A DISCOVRSE OF MIRACLES WROUGHT IN THE ROMAN CATHOLICK CHVRCH, OR, A full refutation of Dr Stillingfleets un­just exceptions against Miracles, to­gether with à large discovery of the Do­ctors unexcusable frauds, Manifest in his many false, perverted, and imper­tinent Quotations.

BY E. W.

[printer's or publisher's device]

ANTWERP, Printed by MICHAEL CNOBBAERT, at the Sign of S. Peter. 1676.

Permissu Superiorum.


A Year and more is pas't, since it pleased Doctor Ed­ward Stillingfleet to move some difficulties about Two main points in Con­troversy, and to Show his Skill in Both. The one speculative relates to the Churches Infallibi­lity, and the Resolution of Faith. The other, in the Second Part, touch'd upon à plain Mat­ter of Fact, the Miraculous Translation of the H [...]ly house of Loreto from Nazareth to the place w [...] now stands, honoured by à frequent Concourse of People from all Parts of Europe. In my last little Treatise, I endeavovred to Satisfy the Dr in the Speculative Part, and, as I think, cleared all Difficulties objected against that Mi­raculous Translation, And did this to please the Dr, though hitherto He never gave mee thanks for my pains▪ much less returned any Word of Answer. Having ended that short Treatise, I promised à Satisfactory Reply to the rest of Dr Stillingfleet's many Cavils carelesly thrown out [Page] at Miracles wrought in the Roman Catholick Church; And here comply with my Promise, where I show that never man had worser luck in any Engagement than the Dr in this undertaken Enquiry. His chiefest Aime was, as every one see's, so to manage matters as not only to cast à blemish upon some latter Miracles, but to disgrace all wrought in the Church, though in the Pursuit, he shrinks so far as never to meddle with the true State of the Question proposed, or rationally to oppose one clear and approved Miracle, as you shall see hereafter.

The Method held by me in this Treatise is as followes. I first Evince the Truth of our Saviours Miracles by Arguments drawn from rational Prin­ciples, For we may (I hope) suppose this to bee à ra­tional Princiciple, That some Books of History universally received are for the Substance true, and not wholly forged. Thus much only gran­ted. I Discourse, and require no more. 2. I prove upon the same rational Grounds hereafter alledged, true Miracles to have been wrought in the Roman Catholick Church, and produce many most clear ones seen by Ey-witnesses, whereof no­ne ever yet doubted. 3. I waite on the Dr in his other Pilgrimâges made to Compostella, and S. Maximin's in France, and upon that occasion de­fend Pope Evaristus his VVritings. 4. I produce the Testimonies of Ancient Fathers so manifest and pregnant for the Churches Miracles, that no Ca­tholick Writer of this Age ever yet did, or can speak vvith greater Energy. 5. I examin such Authori­ties (and herein have taken some pains) as the [Page] Dr thinks, make most against the vvorking of new Miracles since the Apostles Dayes. And I did more vvillingly engage in this par­ticular upon the Dr's ovvn Provocation. I desire them, saith he, in his Epistle Dedi­catory, not to spare me in this present subject of Miracles, wherein I profess to relye on their own Writers. If they show me any wilful mistakes therein, I will endeavour to give them publick satisfa­ction. Stand to your vvord Mr Dr, And if I do not shovv à vvhole large List of many gross mistakes driven on by Malice Ignorance, or both, I'le crave your Pardon, and vvillingly ovvn my Errour before the vvhole vvorld. Reader, in this Contest, there can be no long de­bate, the comparing Authorities (after you have opened the Dr's Book and mine), vvill clear all, and afford Great Store of Mistakes.

Now Seing the Dr relies on our ovvn Writers, and hopes he err's not, my Demand is, In vvhat doth he rely on them for? Has be any Catholick Author that opposes approved Miracles? So it is, saith the Dr. The Testimony of those who Dr p. 440. deliver Miracles hath been contradicted by men of greater Authority than themsel­ve. I Say contrary. The Proposition is manifestly untrue, Such men of greater Authority vvere ne­ver yet heard of (nor can one be named) as is made out in this Treatise, vvhere you vvill se, that the Dr fraudulently introduces Authors contrary to Miracles, vvho vvith all might and main [Page] in express Terms allow them. It is true, Dr Iohn Launoy (one of little credit as appear's afterwards) quibbles at many matters of Fact reputed Miraculous, yet never hitherto durst de­ny the Church to have had true Miracles wrought in it. What the Dr Quotes from Melchior Canus and Ludovicus Vives relating to à suspension of all latter Miracles, is more than most profoundly simple, as you may read C. 10. n. 16. Now if the Dr in Lieu of relying on true Miracles, lean upon this fallacious Princi­ple, That there have been Many forged by ungod­ly men, and will list these among the Churches true Signs, he is unworthy to be dealt with, and doth not only Mistake, but most grosly Calum­niat's.

Some (who they are I know not) thought the Dr not to deal fairly in his Quoting Authors, whereof be seem's very sensible in his Preface, and deem's it so groundlesse à Calumny, yea so void of Proof, that he desires no better Argu­ment of à bafled Cause, than such impertinent Clamours. Soon after followes à Brag of à lar­ger Size. Do they indeed think me à man so void of Common sence, as to expose my selfe to the contempt of every one, that will take pains to compare my Citations? Have I Books only in my own keeping? Or are they so rare, that they cannot get à sight of them? How then come they to know them false cited? Reader, I have be [...] me, Thanks be to God, the Books the Dr re­mits [Page] me to, I have compared with my own eyes his Citations, and after that pains taken cer­tainly know, that the Dr has grosly erred, or to use his own words, exposed himselfe to pu­blick Contempt. For Proof hereof I must speak plainly (though little to the Dr's comfort) and do make my Assertion good in the ensuing Treatise. Not one only, but all the Dr's Citations produced against the Churches approved Miracles, are either very fal­sely Quoted; Or peevishly perverted to à sinister Sence; or finally wholly imper­tinent to the matter here debated. False Citations are many, perverted ones more, and the impertinent almost numberless. To prove every part of my Assertion in this place, were to bring back one great Piece of this whole Treatise into the narrow compass of à short Preface. How­ever à few hints at some cannot take up much roome. It is false (though the Dr assert's it) That Gerson Saies in à certain Epistle, That now the working of Miracles is wholly taken away, and none but false Christians Dr p. 688. pretend to it. It is salse, That according to S. Gregory, whatever Miracles we Suppose to remain in the Church, we do not look on them, as wrought for the confirmation of any necessary Part of Christian Faith. All is Dr p. 613. Contrary. The Saint as you may read C. 3. produces à stupendious Miracle done upon à Ro­man incredulous Matrone to confirme the Do­ctrin of the Real Presence. It is false, That [Page] Didacus Stella (vvho expresly ovvn's great Mi­racles) saith, That the Povver of Miracles is cea­sed. It is false, That according to Suares, Dr p. 686. such Miracles as vvere vvrought upon Father Ma­strilli, and the young Man of Zaragoza, vvere only done for the Benefit of those vvho received them, and not to confirm the Churches Infallible Doctrin. It is false, That Maldonate confesses, That since Christian Religion has been confirmedDr p. 687. by Miracles in the Churches beginning, there is no necessity of Miracles for that End. It is false That either Iosephus Acosta, or S. Hippolitus teach, That Antichrist shall do far greater Miracles,Dr p. 688, than the Cures vvrought upon F. Marcellus, or on the restored Leg at Zaragoza. It is false, That the bleeding vvounds of S. Francis imprinted on hisDr p. 504. side, hands, and feet, vvere so concealed, That no, man could ever fully discern them in his life time, only Fryer Ruffin once thought he espied the vvo­und in his side. Thus much of false Citations for an Essay only, the Treatise vvill afford many more.

Should I now trace the Dr though his gross per­verted Quotations quite contrary to the meaning of Authors, the work would be long. One or Two only at present shall suffice, The remainder you have afterwards. And first, what man in his Wits would ever have cited S. Augustine as one that opposes latter Miracles, when he could not but know, that no Catholick Author in this Age said more in their Defence, as appear's by his largeDr P. 582. prosecuting this Subject in his 22. Book de Civit. C. 8, [...] yet forsooth, Miracles are no Proof of [Page] the true Church (though the Saint plainly pro­fesses, Miracles held him in the Church) Nor in rigour to be called Miracles, But some ex­traordinary Things among them in their time: That is, the Dr would have us believe,Dr p. 584. the restoring Sight to the blind, raising the dead to life, curing incurable Maladies (for of these S. Augustine expresly speak's) are not like the Apostolical Miracles, but of an Inferiour rank, Extraordinary things, forsooth, and no more. Is nor this à plain Corruption of an Au­thors significant words and meaning?

