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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

Tenant to his Lordship for a certaine house and land lying in Irkingburge where his wife Robinsons daughter remained This being in effect the substance of his answere at the first of his examinations he acknowledged and subscribed vnto the same by the name of Iohn Vnderwood But my Lords Grace vpon some occasion of businesse putting this man off for a time hee either vpon some remorse of conscience or fearing lest his condition and estate might by some other meanes be discouered doth of himselfe offer to manifest vnto his Grace his condition and profession vnto which as it were vpon a second examination he is admitted where he first acknowledgeth himselfe for the space of sixe yeare to haue beene brought vp in the Colledge of Rome and that there he tooke the orders of Priesthood according to the manner of that Church and that from thence some 12. yeares since he was sent by mission into England where by Father Garnet he was admitted into the society of Iesus he acknowledgeth also that his name was Thomas Cornford and so subscribed the same the second time after that before hee had subsigned by the name of Iohn Vnderwood The Reader will here expect to vnderstand how this ingenious and Saint-like Ignatian did conciliate and accord such contrarie sayings of his surely thus hee performed his part and demonstrated himselfe a worthy Rabby in the Ignatian Academie of equiuocating cogging lying whereas he affirmed himselfe to be a married man his meaning was that his wise was his breuiarie and that hee had beene married vnto it twelue yeares as for his children which hee had by Robinsons daughter those were his ghostly and spirituall children But yet the wily man being demaunded thereof could not well shew how his wife the Breuiarie became Robinsons daughter and here being at a stand hee was holpen out by his Grace that in probability his Breuiarie was Robinsons daughter because it might be that the Printers name who printed it was Robinson The reason why he called himselfe a Farmer was because he was so to God according to that text Redde rationem villicationis tuae Giue an account of thy Farmership And the reason why he said that he went to Mistresse Vaux to take a farme of the Lord Vaux was because he was ready to doe them any seruice for their saluation and for the spirituall tilling of their soules Whereas hee had denied himselfe to haue beene beyond the seas his answere was that he spoke that with intention that he had bin there but not that hee was bound to tell his Grace so much Thus in effect with much like stuffe passed the Holy Ignatians examination out of which the intelligent Reader may clearely inferre how egregiously these men shew themselues to be impes of him who was mendax ab initio a lyer from the beginning and yet forsooth these men and none but these if it may so please the Gods are only sincere holy Christian Apostolicall For my part I cannot but thinke that Father Thomas since his engrafting into Ignatianisme and Garnetisme became an Equiuocater for in Rome hee was possessed with such a doultish kinde of simplicity that it is a kinde of miracle that he should so easily haue been transformed into another man well it may be obserued herehence how efficacious the Garnetian Academie hath beene for training youth in lying cogging equiuocating A SECOND PRELVDE SHEWING BRIEFELY THAT miracles are not certaine tokens of a true RELIGION CHAP. II. NOtwithstanding for further confirmation of this truth I will by Gods assistance shew that miracles are not certaine and infallible tokens of a true religion especially after the establishment of Christian religion in the world and that there is no other sure and certaine Anchor for truth but the infallible word of God by which and according to which all miracles which may happen are to be examined with which if they agree they may be approued if otherwise they are to be reiected and detested as the Deuills owne inuentions for as a worthy man saith all truth is to be suspected which the authority of sacred Scriptures doth not confirme without which to speake with Saint Hierome whatsoeuer is brought it is as easily contemned as it is brought Agreeingly to which Saint Austen disputing against the Donatists contendeth August de vnit Eccles cap. 16. most earnestly that therefore this thing or that thing is not to be held for true because Pontius or Donatus haue miracles haue visions or because Catholikes haue miracles haue visions in the Catholike Church in which discourse enlarging himselfe and shewing out of scriptures that false-phophets were to doe miracles he addeth thus Nonne legimus c. Doe we not read that euen of the Lord God himselfe many were heard in the high places of Iury which high places notwithstanding did so greatly displease God that such Kings as did not subuert them were blamed and such Kings as did ouerthrow them were greatly praised and a little after Exaudinntur ergo c. Therefore