdition working prodigies and wonders in his ministers yet he hath not as yet put on Panopliam Antichristi the whole compleat armour of the most damnable Antichrist which he will then do when in his synagogue his vniuersall absolute monarchicall and direct tyrannte ouer all and in all spiritualls and temporalls subiects and Soueraignes Faith and discipline shall be decreed I say direct because indirect he already most arrogantly assumeth but when the malice of those men of sinne and children of perdition shall be compleat and consummate then also not onely by desire by liking by sentence but euen by breefe by decree by definition he shall assume and challenge direct Monarchy of the world which miserie how fast it higheth on I leaue to some other place and time to be debated and discussed that it is not already compleated I am sure there wanteth no good will in Popes no desire in their Canonists no good affection in their State-Ignatians The authorities which I haue produced out of Fathers agreeing to the holy Scriptures doe euince that miracles and wonders are not infallible tokens of truth but for further illustration of this point I will make the same cleare by reason My reason is an expresse conclusion of their famous Victoria and it is this Eadem opera c. The same workes or the like are done by Arte Magicke Victoria relect 12 de Magia q 4. propos 1. and by Graces freely giuen and thus it is proued for to Graces gratis datis freely giuen it belongeth to cast out deuills to take vp serpents to restore health to speake with tongues as is manifest in the last of Marke and first to the Corinthians 12. but these things are done by the Magicians therefore the same workes are common to both thus far he how truly in euery respect ipse viderit let him looke to it it is sufficient for me that their so famous a Praelectour doth teach that by Artes Magicke the same workes are done which are done by the gift of working miracles And yet the Louanian Professour Stapleton aduentureth Prompt mâ—ral in Dominic 24. post pent diuisi 4 further and herein I desire his Duacene-successours to desend him from errour thus he teacheth Although the miracles which the false prophets shall doe be true prodigies quoad actus supernaturales in respect of the supernaturall actions themselues notwitstanding they shall be but lying because they shall serue for a lye certainely for the greater proofe of the faithfull not onely Antichrist himselfe and his immediate precursours but all heretikes like as the Magicians God permitting them may be able to doe miracles thus he This Doctour speaketh most truly of miracles to be done by Gods permission both by Heretikes and Magicians but I cannot but maruell at his Diuinitie where he teacheth that the actions and acts themselues of such prodigies should be supernaturall surely his head was supernaturall when he dreamed such diuinitie for I neuer yet read any learned Christian who durst teach that the prodigious acts of Magicians or Heretikes except they be extraordinarily endewed with a miraculous faith and doe them by the immediate power of God should be in themselues that is in their substance and nature surpassing the boundes limits and force of naturall causes for I neuer learned otherwise no not in Rome but that all miraculous workes done by Magicians and Heretikes were euer done by the secret hidden quicke and speedy application of naturall causes the vertues of which are well knowne to Satan who is the cheefe and principall Agent in such mysteries And the truth of this is grounded vpon this principle that no creature whatsoeuer can create now if either good or bad Angells could produce any things which were in substance essence or nature supernaturall then they might create and although they would pretend to vse naturall causes for such effects they should doe nothing for betwixt a supernaturall effect action and operation and a naturall cause there is no proportion but infinite disproportion and it is onely God who by his omnipotent power can vse any creatures by their subiected and obedientiall power to him to the effecting of whatsoeuer he shall please therefore good and bad Angells Heretikes and Magicians all they doe in these their prodigies is by secret application and meanes of naturall causes God in his good pleasure permitting them so to doe for the deception of those who deserue to be deceiued But leauing Stapletons supernaturall acts to be defended either by his Duacenes or some Ignatians which are by his will to succeed him in See my motiues vnder the title of dangerous Spirits his Librarie at their first Colledge in Oxford I do out of the Aduersaries mouth euince that heretikes deuills magicians may doe workes supernaturall therefore according to their owne position to doe such things can be no certaine proofe of true Religion and true Preachers we must rather recurre ad legeÌ„ ad testimonium to the law and testament as God himselfe hath instructed Isaiae 8. Ioh. 5. 