None hitherto in any Age maintained the Chur­ches Miracles with greater Zeal than S. Chri­sostom, Abbulensis, and our learned Bishop Fisher, as is amply proved in this Treatise, yet the Dr by the help of an open Cheat depraves their meaning, and will needs perswade us that they teach, Miracles to have ceased in the Church. Rea­der the Cheat is thus. As S. Chrysostom and the other Authors now cited, grant à special Preroga­tive to the Twelve Apostles, in Writing Canonical Scripture by Divine Inspiration, so also (and most truly) they yeild them à power of working all man­ner of admirable Miracles, particularly in laying hands on the lately Baptized, and visibly gi­ving the Holy Ghost (the like Priviledge the Primitive Christians participated in some mea­sure). These singular Graces say Authors an­nexed to the Twelve, were never entailed up­on any like set number of men, though Prelates and Pastors in the Church?, and therefore ceased. VVhence the Dr would conclude, [Page] That all other Miracles whatever, as raysing the Dead, and curing desperate Infir­mities had à stop in after Ages, and ceased also. Which is to tell us, because God honou­red not the Churches Prelates with the very li­ke, or so great à Prerogative as he did the Apost­les, All Miracles Seem so suspended, that no more are wrought, A foul Cheat (worse than à Mistake) quite contrary to the Quoted Authors words and Doctrin. See C. IX. from n. 11. and C. XI. from n. 7. The impertinent Citations, or such as look from the matter now disputed, are innumerable. All those whether true or false produced against forged Miracles, known as forged, no more concern the present Contro­versy, than the Dr's pretty Verse cited out of Virgil. Speluncam Dido &c. His other Te­stimonies Quoted from Paulus Zaccheus, For­tunatus Scacchus, and Contelorius, are meer insignificant Cyphers, take up roome, and that's all the good they do. These and the re­mainder you will have laid forth in the Treati­se. It is therefore needless to insist on more at present.

Another grand Mistake or gross Errour, you meet with in the Dr, where He sayes. The greatest number of Miracles in the Roman Church have been believed upon the Cre­dit of Fables, and uncertain Reports; And this hee offer's to show upon strict Exa­mination. I Answer first. VVere all Fables which the Dr deem's so, the Proposition confu­tes [Page] it selfe, For Miracles upheld by Fables, are no Church Miracles, But I boldly assert, that Mr Dr through his whole Book has not proved so much as one received Church-Miracle, (much less the greater number) to have had their Ori­gen from Fables, or ever gained repute in the world upon uncertain Reports, nor shall he he­reafter in any low degree make his Assertion Pro­bable. His strict Examination fall's first upon the Miraculous Translation of the House of Loreto from Nazareth, thought by him fabu­lous, whereof I spake largely in my last Treati­tise. Here I require that all diligently observe whither this rigid Examination is brought at last? Reader, it comes to two or three Idle Questions attended with some Saucy Schoffs, and there is all. VVhat saith the Dr (after he had recounted Teremanus his Table concerning the Translation) Is not this à pleasant Sto­ry to be matched in point of Credibility with the Miracles of Christ and his Apost­les? Again, what do these men think in their hearts, that dare avouch such ridi­culous Fictions as these? Such simple De­mands, Reader, which have neither weight, nor Bottom, nor Principle to stand on, set forth with Bobs and Ieers give force to our Dr's Swinging proofs, finish his fearful rigid Exami­nation, and must be thought powerful enough to throw down the House of Loreto. The like strain He hold's through his whole Book. It seem's by the Dr, that our Venerable Bede re­lates [Page] some strange Miracles wrought upon S. Cuthbert. One is (to be brief (that Angels appearing to the Saint on horseback when he was young, prescribed à Poultess to cure his Sore Knee. Another is of his Seeing à Troop of Angels con­veying the Soul of S. Aidan into Heaven. The Dr to perfect his strict Examination; on­ly Asks (there's all) what must we think of these Angels appearing, And that he is of à good easy Faith that can believe them? He might as wisel [...] have demanded, what shall we think of those Visions of Armies fighting in the Air ouer▪ Hierusalem fourty Da­yes together. Machabees. 2, C. 5? VVhat must we think of the Angel Raphael, that prescri­bed (No Poultess but) the gall of à Fish for the Cure of old Tobias his Eyes. Tobit. 11. Such VVonders recounted in History never con­tradicted, are wholly as strange as what Bede VVrites, though most lamely cast off by the Dr and refuted by asking. What shall we think of them? Much less can such trifling Questions, imply any thing like à strict Exa­mination. A strict Examination, Reader ponder's first, what Strength the Authors have which are produced for à Thesis, The Dr weigh's none, nor alledges any, that calls the Translation of that House, or these other VVonders now recorded, Fabulous. It sup­poses. 2. That whoever denies an Assertion plainly proved (and what can be more plain [Page] than my alledged proofs for the Translation) Is obliged to give measure for measure, and either show his Adversaries Testimonies unconcluding, or infringe their force by so­me contrary Reason or Authority. The Dr Strangely forgetful of this Duty, doth neither, But as far as Huffs and flurts hur­ry him on, layes about him lustily. You have no more: However such faint empty stuff must passe for à strict and rigid Examina­tion. May this Procedure hold, à Iew or Hea­then needs only to Huffe and tell us. VVe Christians are all ridiculous in believing à Cru­cifyed man to be our Redeemer, wherunto if he give an Overplus of Ieers, easily cast out of an Infidels mouth, he proves every whit as much against Christ, as our Dr doth against the House of Loreto. There is yet more of this ill Nicknam'd strict Examination in the Dr. Reflect à little. I Quoted Reas: and Relig. C. 8. n. 5. as grave and learned Fathers as ever wrote, S, Irenaeus, S. Basil, S. Hierome, S. Ambrose, and S. Augustine so clear aend express for Miracles, that no Testimonies can be plainer. It seem's the Dr durst not jerk these great Authors vvith his usual Taunts and Scoffs, but betakes himselfe to another Subterfuge (men vvho live by shifting can do no better), I'll tell you what it is. Very vvisely he vvaves all, slip's by these Authorities, and though provoked to reply, return's not one vvord of Ansvver to any. [Page] May not this think ye pass also for another Stre­nuous proof of his Strict and careful Exami­nation?

Two things may be considered in the Dr's wild Enquiry. The one what he hold's of substance in it. The other relates to his pretty Mode and odd way in writing. To the First, I say in à word (plain Dealing is best) and more amply prove it in this Treatise. There ap­pear's nothing like Substance through his whole Enquiry. And first, if the Dr shift's off all I required Satisfaction in, or rather, if he wholly wave what the world look's on as most Material in our present Controversy, He is far from meddling vvith that, vvhich deserves the name of Substance: But, this is Evidently so. Fray Reader, reflect à little. My desire vvas, and is still, (This all men look on as Substantial) that the Dr vvould upon solid Principles Shovv but so much as one approved Miracle, forged, false, or fabulous: In Lieu of doing this, Mountebank like, he step's upon the Stage, and vvould beguile us vvith à varnish of meer pain­ted vvares, Idle Stories I mean, concerning Mi­racles feigned by ungodly People, altogether as im­pertinent as if he had told us so many Fables out of Aesop: For no more can forged Miracles disparage God's true Wonders, than Counterfeit Scripture the Verities revealed in the Gospel. Again (And here once more vve find à vvant of Substance) VVho vvould not have expected from this Man of Words after so many brisk Attempts, and [Page] flurts at Miracles▪ Some clear Testimonies taken from the Ancient Church, from Ancient Records, from Tradition, Councils, Doctors, and Divins? But herein he is as mute as à Fish, and neither doth nor can attaque us this vvay. You have heard hovv the ancient Fathers and Modern Au­thors renovvned upon the account of their Lear­ning and Virtue, plead in Defence of Miracles, And all the right the Dr doth such men, is not to believe them, Yet requires, that vve cre­dit his Philostorgius, his Hazenmiller and his false Daniel de Dieu, Vile Outcasts and detestable Heretiques. Are vve not thus think ye Substantially Match't vvith Authorities? I produce Miracles Seen and attested upon Oath, vvrought by Saints and great Servants of Almigh­ty God, And He to be even vvith me, makes à florish vvith the golden Thigh of Pythagoras, and Aesculapius his cure done upon à dead vvo­man, Both false and fabulous, or at most vvorks of Necromancy as is proved in the Treati­se. I all along insist upon such Miracles as have been knovvn and ovvned by the Very best of Christians And he to retaliate (like one that had Vovved never to meddle vvith vvhat is Substantial) trif­les avvay time, in telling long Tales of the Prio­resse of the Annunciada at Lisboe, and of one Fulco cryed up for à vvorker of VVonders, vvho, as the Dr vvill have it, proved an Impostor. I bring to light Miracles so clear and illustrious that none upon the Sight of their Evidence, ever yet could (though Criticks, vvise, and lear­ned [Page] call into doubt, And this Dr to Eclipse their glo­ry, fob's me off vvith such as are either dubious, or at most but in à mean Degree probable. Most fitly did S. Augustine Writing against Faustus lib. 5. C. Vltimo, once blame this unjust Pro­ceeding in his Adversary. Vestrum oculum malevolus error, Saith the Saint. Thy Pee­vish and perverse Errour dravves thy Eye, Fau­stus, to regard nothing but chaffe in our standing Corne, whereas had'st thou look't about thee, thou might'st have fo­und wheat, both pure and precious. Rea­der, Miracles only doubtful (much more forged ones) passe for Chaffe, the Church relies not on them, yet vvith such Deceiptful Baites the Dr like Faustus, vvould fain vvhedle us into à mean conceipt of God's certain great VVonders, VVhereas the Contrary is evident, for false and forged Miracles vvhen discovered (as the most have been) are so far from fouling the Glory of God's true Wonders, that they confirme their Truth and make them more Illustrious; Had the Inquisitors or Prelates of the Church (think yee) vvho left no stone unturned to find out such Forgeries, and discovered many, upon that Sight à less Esteem of God's Certain Miracles, that pass't the Chur­ches Tribunal with all possible Applause? No. All thereupon extolled the Churches zeal and Vi­gilancy, having Long since learned from S. Au­gustine, That as Evil has its Good, and gives à Grace to Vertue, Errour add's Beauty to Truth, So these feigned Signs set forth the Glory of true [Page] Miracles. The Dr therefore get's nothing by his long list of forged VVonders.