many are heard and by diuerse meanes not onely Christian Catholikes but euen Panymes Heretikes and Iewes giuen to diners superstitions but they are heard either of seducing Spirits who notwithstanding can do nothing but what they are permitted by God secretly disposing what is to bee giuen to euery one or of God himselfe either for a punishment of their malice or for asolace of their miserie or for awarning to seeke euerlasting saluation And a litle after Quaecunque miracula Note c. What miracles soeuer are done in the Catholike Church they are therefore to be approued because done in it but not therefore is the Catholike Church manifested because they are done in it Thus he Now come our Papists Aliquando c. Sometimes great deception is made by Priests in feigned miracles for game which ought to be rooted out as these were by Daniel Lira in Dan. which will only be Catholikes and say that therefore their miracles are true because they are done in their Catholike Church which reason if it may hold then all those fond lyes and imaginations must bee beleeued which their golden Legends relate if they grant any to be false and delusory which are done by men in their Catholike Church then it will needes follow that the credit of all the rest will be cracked according to the generall and true saying A lying man deserueth not to be beleeued although he tell the truth and that of their Cannon lawe he who is found once euill is alwaies presumed to be euill in the same kinde of ill But how deuysing and cousening in miracles concerneth Popish Catholikes let Canus speake Nostriautem plerique c. Very many of ours Canus de locis lib. 11. cap. 6. either follow their affections or of set purpose doe so feigne many things that I am not only ashamed of them but they also greatly vexe me Thus he with much to like purpose where he addeth somewhat

had vertue to cure all diseases ANSWER Now we are to come to oppose against the fondest point of idolatrie which is in Poperie for although in their Masse abominable idolatry is committed yet because The idolatrie of Papists most horrible in it they pr●tend to haue Christ totally and personally present they may seeme to haue some pretenced excuse for their impietie therein But for their worshipping and adoring Pictures with diuine worship to wit the Image of the Trinitie with I conceiue horrour to write it the selfe same adoration wherewith the most glorious and dreadfull Trinitie it selfe is to be adored Aquinas in 3. q. 25. Thom●st pene omnes Vasquez Valent. Suarez their impietie herein is most inexcusably fond For as they all pretend they giue the adoration of the prototipon and thing it selfe to the image because the image doth represent the thing it selfe O profound Diuinitie as though the consideration of representing were more then a meere relation a nothing à parte re● but is only when it is thought on and howsoeuer it be thought vpon it is infinitely farre inferiour in dignitie then the diuine Persons it doth represent and so in no respect to The ground of popish Idolatry about Images founded vpon a relation haue the same adoration with the persons themselues But Mr. Flud wipeth his mouth and would seeme to conclude all their worshipping of Images in an honorable esteeme of them for so be his words Our miracles that concerne the keeping of Christs image with honourable esteeme But I demand of you in good earnest Mr. Fl●d is your adoration of the Pictures of GOD cultu latriae Cultus latriae with the worship of seruitude and seruice the worshipping of the Images of the blessed Virgin Marye cultu hyperduliae Cultus hyperduliae Cultus duliae with the worship of high seruice the worshipping of the pictures of Saints cultu duliae with the worship of seruice only an honorable esteeme The least of these cannot be lesse then a seruiceable esteeme there must needs then be more than an honorable regard for honoramus cuius seruitium aspernamur wee honour those whose seruice we disdaine Hee who shall read what your Aquin part 3. Bellarm lib. 2. de Imag. Angelicall Aquinas Bellarmine Vasquez Suarez Valentia and most of your learned Doctors do resolutely deliuer in this case cannot be so purblinded as not to finde but that your Church giueth more than an honorable esteeme to your Images An honourable esteeme or regard to the images of Christ pourtraited or drawne according to truth was neuer denied by any Oxthodoxe Christian of the reformed Churches Our practise is cleare in this point for we keepe such if they be without circumstance of superstitious vse or signification with due regard I except onely such humorous Precisians whom Maiestie hath excellently described to bee no other then Protestants runne out of their wits These indeed cannot endure the sight of a Picture representing Christ crucified I my selfe not long since hauing in my Parlour the picture of Christ vpon the Crosse drawne i● paper together with the pictures of his most excellent Maiestie our Queene our late Prince Henry Prince Charles c. I was by diuers reputed