39. and commanded vs. And if I would here stand to inlarge my discourse I could easily shew that ancient Magicians and Panymes haue wrought as prodigious workes for confirmation of their erroneous rites as Pontificians haue done for proofe of their superstitions and this in as cleare open and publike a manner yea more certaine For popish miracles haue certaine properties making them of lesse credit then those of the Panymes as for example they are seldome or neuer seene to be done by any indifferent witnesses but are commonly first done then spoken of few there are which see the euills from which their persons pretend to be deliuered but fewer see their deliuerance

Mino lib. 6. cap. 17. Gall. lib. 2. cap. 26. miracles she doth aske not for her owne honour but for his to establish in mens hearts that faith which doth beleeue that not shee but he is God and she only honourable for his sake and saued by his blood holy by his grace glorious by his mercie powerfull by his hand why should wee not thinke that the Deuill doth hate this faith thus you Would God your words and your practise would consort Put case you make her not a God but how can you excuse it but that you make her a Goddesse Do you not yeeld vnto her attributes befitting a Goddesse to redeeme to saue to protect to defend to rule to command all earthly creatures How can you say shee was saued by Christ his blood seeing that in your doctrine whatsoeuer the blacke Fryers teach to the contrarie shee neuer contracted originall sinne nor committed actuall you should rather say she was preserued from sinne by his Grace rather then saued by his Blood How can you say that she is only glorious by his mercies whenas your * Apud Valent. in 3. Thom. Valent. Disp 1. q. 2. de vnio duar nâ—t puncto 8. See Salmeron in Euang. Act tractat 6. Doctors teach that she merited at least ex congruo out of a congruitie to be the Mother of God and Christs incarnation Mr. Flud if your faith were no other then you haue set downe is it not to be maruey led that wee who haue the same faith herein with you cannot with that faith doe the same miracles as you doe surely there is somewhat in it It is said and truly that Sorcerers and such like as your Spanish Saluadores doe pretend being demanded how they do their cures c. that they do the same by saying the Lords Prayer Creed c. But let it be replyed vnto them that others saying the like prayers can not doe the like cures they will presently answer you that though they say the prayers yet they say them not with like faith nor haue not that strong Confidence in the Pater-noster as they haue Euen so it fareth betwixt you and vs for although we beleeue that Christ is God and not his Mother that shee is honourable for his sake saued by his blood holy by his grace glorious by his mercy powerfull by his hand yet this faith in vs worketh no miracles the reason is wee haue not so strong faith as you Baltazar-like to praise and adore wodden and siluered Ladies at Loretto Sichem Hall c. as you doe and thus goes the game of miracles away from vs and you haue them for which we enuie you not And so let vs come to your fifth argument CHAP. VIII Wherein is examined Mr. FLOODS fifth Reason Mr. FLVD pag. 150. num 34. AND this is our fifth argument to proue our miracles true that they are beneficiall both to the bodie and soule of men which therefore without blasphemie may not be giuen from God to the Deuill Those wicked Spirits doe seeke in their workes to make themselues mirabiles non vtiles as S. Austen saith wonderfull not beneficiall vnto men they desire to amaze and astonish rather then to relieue and helpe senses ANSWER The force of this your argument consists in this to wit that the Deuills and Antichrists miracles shall bee only wonderfull and not profitable or beneficiall as yours are But the edge of this your reason is made blunt by your Rhemists who in their Annotations vpon the Epistle Raemist in 2. Thess 2. to the Thessalonians write thus Satan whose power to hurt is abridged by Christ shall then be let loose and shall assist Antichrist in all manner of signes wonders and false miracles whereby many shall bee seduced not onely Iewes thus they being euicted euen by truth it selfe so to write Now if Antichrist as they say shall bee powerfull in all manner of signes why doth your Fatherhood to the aduantaging of his and your cause restraine his power to the working of some small trifles Chrysostome or the Authour vpon Saint Mathew is so Hom. 49. in Math. Operis imperfect