Reader, you will find hereafter the Dr's Ar­guments in this Controversy, drawn from Rea­son, as lame and bare as his Instances and Au­thorities. VVhence I conclude, that if he bot­tom his Discourse upon the fore-mentioned Prin­ciples, And these fail or yeild him no support, I rightly insinuated above, and here again Say it more plainly, That his whole Book is nothing but à Rapsody, or à Work too unadvisedly set forth, in real Truth not worth Notice, or Ans­wer. Howeuer, because once engaged. I haue undertaken à Confutation, not ill thought of by good Divines, Though the Dr, most likely, will not allow me so favourable à Censure.

The Dr's way or mode in writing, whilst Sub­stance failes, cannot but be worthless, unsavory, and distastful. Peruse him, Reader, page after page you will find the man all along in à peevish Humour, when you see his Book brim full of tare biting Ironies, Drolleries, Comical Ex­pressions, impertinent Demands, Idle Stories &c. As if the disgorging à little Gall, were enough to bring into Contempt the Clearest Miracles God ever wrought. Had he had but common Prudence, He might well have thought, that for one Petit private man hid in à corner of the world, pertly to rise up against all ancient Fathers, Doctors, and Divines, without Ma­nifest Proofs reduced to sound Principles, would never take, But appear to every Iudicious Rea­der) [Page] as it is) an unluckly Management of an ill cause. Herein, without all doubt Passion blinded the man, And I am sure left him no clear Ey-Sight when he too boldly tell's us above, That be relies on our own Writers in this Controversy, and thinks himselfe not mistaken, I say once mo­re the Pretence, is most false, having not so much as one Catholick Author that opposes appro­ved Miracles. But suppose one or two could be racked to his Sence, (hitherto I neuer met with any) might not the Dr haue called to mind his own Apology made in behalfe of Mr Thorndick, Who as Zealously clear's the Ca­tholick Church from Idolatry, as the Dr fondly laies that foul Aspersion on Her? If we should grant (They are the Dr's words in his General Preface) That He (Mr Thorndick) held some things singular in this matter, what is that to the constant Opinion of our Church? So say I, should we grant (which I shall neuer yeild) that some one or other Catholick Author were sin­gular in this matter now debated, what's that to the contrary Iudgement of all other Writers, and the Sentiment of à whole Church besides? But now when the Dr has none that sides with him, His only course will be to sit down silent, and talk no more of our Writers.

By what is hitherto said, T' is hard, methinks, to conceive what moved the Dr to quarrel with our Miracles. Has God angred the man in Sho­wing so many clear Legible Characters Written by his own powerful hand, intending thereby [Page] to make his Church glorious? I say many, For there is no Kingdom (Saith S. Chrysostom) no Country, no common wealth, no famous City in the world, where innumerable have not either seen or heard of Miracles attested by most faithful Wit­nesses, and upon that Account haue rendred hum­ble thanks to God for so signal Testimonies of his favours. It may bee the Dr thinks that those who have Written of Miracles are but à few on­ly, Vulgar and ignorant. It is à Cavil. Ma­ny stout Champions, inferiour to none in know­ledge have defended them, These are our Com­batants, and Conquerours in this Controversy. But perhaps these learned only recount some Tri­vial matters, or as the Dr speak's à few ex­traordinary Things. Quite contrary. They mention most Signal Works, great Wonders, as ray­sing the Dead, restoring sight to the blind, and curing incurable Infirmities, clear effects of God only Omnipotent. But stay, have not our Learned Writers, willing to wave pains, slightly passed over such Matters of Fact? No. Never any were, or can be more accurate in laying forth the Substance and all Circumstances relating to Miracles, than S. Irenaeus, S. Hierom, S. Augustine, S. Gregory Thaumatur­gus, and S. Bernard. These Admirable Saints (to omit latter Authors) have either wrought great Miracles, or Written of them with so much care and diligent Study, That one with halfe an Ey may perceive; As They them­selves never doubted of what they wrote, so they [Page] purposely strove to fix à firm Belief of them in the minds of others. Hence S. Augustine cited af­terward Lib. 22. de Civit. Cap. 8. assures us, He vvrote the Miracles there specifyed for this End, that they might be publickly read before the People, and knovvn to all; For saith the Saint. Such was my express will, Becau­se when we saw the Signs and Miracles wrought frequently in our time, like those which God anciently evidenced to the world, I endeavovred that their me­mory should not perish. If therefore Mi­racles have been frequent, If knovvn the vvho­le vvorld over, If seen and attested by Many Ey-Witnesses, if legible Characters Written by God's own hand, if great and prodigious; If finally wrought for this End, that their Me­mory might be preserved and known to all; VVhat could induce our unadvised Dr most rash­ly to publish his lame and imperfect Enquiry against Miracles? This to me appear's à Pa­radox, or rather à Riddle which no Oedipus can solve.

Had not this man shown Spight enough in his former Treatises, vvhere he set's that Vile and Infamous Mark of Idolatry upon our An­cient Church, though She drevv vvhole Nations from Idolatry to the Christian Faith? But thanks be to God. He has not, (as I hear) gai­ned three Iudicious men of his ovvn Profession to believe him. Had He not spit out Venome enough in stiling the most Learned vvith in this [Page] great Moral Body Rebel teachers, and Sowers of Divisions? Had he not in some Frolick gnash't his teeth enough in his more than bold presumptious railing at the Saints in Heaven? How could à renowned S. Benet, S. Dominick, or S. Francis, fall under his lash, and raise up so much unruly Passion in à Dr? Could he not he have left these happie Souls in their eternal Rest free from his Scratches, Taunts, aend bitter Obloquies? Without doubt he look't on them as some of old did on the wild beasts in Theaters, publickly ex­posed to be bated, and furiously encountred. Yet to make the burthen of his sins more heavy, he sports himselfe with all that can be serious. Do but mention the Sanctity and Austerity of thou­sands yet living in the Church, all with him is thought Hypocrisy. Speak of our Catholick Do­ctrin, taught his Progenitors for à thousand years and more, it Led them, forsooth, into so many abo­minable Errours, that 'tis hard to say, whether they are saved or damned. Bring to light the clea­rest Miracles God ever wrought. what are they? Nothing but painted Strawes and Coun­terfeit Trances. And thus he add's Sin to Sin without remorse or check of Conscience, upheld by no other Principles than Drollery, vain Flo­rishes, lowd untruths, and Calumnies. Dr Iohn Avila, à man of great learning and à renowned Preacher hearing, soon after the death of à Priest, of one sole neglect and t'was, that but on­ce only he had offered up in his whole life time the Holy Sacrifice of the Mass, spake these few but [Page] weighty words. Multum defert ad Iudicem This man upon that Account, carries much with him to be answered for before his Iudge. VVhat was this little small Omission compared with Dr Stillingfleet's enormous Commissions? Dovvn Cries He vvith their Sacrifice, avvay vvith their Mass all is Superstition, and the hig­hest Idolatry, He might yet have called to mind that the very gravest of the English Clergy pre­tend (vvhether truly, I dispute not) to have received the Order of Priesthood from the hands of our Catholick Bishops, and I am sure the Dignity of à Priest necessarily implies the Po­vver of offering up Sacrifice, though the Dr has been so far from complying vvith that one duty his vvhole life long, that had his povver equa­l'd his Malice, neither Priest nor Sacrifice, had novv remained in the vvorld. Believe it Reader, for this and many other Clamo­rous Sins. Multum deferet ad Iudicem. The Dr vvithout Serious Repentance, vvill have much to Ansvver for at his dying Day.

