Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	confirm_v	doctrine_n	miracle_n	2,757	5	8.8552	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02534	Epistles the first volume: Containing II. decads. By Ioseph Hall; Epistles. Vol. 1	Hall, Joseph, 1574-1656.	1608 (1608)	STC 12661.7; ESTC S103637	49,336	198

superstitiously-ignorant are contrarily extreame while the one seekes out naturall causes of Gods immediate and metaphysicall works The other ascribes ordinary effectes to supernaturall causes If the violence of a disease cease after a vow made to our Ladie If a souldier armed with this vow escape gunshot a captiue prison a Woman traueling death the vulgar and I would they alone cry out A miracle One loadstone hath more wonder in it then a thousand such euentes Euerie thing drawes a base minde to admiration Francesco del Campo one of the Arch-dukes Quiryes told vs not without importunate deuotion that in that fatall fielde of Newport his vow to their Virgin helpt him to swimme ouer a large water when the oares of his armes had neuer before tryed any waues A dogge hath done more without acknowledgement of any Saint Feare giues sudden instincts of skill euen without precept Their owne Costerus durst say that the Cure of a disease is no miracle His reason because it may be done by the power of Nature albee in longer time Yeeld this and what haue Lipsius his two Ladies done wherefore serues all this clamour from the two hilles I assented not neither will bee herein thus much their enemy For as well the manner of doing as the matter makes a miracle If Peters handkerchiefe or shadow heale a disease it is miraculous though it might haue been done by a Potion Many of their recoueries doubtlesse haue beene wrought through the strength of Nature in the Patient not of vertue in the Saint How many sicke men haue mended with their physicke in their pocket Tho many other also I doubt not of those Cures haue fallē into the fourth head which indeed is more knotty and requires a deeper discourse Wherein if I shal euince these two things I shal I hope satisfie my Reader and cleare the Truth One that miracles are wroght by Satā the other that those which the Romish Church boasteth are of this nature of this author I contend not of words we take miracles in Augustines large sense wherein is little difference betwixt a thing maruelous miraculous such as the spirite of GOD in either instrument calles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perhaps it would bee more proper to say that God workes these miracles by Satan for as in the naturall and voluntarie motions of wicked men so in the supernatural acts of euil spirits as they are acts there is more then a meere permission Satan by his tempest bereaues Iob of his children yet Iob looking higher sayth The Lord hath taken No sophistrie can elude this proofe of Moses that a Prophet or dreamer may giue a true signe or wonder and yet say Let vs goe after strange Gods nor that of our Sauiour who ●oretels of false Christs false Prophets that shall giue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signes and wonders and those great The are some too great I grant for the hand of all infernall powers by which our Sauiour inuincibly proues the truth of his deity These neuer graced falsehood neither admitte any precedent from our times As to the rest so frequent and common for mee I could not beleeue the Church of Rome were Antichristian if it had not boasted of these wōders Al the knot lyes then in the application of this to Rome and our imaginarie Lady How shall it appeare that their miracles are of this kinde Ludouicus Viues giues sixe notes to distinguish Gods miracles from Satans Lipsius three Both of them too many as might easily bee discouered by discussing of particulars It is not so much the greatnesse of the worke not the beleefe of witnesses not the qualitie nor manner of the action nor trueth of essence that canne descrie the immediate hand which worketh in our miracles That alone is the true and golden rule which Iustin Martyr if at least that booke bee his prescribes in his Questions and Aunswers How shall it bee knowen that our miracles are better then the Heathens although the euent countenaunce both alike Resp Ex fide cultu veri dei Miracles must bee iudged by the doctrine which they confirme not the doctrine by the miracles The dreamer or prophet must bee esteemed not by the euent of his wonder but by the substance and scope of his teaching The Romanists argue preposterously while they would prooue the trueth of their Church by miracles whereas they should proue their miracles by the trueth To say nothing of the fashion of their Cures that one is prescribed to come to our LADIE rather on a Fridaye as * Henrie Loyez another to washe nine Dayes in the Water of MONT AIGV as Leonard Stocqueau another to eate a peece of the Oke where the image stood as Magdaleine the widow of Bruxelles All which if they sauour not strong of magical receits let the Indifferent iudge Surely either there is no sorcery or this is it All shall bee plaine if the doctrine confirmed by their miracles be once discussed for if that be diuine truth we do vniustly impugne these workes as diabolicall if falshood they do blasphemously proclaime them for diuine These workes tend all chiefly to this double doctrin that the blessed virgin is to bee inuoked for her mediation That God Saints are to be adored in by Images Positions that would require a volume and such as are liberally disputed by others whereof one is against scripture the other which in these cases values no lesse besides it One deifies the virgin the other a stocke or stone It matters not what subtile distinctions their learned Doctors make betwixt mediation of Redemption and Intercession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saint and the Image Wee knowe their common people whose deuotion inriches those shrines by confession of their owne Writers climbe the Hill of Zichem with this conceite that Marie is their Sauioresse that the stocke is their Goddesse which vnlesse it bee true how do their wonders teach them lyes and therefore how from GOD But to take the first at best for the second is so grosse that were not the seconde commaundement by Papistes purposely razed out of their Primiers children and carrers would condemne it it cannot be denied that all the substance of prayer is in the heart the vocall sound is but a complement and as an outwarde case wherein our thoughts are sheathed That Power cannot knowe the prayer which knowes not the heart either then the Virgin is God for that shee knowes the heart or to knowe the heart is not proper to GOD or to knowe the heart and so our prayers is falsely ascribed to the Virgin and therefore these wonders which teach men thus to honour her are Doctors of lyes so not of GOD. There cannot be any discourse wherein it is more easie to bee tedious To ende If prayers were but in wordes and Saints did meddle with all particularities of earthly thinges