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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

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 n●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

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 m●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 legē 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

Priests did liue in carnall matrimonie and notwithstanding many of them were the freinds of God because they did beleeue with simple puritie that the same did please God to wit that Christian Priests might keepe wiues and liue in matrimonie as the same in the old time of the Iewes had pleased him in the Priests of the Iewes and this was so obserued by Christian Priests for many yeeres but this ancient custome and obseruation did seeme very hatefull and abominable to the whole heauenly Court and to me who did beare his body c. And therfore God himselfe by the infusion of his holy Spirit into the heart of the Pope who then ruled the Church did giue another Law concerning this more gratefull and acceptable vnto himselfe infusing Christ was wise as a little one the Pope as a perfect one into the heart of the Pope that hee should ordaine throughout the vniuersall Church that Priests who should haue so worthy an office as to consecrate this precious Sacrament should by no meanes liue in the contaminous and carnall matrimonial delectatiō after it is added That no Pope may permit Priests to liue in marriage and great punishment is is threatned against it after it is added again thus that if S. Gregory himself had appointed such a thing he should neuer Ibidem haue obtained mercy at Gods hands vnles before his death bee should with humility haue reuoked the sentence What a do we haue in this vision first that the ancient Law of marriage was obserued and kept for many yeeres by such Christian Priests as pleased God liuing in it by which it is euident that the Christian marrying of Christian Priests was more ancient then popish continency Secondly I obserue that this Law of Priests marrying was altered because the Popes God did infuse into the hearts of The Popes for bidding of marriage the doctrine of diuels 1. Tim. 4. if we beleeue Briget Popes to change and alter the same but what was the cause marry heare flat Manicheisme because saith the vision Priests should not liue in matrimonials contaminosa delectatione in matrimoniall contaminous and polluted delectation for which the virgine sayd that the law of marriage for Priests was hatefull both to her selfe to her sonne and to all the heauenly Court yea so hatefull that towards the conclusion of the vision thus it followeth Nullus Papa potest c. No Pope may permit marriage to Priests vnder paine of damnation What stuffe is heere Spectatum admissi risum teneatis amici I desire the Readers to containe their laughter the Popes power is curbed and limited and that from heauen yea and Gregory the Saint is so curbed that if hee should offer to dispense with Priests to bee married hee should infallibly vnlesse he would reuoke his Law bee damned away with this doctrine of Diuels so contrary to the Popes absolute power which may dispence in vowes so contradictorious to Brigets owne narration the Saintesse acknowledgeth that in the Primitiue Church Priests liued in marriage and that liuing in it they were the friends of God because they did beleeue with simple purity that they might so doe but afterwards the case was altered vpon secret reuelation in the Popes heart well saith shee secret reuelation for the Pope had no such reuelation from the Scriptures nor the ancient Church who commanded Priests not to marrie nor liue in marriage after which Law it is not in the holy Fathers power to grant marriage or the vse of marriage to any Priest vnlesse hee will bee damned which may not happen in the men of sin and children of perdition Sometimes when I haue thought with my selfe of the strange paradoxes which are in these reuelations of Briget I haue wondred how men of iudgement should giue credit to the same if the strong illusions of Sathan did not powerfully worke in them foolish is that where Christ telleth Briget that hee is Trinus vnus Three and one And little for the Popes credit is that where Christ himselfe describeth the Pope to bee worse then Lucifer more vniust then Pilate more immane then Iudas more abominable then the Iewes themselues how vaine is that in the title of the first chapter of the booke of the heauenly Emperour which hath thus that God ordained the world to be ruled with a double power to wit Ecclefiasticall and Laicall which are principally designed in Peter and Paul but in the chapter it selfe good God how fondly is Christ brought thus speaking Ego autem habui duos optimos famulos vnus eoxam erat Clericus alter Laieus c. I had two excellent seruants one of them was a Clerk the other a Laicke the first was Peter my Apostle hauing the office of a Clerke the second was my Apostle Paul as a Laick what an excellent inference may heereout be inferred for the Popes power to gouerne the whole Church as a Clerke and the whole world as a Laike For Peter and Paul say they both died at Rome who then shall bee their Successour but the Bishop of Rome which being so I maruell why Briget in her extrauagant reuelations and in her heauenly Emperour touching a certaine Prince that was to bee deprined of his kingdome doth not send the admonition to the Pope but to the Princes Cap. 80. cap. 61. of the Kingdom that they should take armes against their Prince and depriue him why is there no mention made of the Pope if hee bee cheefe vmpire in all such affaires some will perhaps obiect that such fooleries as these either are not in Brigets reuelations or else that they are not authorized by the Romane Church but let such vnderstand that they are both in Briget and that her booke also is authorized as a booke of diuine reuelations One thing amongest someothers the late Answer plan Edition hath scraped out In the fifth of six reuelations which were set before the booke of reuelations after the approbatorie Epistle of Cardinall Turrecremate with subsignation of the Scribe and Notary it was thus written Sicut Iohannes Euangelista c. Euen as Iohn the Euangelist wrote those things which before saw were to come from my Spirit so Matthias thy Father and Ghostly Father whom I haue made a master from the same Spirit vnderstandeth and writeth the spirituall truth of sacred Scripture Againe presently after the prologue thus it is written Benedictus Deus aquo hic liber inspiratus est immediatè diuinitus reuelatus Blessed be God from whō this booke was immediately inspired and diuinely reuealed By which you may see of what authority her reuelations are when both shee and her master Matthias were both immediately inspired from God himselfe See Lib. 6. revelationum chap. 89. for the sayd purpose This which I haue deliuered out of Briget I haue found written in that Edition of hers which was printed at Nuremberg the yeere 15 17. by the great care and diligence of the Fathers