not to be a sound Protestant for hauing the same picture of Christ To my face a Minister in practise very vnconformable to the orders of the Church made a scornefull demaund whose picture that of Christ should be But leauing them I demand of you M. Flud is your religious creeping to a wooden Crucifixe vpon Good-Fridayes with fixt and prone countenance prostrate bodies three seuerall genuslexions and religious kissing of the same Is this I say only an honorable esteeme that it is not so may appeare by the three seuerall inuitations which your Priest maketh to the people when hee vncouereth the Crusifixe which is to bee adored The fashion of your Romanist Church is to keepe your Images all the yeere vncouered in their faces at lest but in lent you veyle them for most part thereof with red or white but after passion Sunday you couer them with blacke veiles especially your Crucifixes that you are to adore herein you imitate both Grecians and Romanes Polidor lib. 2. cap. 23. these euer couering their Images those hauing them alwaies naked c. Now vpon your Good-friday the Priest standing at the left end of your Altar begining to vncouer the same maketh three gradations with his hands and three with his feete and at three seuerall times The Papists superstition on Good friday doth vncouer it but at each vncouering hee singeth a-aloud vnto the people and Clergie thus Ecce lignum Crucis Behold the wood of the Crosse the Clergie and People falling or kneeling prostrate vpon the ground answere and sing aloud venite adoremus Come let vs adore This is done three seuerall times and so presently followeth the creeping to the Crosse laid vpon a faire cushion with a linnen cloth thereupon to which crosse the Priest first creepeth he onely hauing charge before he doth the same to pull off his shoes because the place is holy in which the wodden Crucifixe lodgeth This being your practise answereable to your doctrine with what face M. Flud doe you call this your doing an honorable esteeme only Well said Polidore of your Churches practise Polid. lib. 6. cap. 13. about Images haec pars pietatis eò ventum est vt parum differat ab impietate This part of pietie is come to that passe that it little differeth from impietie So he though in profession a zealous Papist But that we may the better answere your argument out of Eusebius and distinguish the vse of Images wee are to consider three principall endes which may bee Three principall ends of Images made of them The first end that they may bee thankefull remembrances of those to whom we are in dutie bound The second that they may be as morall or historicall instructions to the beholder The third to haue them for religious worshippe and adoration Touching the first I see no cause why it should be reproued it being practised by all nations towards their Soueraignes and Magistrates both liuing and departed only it is expedient that great care bee had that the pictures bee drawne especially in Persons and matters of religion according to the very truth of the historie not as it is now practised in Poperie according to the Painters fancie whereof we haue amongst them a very late and fresh example to their shame and confusion It is not vnknowne to England how vpon the death of the Archpowder-Traytor Garnet there was a pretended miraculous strawe carried vp and downe with his face made miraculously vpon it The same was seene reseene viewed and reuiewed by diuerse of all professions high and low and for ought that I could euer heare it could not be very perfectly discerned by any I am assured many notorious Papists haue

Triumph pag. 99. num 10. the same In your Purgatories Triumph thus you write Of these foure words Hoc est corpus meum conteyning not aboue foureteene letters they conteyne sixteene you haue deuised aboue foure times fortie expositions b 200 Expositions of those foure words printed ann 1577. apud Bell de Euchar lib. 1. cap. 8. so different as the Authours of the one damne the Fauourites of the other to hell thus you there If some Parsonian N. D. had the calculating of this your saying hee might finde more lyes then lines Your lines are few but your lyes come very nigh to two hundred You seeme to charge the Church of England for to vs you speake to haue 200 contrarie expositions for which c. where was your for head Mr. Flud when you wrote thus will you say though you write to vs yet you meane all the seuerall Protestant Churches whether they be Lutheran Caluinian c Admit you did so yet I dare boldly charge you that in so saying you haue at lest made and printed You Mr. Flud that obiect such contrarieties to vs about the Sacrament may read your owne ignominie in that kind well expressed by Licentiat Boxhornius lib. 2. harmo Eucharistica and by others Willet c. 150 miracles if to make and print lyes be to doe and make miracles I am assured you cannot finde out halfe a hundred of seuerall reformed Churches who do condemne ech other to hell for any articles much lesse for their seuerall expositions vpon these few words