confident that he dareth to write that in the Antichristian daies power of working miracles shall be taken away from the true Christians and that the same shall bee granted to the false Christians in whom and amongst whom the Deuill shall haue such great power permitted vnto him vt faciat signa vtilia vt iam Christi ministros non per hoc cognoscamus quod signa vtilia faciant sed quia haec signa omnino non faciant that he may doe signes profitable so that then we may not know the Ministers of Christ by doing of such signes but that they doe not any such at all Saint Gregorie saith that the miracles Greg. lib. 34. in Iob. cap. 3. apud Pater in 2. ad Thessal 2. of Antichrist shal be tanta so great that those of ours shall seeme few or none at all And in another place he writeth thus nunc enim fideles nostri c. For now our faithfull suffering peruerse things doe wonders but then the Ministers of this man shall euen then when they inflict peruerse things doe wonders Let vs consider therefore how great the triall of mans minde shall then be whenas the godly See how in the title and your owne mens argument to the 25. chap. of S. Greg. his 33. booke vpon Iob Antichrist is said to doe so many miracles that by many he shall be taken for Christ Martyr shall submit his body to torments and yet before his eyes the very Executioner shall do signes Whose inward virtue may not then bee shaken from the very bottome of his thoughts whenas he who tormenteth with stripes doth also shine with signes and wonders Thus Gregorie with much like matter which might be produced wherein hee is not dissonant from all the Ancients according to that of Christ that Antichrist and his shall do so many and so great signes that if it were possible the very elect should be deceiued But if Antichrist and his shall doe no signes profitable the danger of the elect to bee deceiued by them would not be so great but seeing that Math. 24. 24. according to our Sauiours prediction the Deuills will labour by all meanes possible by such signes to deceiue the elect it is not to bee imagined but that they will haue some of those signes which are aptest to deceiue See Stapleton in Dom. 20. post Pent. loc 5. to wit signes profitable and beneficiall Whereas you say that it is blasphemie to ascribe to the Deuill your miracles which are beneficiall both to body and soule I cannot thinke but that your Aduersary reading the same will smile at such your vaine begging of the question Nay sir though we deny them to be beneficiall to your soules which are seduced thereby notwithstanding we cannot but account them profitable to our soules

apprehension and acknowledgement of his manifolde iniquities and corrupt nature by the acknowledging of the same to bring him to such an humiliation and depression of himselfe and within himselfe that for remission of his sinnes and saluation he can looke for no other meanes but the only and alone merits of Christs death and passion And yet this not without store of Christian good workes to admonish the wise and cauilling Papists by the way applied vnto his soule by a liuing and sincere faith in which respect our Christians are or may bee euer preserued in perfect humiliation of their soules and pouertie of spirit As for humilitie towards man good God who obserueth not that the Papists haue lest thereof to particularize though in time of persecution as they pretend do not they in exccesse of apparell surpasse at least equalize our worst and disorderedst Protestants I haue often heard both Ignatian and Secular Priests affirme the excesse and curiositie of fashions to haue beene farre worse amongst Papists then Protestants and if they did not or would not affirme it who seeth it not whence I doe demand of the Papists haue wee our daily innouations of fashions not from out of France where as likewise in Italy the vanity and excesse in apparell is too too vnmeasurable and for brauing ostentation what people vnder heauen come nigh by many degrees to the Hesperian Nation But to reflect vpon their first point of doctrine in this consideration by which they affirme that hee committeth the sinne of presumption who hopeth for saluation without merits it is so far froÌ„ assecuring their soules with Christian comfort that it doeth rather cause vnto them endlesse afflictions and torment of minde which I could confirme by many examples out of their owne histories Neuerthelesse to shew how pernicious this their doctrine is for a man any whit to rest vpon his owne merits I will relate perhaps a fable onely one story Coster conc dom 10. post pente which Coster produceth solemnly in his Homilies Thus it was A certaine holy Eremite liuing in a desert being neere his end sendeth for a certaine Abbot dwelling