Had He in Lieu of opposing Miracles told us, that his beloued Puritanisme, though lately brought into the vvorld may notvvitstanding be bugg'd by him as his Dearest Benjamin, or ovvned as the svveetest Religion, being never invented to Curbe Passion, or trouble any vvith Austerity, but chiefly to pamper up à fevv Ministers vvith their Feminine follovvers, None could have vvon­dered. The very most might have said the man spake as he thought. Nay more; had he been so [Page] wise as to leave this Bustle of Polemicks to others far above him in learning, or only kept within the Bounds of Speculative Matters, and there blundered and erred, as he has done, The subtili­ty of that knowledge, and his little skill in specu­lation, would have born out an excuse, and pleaded in his behalfe. But to run headlong, and proclaime open war against plain Matters of fact seen by thousands, and furiously to encounter God's own Signal wonders clearly shovvn to the vvorld, is an Offence of so high à nature, and so contrary to common Prudence, that though the Dr lived Ages, he shall never vvash off the stain vvhich his unru­ly passion has cast upon him.

One vvord, and I end. My hope is, Mr Dr vvill take courage and Ansvver this Treatise, if so; I heartily vvish he talk no more of dravving off the vvhole Substance here set dovvn into the narrovv compass of à fevv lines, That's impossible, vvhen so many plain Matters of Fact as are novv offer'd him to examin, necessarily require no doging, but à full and serious Reply. Neither is it enough to tell us, he hold's not himselfe obliged to take no­tice of every Idle Book that comes forth, and bear's his name in the Title; That vvill bevvray his Ignorance, and too plainly confirme the Opinion most have of him, vvhich is, That he cannot Ansvver. But above all, let him not run to one of his Hocus Pocus Tricks, or Say; He vvould fain fly at his Adversary, but novv cannot, being vvholly taken up with some other [Page] great work against Popery. Such far fetcht ex­cuses Argue à cowardly Proceeding, For, Reader, euer to be brandishing his sowrd, and threaten (without hurt to any) and neuer to defend him­selfe, when attacked, is contrary to the Stile and strain of all Writers ancient and Modern, who first endeavour their Adversaries Satisfaction, And then begin with vvhat nevv attempts they please. The Dr, I am sure, has vvork enough cut out for him. First those particulars clearly laid forth in the Preface to my last Treatise (all waved by the Dr) are many: That excellent learned Book entituled Dr Stillingfleet against Dr Stil­lingfleet, lately printed, highly, methinks, de­serves an Ansvver, and I am sure (to say no­thing of others) he is yet behind hand vvith his vvorthy Adversary N. O. We liue in hopes these Debts vvill be paid at last, And that the Dr vvhen his Passion is allayed, may give such honest men as have taken pains for him some reasona­ble Satisfaction. Novv in case he turn's all off vvith Quibbles, pritty Ierks, and such like Ar­tifices, The vvorld vvill Iudge as I do, that Dr Stillingfleet vvas most unfortunate in begin­ning à Quarrel about Polemicks, vvhich as he has not hitherto▪ so never shall be hereafter, End vvith Credit.

Farewel, Courteous READER.


  • CHAP. I. VVat is meant by a true Miracle? God only, the cause of supernatural Mi­racles. Of their absglute necessity, VVhether the Miracles of Christ and his Apostles can be ra­tionally proved against Iewes and Gentils? Dr Stillingfleet hit's not on these rational proofs. You haue them hereafter clearly ser down, against all exceptions and Cavils. 1
  • Chap. II. The same rational Arguments, whe­reby the Miracles of Christ and the Apostles are proved, evince also true Miracles to have been wrought in the Roman Catholick Church. Other clear proofs for Church Miracles. A con­test between Antichrist and Dr Stillingfleet. The Dr is worsted. If the Church doth Propose Forgeries for true Miracles, none can believe Christ's Miracles upon the Vniversal humane Testimony of all called Christians. True Mira­cles distinguish the Church from all false Conventicles, pag. 26
    • Rational proofs For Miracles alledged in my other Treatises. 35
  • Chap. III. Some Choise Manifest Miracles pro­ved upon the Deposition of many Sworn Ey­witnesses. Of à Late famous Miracle wrought at Calais in Picardy. None can call into doubt [Page] the Authentick Miracles done by S. Thomas Cantilupe, our renowned Bishop of Hereford. Other great Miracles yet obvious to all mens eyes. S. Bernard's known Miracle, proved most▪ certain. 46
    • Two great Miracles wrought by Saint Tho­mas. 59
    • A fourth Miracles. 60
  • Chap. IV. How true Miracles may be discerned from false VVonders. VVhether Heathens and Hereticks ever wrought true Miracles? For what End true Miracles are wrought? Of the difference between Antichrist's Mi­racles, and those wrought by Christ and in the Church. 77
    • The Iudgement of Authors Concerning Miracles wrought by Christ's Adversaries. 86
  • Chap. V. In what manner the body of S. Ia­mes was translated to Composlella. The Con­version of Hermogenes and Philetus by S. Ia­mes. Of Pope Calixtus his VVritings▪ Mira­cles wrought by S. Iames manifestly proved against Dr Stillingfleet. 98
  • Chap. VI Of the Dr's Pilgrimage to the Vial of S. Mary Magdalen in France. The Truth of that Miracle Proved. Cavils answered. Holy Reliques vindicated from the Dr's Calumny. VVhether Protestancy be à grave Religion. Of Dr Iohn Launoy's Virulency. 117
  • Chap. VII. Of Dr Stillingfleets rude, hold, and shameful vilifying two renowned Saints, The Glorious S. Dominick and the Seraphical S. [Page] Francis of Assisium. 156
  • Chap. VIII. The Dr's large Muster-Role of the Brittish and Irish Saints Shewed à meer Pa­rergon▪ or à weightless Cavil against Church Miracles. Several Degrees of certainty observed concerning Miracles. 168
  • Chap. IX. VVhether impartial Authors in for­mer Ages ever taught that Miracles ceased in the Church? S. Chrysostom most plain for lat­ter Miracles. VVhether there be no compari­son between our Saviour's Miracles and those wrought in Latter times? Of Dr Stilling­fleet's frivolous Distinction between Sings, and Miracles. 187
    • Pretended Objections taken out of S. Chrysostom Answered. Dr Still. grosly abuses Iohn Ger­son, Chancellour of Paris. 195
    • None more stoutly Defend's Miracles wrought in the Church, Than blessed S. Augustine. 207
  • Chap. X. Of De Stinllingfleet's shuffling and un­worthy dealing with S. Augustine. Not one Testimony produced by the Dr makes so much as probably against great Miracles wrought in the Church. The like Account we give of other Authors falsifyed by the Dr. 215
  • Chap. XI. A briefe Account of the Dr's large Ex­cursion from his Page 595. to Page 664. Of his false Quotations and fallacious way in Arguing. The rest Shewed à long list of impertinencies. 236
    • Of Dr Stillingfleets Flawes in his false and faulty citing Tostatus, Roffensis, Didacus Stella, and [Page] Iosephus Acostà. 24
  • Chap. XII. Of S. Xaverius his admirable life▪ and most glorious Miracles. VVitnesses of these Miracles and undoubted Testimonies produced. The Dr's simple Exceptions against them de­monstrated vain and frivolous. His unjust Aspersion laid on Iesuits. discovered. 259
  • Chap. XIII. The Dr's unjust Calumny laid upon F. Hierome Xaverius, proved False. Of his lost labour in telling impertinent Tales of forged Miracles, His famous Story of twelve English Iesuits Showing Tricks in feigned Ex­ortisms rejected, as improbable. A VVord of Hazenmillers lowd Lyes. 277
  • Chap. XIV. An Answer to one of the Doctors Exceptions against Miracles, VVhether Mira­cles in the first Age of Christianity were but few? How Miracles are proved by true Doctrin and true Doctrin by Miracles? No counterfeit Miracles can passe the Churches Tribunal vvithout censure. Of à late VVriters exceptions against Miracles. The admirable Propagation of Christian Religion convinces that Miracles have been vvrought. 296
  • Chap. XV. How Miracles are to be examined? Christ wrought not his Miracles by natural Magick or Necromancie, by stronge Imagina­tion, or the different Aspects of Stars. VVhate­ver rational Argument proves Christ to have wrought true Miracles by Divine Virtue, as forcibly proves Church Miracles to proceed from the very same cause. Though Divels nay [Page] work some strange wonders, they cannot raise the Dead, or cure desperate Infirmities. Of the Aegyptian Magicians Feates. A word of the witch at Endor. Other matters handled▪ 313
  • Chap. XVI. Why Miracles are wrought in the Church? Of their twoo fold End. Miracles rationally prove the Doctrin of Christ, and the Church infallible. Clear Miracles have been wrought in confirmation of every Doctrin taught by the Church. Of Dr Stillingfleets simple Reply to two known and renowned Mi­cles. Whether Aesculapius cured à woman in the Temple of Epidaurus. The Dr's Story of Pythagoras his golden Thigh examined, found à fourb, or at most Necromancy. 326
  • Chap. XVIII. Of many other Quotations part­ly impertinent, partly false produced by the Dr, Arguments against Miracles Answered. pag. 345
  • Chap. XVIII. Whether it be reasonable, to have Missionaries novv sent into England, and vvork Miracles there? The Dr vvishes this done. More of the Dr's many false, and im­pertinent Quotations Antichrist's Wonders, no true Miracles. Miracles knovvn upon Moral Certainty, sufficiently induce to Faith. 358
  • Chap. XXIX. The Conclusion. 373

THe Erratas in this Impression, how­ever small, are many. Wonder no­thing, better could not bee expected from à Printer that knowes not à word of English. The very most, I hope, of these faults are Corrected. In case the Reader discover mo­re (which is likely) He will, I am confi­dent, either passe by them, or charitably amend them.