c. If you be your craftsmaster shew vs the Authours or Churches which do thus condemne ech others to hell or else looke to it that your selfe be not condemned to hell for this your shamefullying But to presse you further where was your forehead when you did so egregiously belye Bellarmine himselfe making him the Parent of your conceit All that Bellarmine writeth is this Nuper c. anno 1577. prodijt libellus Bellar lib. 1. de Euchar cap. 8. in quo ducentae numerantur hereticorū c. Of late there came forth a libell in which there are numbred 200 either expositions or deprauations of these words This is my bodie notwithstanding the chiefest are onely nine whereof three are grounded vpon the Pronoune HOC This two in the verbe Est Is. Three in the Noune Corpus Bodie One in the Pronoune Meum Mine Thus Bellarmine commenteth vpon his owne Note By which it appeareth Mr Flud that your lying is malicious for Bellarmine affirming that onely nine of these 200 expositions are principall what probabilitie is there that for sundry of other the Petty ones that the Authors of them should condemne such as should denie them euen to hell for such their deniall Againe seeing Bellarmine termeth the booke a Libell which wanting name wanteth also authoritie with what face can you out of a namelesse Libell lay so heauy an imputation vpon all the Reformed Churches I tell you truly Mr. Flud you may be ashamed of such your dealing I aduise you not to learne your Ladies this your Churches A. B. C Learne rather of some of your Ladies how many letters there may bee in these words Hoc est corpus meum Your Fatherhood saith there is not Triumph pag. 99 num 10. Mr. Fluds skill in numbring aboue fourteene such is your skill in numbring yet I thinke that some of your Ladies out of that little skill they haue in reading their Latine Primmer will finde out sixteene but if you speake them faire they will perhaps read for est ē with a tittle ouer it lest you should also be found lying in so slight a point Perhaps you did number only fourteene that so both your lying foureteene and your foure times fortie might begin with the letter F which is the first letter of your name c. I will leaue to adde any thing more in this place concerning your lying wherin your Becans Gretsers Campians Parsons c. are so well nurtured that they seeme all of them in their writings to contend for the whetstone But let vs goe on After calumniating you Thraso-like brag thus against Mr. Crashawe Do wee neuer paint Christ c Yes Sir you doe it and too often against the decree of the Elibertine Elibert Con Can 36. Councell vnlesse you did the same for better vses what and if you paint the Virgin Marye sometime as you talke what of this was there euer any heresie so detestable which had not some intermixion of good with bad You goe on Sir and tell vs that you make the miracles of your Church to be rather Christs then his Mothers It is true Sir we denie it not but we are beholding vnto you when you tell vs in what sense you grant the same for you adde thus done at her request but by his power Well fare your heart Sir here is plaine dealing whereas in the working of miracles three Attributes of God doe seeme specially to concurre his Wisdome his Goodnesse and his Power his wisdome by which the miracles are conueniently and orderly done his goodnesse by which he is moued to doe them and to doe them profitably for the good of his creatures his power by which he is able to doe them The latter you leaue to Christ and the other two at least originally you attribute to his mother saying done by his power but at her request And whereas Goodnesse tasteth best to wretched creatures and is most powerfull with man you attribute vnto her especially Goodnesse thereby to induce your Blinde-Obedients to cast their greatest confidence vpon her and to say and sing vnto her Salue Regind Mater misericordiae vita dulcedo spes nostra c. All haile Queene mother of mercy our life our sweetnesse and our hope c. Herein Mr. Flud you seeme Turseline-like to long after Biells lesson where he resolueth how God the Biell lect 8. in Can Missa Father diuiding his goods keeping Iustice for himselfe gaue Mercy to the Virgin Marye c. You haue found power for the Sonne but what office shall the Holy Ghost haue in the working of miracles Let vs if it please you heare your full diuision If the miracles be done at the Virgins request what part and office hath the Holy Ghost doubtlesse his office is by inspiration to purchase the Virgins motion that she may say to her Sonne fiat let it be done After your boasting and calumniating you goe on pretending great modestie for thus you adde which There is a glorious vision of brother Lee who saw all those who would haue ascended vp to heauen by the red ladder on the top of which Christ sat to fall downe some at the third step some at the fourth but those who ascended vp the white ladder on the top of which the Virgin Marye sat they entred heauen without any difficultie related in Spec. ex 7. verbo Iudicium Dei ex Chron Lat