neere by to come vnto him and to housell him hee commeth and vpon his comming by the ringing of a certaine bell a famous theefe and a notorious malefactour draweth neere to the doore of this Eremites Sell where seeing the Eremite vsing such deuotion he in his conceit thinking him to be a very holy and blessed man wished so loudly that the Eremite heard him that hee were like vnto him in holinesse which wishing of the theefe when the Eremite heard he contemned him and said within himselfe that he had well wished that he had beene in holinesse like vnto himselfe and so continuing in such kinde of thoughts of his owne merits the Eremite dyeth vpon and for his death the Monke that came along with the Abbot greatly lamenteth and returning together with the Abbot in the way they finde this theefe of whom we spake before sodenly slaine by some wilde beast at sight of which heauy chance the companion of the Abbot laugheth for which being reprehended by the Abbot hee thus excuseth himselfe that God had reuealed vnto him the different endes of these two of the Eremite that he was damned for pleasing and contenting himselfe in his owne iustice and that was the cause why he so heauily bewailed his death of the theefe and malefactour that he was saued for that he did with humility acknowledge himselfe a sinner and for saluation rested and confided onely in the mercies of God and that was the cause why hee so greatly reioyced at his death This story is related by Coster as many other like ones to the reproouing of sundry Pontifician positions though he bringeth them against vs Christians How dreadfull is that vision related in the great glasse of examples by which it is deliuered how vpon Speeul Mag. Exemp verbo damnatus exeÌ„ 2 that day when Saint Bernard dyed it was reuealed vnto a certain Eremite that thirty thousand dyed whereof one onely with Bernard went directly to heauen and three others to purgatory which vision if it should bee true what may be thought of those assecurances which they giue in the Popish Church to all such as dye in the same with the copious furniture of their Sacraments and their owne merits Againe workes of charity intended and instituted for the releeuing of the poore are great tokens of true Christianity when they are done purely and meerely for the loue of God The Papists doe bragge much of this but vainely for taking quantity of time for quantity there are who dare vndertake to shew as many workes of piety especially for hospitals and schooles of learning done in the reformed Churches as in any like time of popery and yet such as were done there with them were done alwaies with conceit of merit to cause Friers to pray for themselues or the souls of their friends departed or were mixt with some like respect of selfe loue whereas all like workes done in Reformed Churches haue beene done for no other end but to releeue the poore further godlinesse and please God their doctrine excluding all manner of merit and hope therein and all manner of feare of purgatory flashes Lastly a signe of true Christianity especially towards the end of the world is frequent and deuout meditation in holy Scriptures the which is so plentifully performed by zealous Christians such as are touched with care of saluation in the Reformed Churches that there is no comparison to bee made betwixt them and the Laikes of their Churches who are so farre from daily meditating therein that they dare not nor may not without speciall leaue read in vulgar tongues any parts or parcels of the same which causeth great ignorance of sacred Scriptures in their Laikes as also the ignorance of their Clerkes therein is very grosse as by many particulars might bee shewed one late one I will not heere omit There was of late and yet perhaps is conducted vp and downe London a Champion of the Papists by a certaine Knight this Champion disguised Cauiliere-like either by accident or of set purpose is brought to the house of a certaine Knight where entring into disputation about the Sacrament he went rashly so farre as to teach that the very flesh of Christ is rent and torne in the Sacrament by the teeth of the receiuers Which his manner of speech and defence did not please the Knight his Guide and Leader he holding the contrary He also so profoundly discoursed vpon the Scriptures that he would needes defend that by the word Phase which is interpreted transitus Domini the passing of the Exod. 12. 11. Lord was signified the passing of the children of Israel through the red sea And is not this a iolly Champion to be carried vp and downe the City to encounter either with Protestants or Ministers indefence of Popish religion doubtlesse they are vnstable in

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