Or, à full refutation of Dr Stil­lingfleets unjust exceptions against Miracles, together with à large discovery of the Doctors unexcu­sable frauds, Manifest in his many false, perverted, and impertinent quotations.


VVhat is meant by à true Miracle? God only, the cause of supernatural Miracles. Of their absolute necessity. VVhether the Miracle, of Christ and his Apostles can be rationally proved against Iewes and Gentils? Dr Stillinfleet hit's not on these rational proofs. You have them hereafter clearly set down, against all exceptions and Cavils.

1 By à true Miracle we understand not every wonder that causes admira­tion, but an effect or supernatural work of God far surpassing all crea­ted power, which neither Angel, Divel, nor man can do by their own forces, and therefore necessarily de­pends [Page 2] on God infinitly powerful. Whence it fol­lowes, that à Miracle has à necessary connexion withtruth, and when known as such, gives us In­fallible certainty of that for which it is primarily intended. The reason hereof seem's clear, be­causeGod speaks by his works, as men do by words. God infinitly wise, yea truth it selfe, and as we now suppose the sole principal Author of Miracles, can no more attest à lye by his own supernatural works, than by the words he speak's in Holy Scripture. Now that he speak's by works is manifest out of Holy writ. The Heavens Psai. 28. Rom. 1. 18. Austin Egist. 49. declare his glory. The wrath of God is revealed from Heaven. And S. Austin confirm's it, as we (saith he) speak's by words, ita Divina potentia factis loquitur, so God doth by his works, and if he speak's by works (Miracles for exemple) he delivers truth: God saith the Apostle, to show the Heb 6. 17. 18. heires of his promise the stability of his Counsel hath interposed an Oath, that by two things unmoveable, whereby it is impossible that God should lye, we have à most stronge comfort, who have fled to hold fast the hope proposed &c. Pray you reflect, would an Oath in à mortal man, though liable to deceipt, be horrid if taken to depose à falshood? None doubts it. Much more say I, would the exhi­biting à Miracle, whereby God, as it were, swear's he speak's truth, be hor [...]d, could he, that cannot deceive, work one; (for example, raise the dead) to testify à lowd untruth. Hence also followes à second impossibility, and 'tis,The power of working Miracles, not tyed to men's fancy. that God cannot give the power of working Mi­racles to any when and in what manner man's fancy likes best, for could this be done, He would not only deprive himselfe of his own ab­solute Dominion, but also rashly subject it to the will of another, who by malice or igno­rance [Page 3] may abuse it, and publich errour in stead of truth. As great an impossibility is it, if not greater, that an infinit wisdom ever work à Miracle to confirm à false Doctrin, because an Infinit truth cannot contradict himselfe, or give Testimony to à lye, nor force an errour upon rational creatures subject to him, by his own noble and glorious works.

2. Hence also it is, that none of our late Reformers in Germany, or England, ever wrought à Miracle to confirme one of their No­velties. No wonder, saith Petra Sancta, Deser­tores Silvest. Pe­tra Sanct. Tom. 2. Thauma­siae c. 3. Pag. 26. verae fidei &c. The singer of God whereby Miracles are wrought, leaves Sectaries that for­sake God, and his Church. Here you have also the true reason why Dr Stillinfleet, though without successe, sett's so briskly against Miracles. Alas! the poor man has none to embellish his new faith with, and therefore would fain have those glorious wonders valued of as needlesse superfluities, worth little but contempt. He may yet remember how earnestly Luther ende­avovred to work à Miracle in freeing one posses­sed with à Divel, and also call to mind, how the Divel had like to have strangled him in the at­tempt, had not violence been used to rescue Luther. The story written by Staphilas, Lu­ther'sLuther's and Cal­vin's Iug­ling. own Scholar, is known, as well as Calvins fourb who suborning one Bruleus to feign him­selfe dead, pretended to raise him from death, crying out Adolescens tibi dico Surge, Young man, I say, rise up, when behold à just punishment of God manifested the double fraud, Bruleus was dead indeed, and Calvin Shamed. YouBosius de signis Ec­clesiae li [...] ­sig. 11. have another fearful story recounted by Bosius of à chief man among the Anabaptists neer the [Page 4] borders of Polony that Called, many to be present at his Baptism, and said they should see wonders that day, the Holy Ghost descending, and what not? No sooner had the wretch set his foot in the Bath, but in place of the Holy Ghost, à fearful Divel appeared, and first carried him into the air, then to the horrour of all the Spectators, strangled him in the water. These things I briefly relate out of approved Authors, chieflly to show how different the genius of these men was from our Drs, they fancied Miracles so strong à support to their new Gospel, that nothing could set it off better, or more advance it, our Dr contrary to his Progenitors spirit, will have all later Miracles blasted, or of no account, because, forsooth, he has none to glory in. Thus much only in passing.

3. We now go on in our discourse, and show an absolute necessity of Miracles chiefly at the first propagation of the Gospel, because the high Mysteries of our faith, which require à firm assent, and an humble submission to the first Verity revealing truth, cannot stand fast, unless it rely upon à most certain foundation, and this must either be an Evidence of the truth revealed (not granted in this life) or the most Supream Autho­rity imaginable, I mean the Divine veracity which neither can deceive, or be deceived. To advan­ceBy what Motives God induces to beliefe? therefore our faith to the highest certitude and infallibility, whilst God gives us not Evidence of the sublime Mysteries believed (far above our reach and natural Capacities) it was necessary to lead us on by Sign's and Motives suitable for that end, but no external Signe or Motive can be more perswasive, or make à stronger impression upon minds, than Gods own Seals and Signatures [Page 5] of truth, undoubted Miracles. By these great lights he raises us out of our natural drowsinesse, and by them, as most attractive Inducements, pre­pares hearts to believe without hesitancy, though the Mysteries of Faith seem strange to nature, and would be rejected, unless set forth, adorned, and confirmed by prodigious Sign's. Hence allDe Lingend. Fer. 4. Do­min. 1. qua­drag P. 7. acknowledge à mighty force in Miracles, nay some Authors observe that God never proposed any new Doctrin without rational Inducements, in making it credible by manifest Sign's and won­ders. Who, saith De Lingendes, is ignorant of the stupendious Miracles wrought by Moses? AllHow and when Mira­cles were Sho [...]n? know when the Law was published in the Mount, how many new and great Miracles were exhibi­ted. The new Priesthood of Aaron had its con­firmation by Miracles. Solomon's Temple gai­ned great repute upon the sight of Evident Mi­racles, when S. John the Baptist preach't the Baptism of Pennance, himselfe was the Miracle, Miraculously conceived, Miraculously exulted in his Mothers womb, Miraculously loosened his Father's tongue, and many years lived in the desart more like an Angel than à man, without house, cloths, meat, or humane conversation. Thus Miracles strengthened and made every newModern Se­ctaries never wrought Miracle. Doctrin truly proposed, credible, only our Secta­ries are the priviledged persons, that without Mission or commission brought à new learning into the world, yet never had the good luck (I use Erasmus known words) to cure à Lame horse much lesse to work à Miracle on man, woman, or child.

4. Courteous Reader, please now to consi­der à little. Is it true that God endued his Pro­phet Moses with the grace of working Miracles? [Page 6] Did he manifest great Sign's at the Promulgation of the law in Mount Sina? Did he the like, when Aaron was ordained Priest? Did he shew wonders at the Baptists preaching Pennance? Did he ennoble Solomons Temple with illustrious Miracles? Ecce plus quam Salomon hic. We are now to mind you of à more miraculous Prophet than Moses, of à more Miraculous Priest than Aaron, of à more Miraculous Preacher than the Baptist, of à Lawgiver as Miraculous as ever pu­blished law, finally of à more Miraculous Edifice, than Solomon erected, I mean the noble house of God, the Militant and Triumphant Church of Christians, foun­ded by no other than our great Thaumaturgus, our ever glorious and renowned Lord JESUS, God and Man, whose Miracles manifested here on earth, surpassed in true worth and excellency all the wonders of men and Angels. Of this subject I am now to speak, and will endeavour so to clear our Saviours Miracles, and those the Apostles wrought from all doubts and Cavils, that none shall hereafter oppose them upon any rational Principle. This performed, we will proceed to the Miracles done in the Church.

5. Dr Stillingfleet Seem's to make short workDr Still. pag. 66. with the Miracles of our Saviour and his Apostles. It is saith he, agreed on both sides, that the Miracles wrought by Christ and his Apostles did sufficiently prove, that they were Teachers sent from God. Then he in­sist's something of the assurance we have for them by the universal Testimony of all Christians, and that Christ and the Evangelists declared, they were wrought for this end, that men might be­lieveDr. Still. Slip's by the main diffi­culty. Christ was sent from God. It is agreed, saith our Dr, on both sides &c. But, Sr, give us the rational Ground of this agreement, otherwise you [Page 7] prove nothing against Iewes and Heathens, who here undervalve the agreement of Christians, nei­ther are the passages of Scripture produced by you in behalfe of those primitive Miracles, or the end they were wrought for, of any account with these Aliens from Christ. You tell à Iew, that our Saviour cured one born blinde, and did it for this end that men might believe he was sent from God, the Iew answer's, the Divinity of that Scripture ci­ted, has no more weight with him, than the Miracle has you would prove by it, yet you know, à Proof should be alwayes clearer, than the thing proved; Here is an equal uncertainty, for no more doth such à man believe your alledged Scripture to be truly Gods word, than the Miracle to be à true Miracle. Whoever therefore pertinently hand­les this matter, must in à contest with these Ad­versaries of Christian Religion, first distinguish between the different Principles of Iewes and Heathens, those admit the old Testament as true; Heathens no true Scripture at all; Next he is to prove our Saviours Miracles and the Apostles to have been really wrought by Arguments not ta­ken from Scripture, or if he make use of the new Testament against the Iew, he is to lay aside that Question, wether it be God's word or no? Un­lesse before the dispute, the Book be evinced written by Divine inspiration. Thus much pre­mised.

6 I argue against à Iew and ask, whether heChrist's Miracles proved against à Iew. allowes the Historical part of the new Testament where the Miracles of Christ and the Apostles are recorded, to be as good and as true à Story, as the relation made in the old Testament of Mo­se's Miracles? And now I trouble not his head with the Question about the Divine Inspiration [Page 8] of either book but only enquire after their truth: In case he yeild's equal truth to both he must grant, that Christ cured the blinde, raised the dead, and that the Apostles wrought such Miracles, as S. Luke recount's in the Acts of those blessed men &c. If, as is most likely; he bluntly re­ject's the Gospels relation, as not true, I ask what answer will he give à Heathen, that no less boldly cast's off the Story of Moses Miracles as false, and plainly assert's, that the same reason (let it be what you will) whereby he attempts to discountenance the truth of one Narration, will every whit as much enervate the truth of the other, and thus all Miracles related in Scripture goe to wreck, which is to say, God never wrought any by Moses and the Prophets, by Christ and his Apostles. This the man of the Synagogue pro­ves, or nothing. In case he reply, Christians that admit Mose's Miracles are tongue tyed, and cannot plead against them, I answer we plead not against any, for we hold all most true, yet justly tax à Iew of à grosse Inconsequence, (which à Heathen laies before his eyes) and once more say, the same proofs and reasons, whereby he endeavour's to reject the Miracles of Christ and the Apostles, destroy at one blow the truth of the greatest Miracles which Moses or the Prophets ever wrought, that is in à word, there is neither proof nor reason to deny either, all are most true and Strongly made out by reason, supposing this one rational ground which none can deny viz. That books of History known and received all over, de­serve credit upon humane faith.

7. In discoursing with à Heathen about Mi­raclesHeathens also Con­vinced. recorded in Scripture, à rational demand is, whether he yeild's as good credit to the Histo­ry [Page 9] of this Book, as to Titus Livius, Caesars Com­mentaries, or any other ancient writer? If he affirm, the Miracles there set down are with him upon moral certainty believable, in case he de­nies, I am not to take his bare word, but must know the ultimate reason of his denial, which will ever be Petitio Principii, or in real truth no reason, but à selfe conceipted fancy, just as if one should sencelesly reject, what ever Li­vy or Caesar has written, because he will bluntlyA reply ans­wered. do so upon no reason. The Heathen may reply. There is à great difference between all natural hi­story and the Miracles registred in Scripture, for these, because strange and unusual, so strongly check and abate beliefe, that reason cannot but boggle, and hold all forged by à few simple men that wrote them, whereas no such extravagant wonders, are found in natural History. I ans­wer first, we read of innumerable great wonders in natural History, as of Mountains rising up and justling together, of certain Cities in Syria seated on hills, and thence violently thrown into à Plain some miles off, without any dammage &c. Things certainly unusual, though not so strange as à true Miracle. I answer 2. All matters ofMatters of fact in Scri­pture not fei­gned, but manifestly proved true. fact recorded in Scripture most evidently are not feigned, however admirable and above the force of nature, therefore its highly against reason to hold the Miracles of Christ and his Apostles for­ged because strange and wonderful. I prove de­monstratively that matters of fact recorded in Scripture are not feigned upon this ground. The Prophets long before Christianity was esta­blished, foretold clear matters of fact, which some thousands of years after evidently proved true, as that Christ should be born of à Virgin, [Page 10] that the old Priesthood should fail, and à new Priest and King raign forever, that the greater people, the Iewes, should become the less, and the Gen­tils far lesser become the greater, all strange and wonderful Predictions, whereunto we may add our Saviours most certain Prophesy, in that known Parable of the vineyard, where speaking to the chief Priests and Pharisies, he clearly fore­told their ruin and rejection before it happened, and no lesse clearly the destruction of Hierusalem. These Prophesies the whole world has now seen for many Ages fulfilled and verifyed. Hence I discourse, whoever fortel's wonderful future things long before the event, which afterwards visibly come to passe, speak's truth, and cannot forge nor feign, because Facts exactly agreeing with the Predictions take away all suspicion of forgery, but this you see is evident, if you com­pare the Prophesies of the old Testament with what the Writers of the new have expressed, and we se fulfilled with our eyes, therefore all won­derful matters recorded in Scripture, however strange, are neither false nor forged. A Heathen cannot deny the evident and now known fulfil­ling of these Prophesies, because the Book of the old Testament was extant, and read by Iewes, long before the Evangelists wrote their Story.

8. I argue 2. with Lingendes, and rational­lyLing. cited▪ pag. 44. evince the truth of our Saviours Miracles by the Testimony of Writers in several nations most different from one another, and furtherAncient writers, and Publick Fame prove the primiti­ve Miracles. ground my discourse upon an universal publick Fame received the whole world over, which own's those primitive Miracles as undoubted. For an­cient Writers this Author first remit's us to Joseph the Iew, who speaking of our Saviour saith. [Page 11] Eodem tempore, &c. In those dayes, Iesus à wise Josepus l. 18▪ Anti­quit. c. 4. man lived, if yet lawful to call him man only, that wrought strange wonders, and had many followers both Iewes and Gentils. This Christ, whom the chiefe of our Nation accused, Pilate condemned to dy upon à Cross, Euseb. lib. Hist. Eccles. c. 11. Hie­ron. de Script. in verbi Jose­phus. rose again the third day, as the Prophets had foretold, and as we read in the Jerosolimitanian Talmud named Gavoda Zara, Miraculously cured innume­rable diseased, though the latter Iewes attribute this power of working Miracles not to any virtue in Christ, nor to the Divel (as their Progenitors impiously did) but say, they were wrought at the pronouncing of an ineffable name called by them. Sem Hammaphoras, or à name expounded. The Turks Alcoran witness de Lingendes re­count's at large the Miracles of our Saviour, where you read of his cleāsing the Lepers, his restoring sight to the blind, raising the dead, and curing all manner of jnfirmities. And though both this and the other Testimony solely considered, may seem to Some of lesse Account, yet added to the true attestation of all called Christians they have weight, and avail to illustrate the glory of our Saviours Miracles.

9 The Testimony of Gentils alledged by ma­nyBeda Basil print, Anno 1563. Tom. 2▪ in fine Pag. 351. ancient Fathers, you have in the writings of those Prophetesses called Sibylls. Our venerable Bede recounts one well worth the Readers know­ledge. It happened, saith this Author, that à hundred Senators of Rome had every one the same strange dream▪ or saw an unusual vision of nine Suns in the Heaven. The various Sign's and different lights appearing in these Suns BedeWhat vision à hundred Senaters at Rome saw. amply set's down. The Senators moved with the wonder, hearing great renown of the Sibyl Ti­burtin as gift in Prophesy (named Cassandra) by [Page 12] Messengers invited her to Rome, whither she came and was honourably entertained. Upon her arrival the Senators meeting together declared their dream. She adswered, 'tis best we retire to the Mountain Appenine (here is no fit place) and there I will interpret the whole Mystery, and did so. The nine Suns you saw said she presage the future Generations, and because various in their aspects, point out the different lives and manners in men to come. The first Sun was splendid, ca­sting beams all over the earth, which showesThe Sybils [...]nterpreta­tion. people in that generation, will be candid in their dealing, mild, and benigne. The second Sun yet more luminous represent's the second Gene­ration, when men wil much encrease, live splen­didly, and converse here on earth without mali­ce. The third Sun all fiery and flaming, por­tend's, that Nation will rise up against Nation and cause great strife in this your City of Rome. The fourth Sun expresses the fourth Generation, when men will openly deny plain truth. But then an Hebrew woman, called Mary, will arrise having à Spou­se A Prophesy of Christ, and his Vir­gin Mother. by name Ioseph. Of this Mary Iesus Christ true man will be born, and she before and after his birth remain Virgin; At the birth of Iesus Angels shall appear and sing Glory to God on high, à voice also will be heard from Heaven. This is my beloved Son hear him. Iesus will change the Iewish ceremonial Lawes and establish his own in lieu of them, and his Kingdome shall last in secula seculorum.

10 Certain Priests among the Iewes being present grew angry, and wished the Sibyl to sur­cease from such terrible words, but she coura­giously checked their incredulity, and went on with her Prophecy relating to our Saviour. In the dayes of Caesar Augustus, said she, Jesus will [Page 13] appear in mortal flesh, and like other Infants co­meThe Sibyl sortell's our Saviours Miracles, his buffets▪ and Crucifi­xion. tò perfect growth. Great Opposition will he suffer from the Kings and Princes on earth, but those who honour him shall have eternal life. Then she laid forth our Saviour Miracles: of his curing the blind, deafe, and lame, of his feeding five thousand with five barly loaves, and specifies his other admirable wonders there recounted. Soon after she foretold how barbarously the Ie­wes would use him, in buffeting and spitting on his sacred face, and finally crucifying him on à Crosse, but all in vain, said the Sibyl; for the third day he shall rise from the dead, visibly show him selfe to his Disciples and in their sight Ascend to Heaven. Here you have some part of our ve­nerable Bedes relation, what is omitted you may easily find in the Author together with à larger de­scription given of the other five Suns, now not pertinent to my present purpose.

11. To this Testimony you may well add whatEuseb Hi­stor Eccles. lib. 1. c. 2. Eusebius writes of the Emperour Tiberius, where we are told, that He hearing of the Miracles wrought by our Saviour, and upon the clear in­formations given by Pilates letter of Christs ri­singTiberius the Emperour Striving to honour▪ Christ, was opposed. from the dead after three dayes, Tiberius would have placed him amongst the Gods, but the Senate opposed the designe, as à Novelty con­trary to their Lawes, notwithstanding, saith Ter­tullian, in his Apology for Christians, Tiberius was so far from altering his judgement concerning the Sanctity and Miracles done by Christ, that he ever thought most honourably of them, and more over threatned punishment to all that accused Christians, or hindred the Propagation of their Faith. If therefore Iewes, Turks, and Heathens highly valued our Saviours Miracles as you have [Page 14] heard, and all Christians conspire in à truth so openly received, we may well conclude that their Fame is very universal, and upon humane faith (for still we keep within the bounds of arguing ra­tionally) morally speaking, most certain.

12. Hence I proceed to the second part ofThe force of publick Fame. my Assertion and prove that à Fame so universal concerning matters of fact, grounded upon sense or Ey-sight, and never rationally contradicted, is upon humane faith Without further debate most undoubted. But the Miracles of Christ and his Apostles were once thus objects of sense, seen by many distinct persons, and at different times, who cannot be supposed either Maliciously to feign innumerahle horrid Lies, or clancularly to agree by common consent in avouching such matters to have been truly seen with eyes, which never we­re seen, this, I say is morally impossible, and observe my Proof. Allow the Historical part of the new Testament so much worth, as both Iewes and Gentils grant to any ordinary good Hi­storian; I require no more; We read there, that many saw Lazarus raised from the dead, others the blinde man cured, others the Le­pers cleansed, others the infirm made whole,No forgery in those who saw Christs Miracles. by à word of our Saviours mouth &c. I ask whe­ther any can prudently conceive, that these dif­ferent Ey-wisnesses at some time or other met to­gether, and conspired thus foolithly among them­selves. So many of us shall avouch (and falsly) they saw Lazarus raised to life that was not truly dead, so many shall say, they saw the Lepers cleansed, the Sick restored to health, though no such wonders were ever done by Christ, yet let us boldly blaze the­se things abroad, and stand to the hazard, follow what will. Is such à forgery likely or believable? [Page 15] No, it is improbable, upon this convincing rea­son. Forgery and fiction usually playes tricks in obscure matters à far of, (as in feigned visions or pretended Revelations) not obvious to sense, but in things sensible, neer at hand, publick, and visible Fi­ction, because most easily discovered, becomes its own ruin, and point blanck, like witless po­licy, frustrat's the end aimed at, as plainly appear's in many pretended false Miracles, which, when made manifest (as often falls' out) have not only brought condign punishment, but more-over Shame and disgrace upon the Authors.

13. Upon this ground also, we evidentlyNor in those who writh the Gospel. clear our sacred Writers of the new Testament from all fraud and forgery, in their plain Narration of our Saviours Miracles. Reflect I beseech you, what man endued with common prudence can work him selfe into this perswasion, that the four Evangelists, who candidly set down the sufferan­ces, the opprobrious death of their Lord and Master (wherein, as all confesse, they speake truth) in some strange Frolick or other, met together and agree'd to tell à false lye of Lazarus raised to life, of infirme restored to health, that were neverWhat preju­dice fraud would have done the Evangelists. sick Had this fraud been invented, they had not only notoriously prejudiced their own cause, but the Interest also of their great Master; nay; the very Iewes would have decryed all the Mira­cles they wrote of, as publick impostures, and, if feigned, might justly have pleaded. No eyes ever saw them wrought whenas the contrary is manifest, for they highly dreaded our Sa­viours Miracles, and held them so attractive, that if permitted to go on, the whole world would follow him. Hence it is that, that ungodly People, never dared in any Tribunal juridically to [Page 16] call into doubt the truth of his greatest Miracles (though some whisperers said he cast out Divels by the help of Divels) No; all knew they con­demned him to death (not because the cure of the blind man, or raising Lazarus from death were judged Impostures) but upon this account, that final Sentence was given, because he made him selfe the Son of God.

14. By all hitherto said we se. 1. How and in what manner true Miracles, objects of sense, gained repute in the world, and became credible. First witnesses worthy beliefe not suspected ofBy what means Mi­racles gai­ned esteem. Guile saw them wrought, and upon their faithful word communicated with other's the wonders they had seen, as certain and undoubted. 2. Tho­se first Hearers, finding no reason to question the fidelity of Ey-witnesses (justly reputed honest,) prudently yeilded assent to the Narration, and imparted to others what they had received from those who saw the Miracles, In Processe of time the Report of those wonders spread far and neer, gained more ground, till at last à publick Fame owned them certain. This Fame held on Age after Age, handed down by constant Tradition, never, as I said, rationally contradicted, is now general the whole Universe over, and every way Comparable with the Fame we have of Alexander, the great, Julius Caesar, and other known He­roes, whereof no prudent man ever doubted. Observe I beseech you, how equally the Paral­lel run's in both cases. Caesar and Pompey (plain Objects of sense) are proved to have had once being in the world, because seen by many; But Christ our Lord and his Apostles, no lesse objects of sense, were as visible, the parity there­fore hold's good. 2. The Gests and noble Acts [Page 17] of Caesar first seen, Records afterwards preser­ved,None can force him­selfe to deny à truth owned upon Vniversal Fame. and as good Records are extant for the ad­mirable works and Wonders of our Saviour. 3. The Fame of those Heroes and their Gests taking its first rise from Sense became in time Universal, and handed down by Tradition, li­ves yet so vigorously in the minds of all men, that no owner of this publick Fame can by any violence force himselfe to judge, that Caesar ne­ver was in being, never fought battle, the whole Story of Alexander is à fourb &c. Thus also the Fame of Christ, of the Apostles and their Wonders, once sensible, and yet upheld by à perpetuated Tradition, still remain's so fixed in all minds, that unless this publick Fame perish, which is impossible, the matters of Fact supported by it, are without Contest undeniable. Hence I pro­pose this Question, whether à Iew or Gentile can by violence force his intellectual Power to judge, Such à man as Christ, such men as the A­postles, were never in the world? You will say No, because they are Truths Universally recei­ved, notwithstanding the very most of Unbe­lievers boldly deny the Miracles we speak of, and why should not their Authority as much evince A Negative, or prove no such Miracles done, as the contrary Testimony of Christians avail for the Affirmative, in saying Christ really wrought Miracles.

15. To Answer the difficulty, you have here an undoubted Principle. Clear Positive proofs ma­nifest for an Affirmative, quite bear down, over­weigh in true worth, à contrary Negative bluntly maintained without semblance of Proof. Should therefore the greatest part of men now living barely deny without Proof Alexander or Caesar [Page 18] ever to have been, or done any memorable A­ction, the contrary Positive Arguments alledged for their being would manifestly Show that un­grounded Denyal to be not only weightless, but senseless also, and improbable. And thus I di­scourse in our present case. Positive Ground's irrefragable reasons, (whereof you shall have à few hints) rationally prove our Saviour and hisAn objection answered. Apostles to have wrought true Miracles, there­fore all contrary Opposition, without Grounds and proofs, appear's frigid, senceless, and im­probable. Some Critick may object. Had as many from the first rise of Caesar opposed his being and Heroical Acts, as have gainsaid the Miracles of Christ and the Apostles from the be­ginning of Christianity, that certainly would have much abated the humane Beliefe all ha­ve now of Caesar, of Alexander, Cicero, or who you will. I answer no Abatement at all, while on the one side (and this is ever to be no­ted) the Positive grounds for the Affirmative stand in vigour, as they now stand, and the Denyal rigidly examined for want of proofs, comes to nothing, but to this vain empty, and Idle As­sertion. Caesar, forsooth, never was, or did any thing worth à man, Christ never wrought true Mi­racles. Positive proofs therefore brought to light in behalfe of these Miracles, enervate the con­trary unproved Assertion, and show it void of Strength, futile, in à word worth nothing.

16. Now if you enquire after these Positi­veReas. and Relig. Disc. 1. cap. 3. proofs, all clear and convincing, whole Vo­lums might be written. Some as I argued, Reas: and Religs: remonstrate the Cause by its real effects, and set before us à manifest Truth, the known Conversion of the world, made by Christ and his [Page 19] Apostles without force of Arms or any earthly Allurement, Nay, upon the greatest disadvan­tages imaginable, because however poor and despicable in the eyes of all, yet They prevailed against the rich, and powerful; and brought in­numerable to believe in à Crucifyed man. Was it not now, that the greatest Philosophers, the most Eloquent Orators, were deem'd less wise than twelve unlearned Fishermen, and did not God set à mark of folly upon humane wisdom in the noble Conquest made by the Divine Spi­rit, that speake in these very men, reputed Idiots? This prodigious Work most certainlyA Proofe taken from the Mira­culous Con­version of Nations. done (whereof see more in the place Cited abo­ve) was either brought to passe by Virtue of true Miracles, or not; if by Miracles, we ha­ve our intent, if not; plain reason, (witness S. Austin) teaches that no greater Miracle can be conceived, than to behold à sinful and un­believing World converted without the Mira­cles we plead for, Answerable hereunto others Argue, and methinks pertinently. These Bles­sed men who wrote the History of the Gospel and registred our Saviours Miracles with their own, at last, as all know, couragiously endu­red violent deaths, to Testify that the Doctrin and Miracles they wrote of, were no Leger-de­main but sincerely true. In doing this, we must either judge them horridly impious, or stark mad, if they registred matters of Fact that never were, or contrarywise own them Di­vinly inspired, and faithful Ministers of their great Lord and Master. Say they were im­pious, besotted, or mad, you utter the grea­test Paradox that ever mouth spake, and must confesse that whole multitudes, wise, and learned, [Page 20] were converted to Christ by wicked and mad Impostors; which proves him or them impious and utterly bereaved of Judgement, that dare upon no ground avouch à Fiction so shamful­ly incredible. These first followers of Christ therefore, proceeded with all Sincerity, and registred their great Masters Doctrin, and Mi­racles most faithfully.

17. A third Proof, methinks Very convin­cing, may be thus proposed. Should à Stran­ger come amongst us from the furthest Parts of the world, and tell us he hath heard much in his Travels of great wonders done by à man called Jesus Christ, as also of Strange Miracles wrought by some poor followers Christ had, named Disciples, and very willing he is to be better informed concerning the truth of these divulged Wonders. To give this man rational Satifaction, I would in the first place put into his hands the History of the Gospel, where the­se Matters of Fact are recorded, and next de­mand, whether he can more rationally call into doubt the truth of that History (owned by in­numerableHow à Strâ­ger may be satisfyed that doubts of Christs Miracles. multitudes à true Book, at least upon humane faith) than in prudence Question the verity of any other History he own's true? In case he boggles at the History, I must know Why, and upon what rational ground he bog­gles? Now this ground, after some little di­scourse, will appear so remote from being ra­tional, that it can come at last to nothing but à selfe conceipted Fancy because it is utterly im­possible to make any more just or reasonable exception against the plain History of the Gos­pel, than against any other known or recei­ved true Story. Thus much cleared, which no [Page 21] Enemy of Christ unlesse most unreasonable can deny, our Stranger casts his thoughts upon Ie­wes and modern Sectaries, and finds these by their own confession so destitute of Miracles, that none among them can pretend to any, sin­ce Christianity began. Next he peruses the Gospel, see's with what Candour the Evange­lists recount our Saviours Miracles, and seems willing enough to hold all true upon humane Faith, because he finds no reasonable excep­tion against them, yet stick's much at one Pas­sage, where we are told of greater works to be Iohn. 14. v. 12. done by those who believe in Christ; than he had wrought. If this can be made out and verifyed, saith the Stranger, Christ did not only foretel, future things, which is proper to God, but it followes also, that after his death and leaving the world, He did, (as if present with some choise Servants) impower them to perpetuate the like visible Wonders, he had wrought. Christ therefore, Saith he, was either very un­wise in promising so largely while he lived, if he never performed it, or if he really made all good, he worthily deserves credit, and ought to be believed before any that hitherto taught the world, for though we read of some Hea­thens, who gloriously set forth their own Won­ders, yet none of them dared to Prophesy of doing Miracles after death by others, neither did they, (for ought I know) work any by men of the like Belief or Profession with them. Thus the Travaller discourses, and urges to ha­ve these latter Miracles wrought by Christs Ser­vants rationally laid forth to an unbyassod Judgement. To Satisfy the difficulty here pro­posed.

[Page 22]18. All know that matters of Fact as Mira­cles, where of we now discourse, are not pro­ved by Principles taken from natural Causes, or the deep knowledge of Metaphysical learning, for who will go about to show that Caesar was à glorious Warrier, or Cicero an Eloquent Ora­tor, by Metaphysicks or natural reasoning? None can attempt this? All therefore that Ar­gue pertinently, must rely upon other proofs and plead, as we have done, for Apostolical Mi­racles by the publick Fame of them, spread the whole world over, or finally Reason thus. It is manifest that those first Blessed men, however weak in them selves, without force of Armes ruined the Idols of the Gentils, and converted innumerable to Christ, Ergo, they wrought great Miracles answerable to that Ruin, and the ad­mirable Conversions done by them.

19. To give more force to these and the likeVpon what Principles Miracles are proved. Proofs, I doe not only, as S. Chrisostom ad­vises, take into my hands the Apostles Acts written by S. Luke, where we read of stupen­dious Miracles, but I also reflect upon our Sa­viours antecedent Promise concerning greater Works, and further evince the real truth of that Prophesy, by the consequent visible Wonders which those first blessed men wrought here on earth. And first I might tell you, it is clear from the Prophesies of the old Scripture, that the ancient Priesthood among the Iewes was to fail, and à new King and Priest raign for ever, that à Church once barren, should have many Children, as we pro­ved above. It is again clear, that these Prophe­sies were fulfilled when Christ our Lord establis­hed his own glorious Kingdom the Christian Catholick Church, and though Iewes seek to [Page 23] darken the light of those clear Predictions, yet it is evident that Christ has had à glorious Church in the world above Sixteem Ages, which as Tertullian observes, stood not confined to oneTertull. lib adversus Judaeos cap. 8. or more places, like the Empire of Nabucho­donosor, or Alexander, but Vbique porrigitur. &c. has à vast extent, is believed every where Reign's every where, and is reverenced in all places. Hence I Argue. When innumerable worthyHow Wor­thy Credit those VVit­nesses are who defend Miracles▪ Witnesses within one only Kingdom (against whom never just exception was or can be made) unanimously averr à matter of Fact, assented to as an undoubted Verity, That is held Un­questionable. So all prudently judge, such à Prince as Henry the. 5th ▪ to have once gloriously reigned in England, because many worthy Wit­nesses (never rationally excepted against) Avouch, it as à certain Truth, but à far greater cloud of worthy Witnesses, members of Christ's glo­rious Church (against whom their was never any Just exception) openly declare and unani­mously teach, the Apostles to have wrought stupendious Miracles, when at their preaching the Idols fell down, and innumerable Believers were gained to Christ, therefore the truth at­tested stand's uncontestably certain. That the­se Witnesses are mighty numerous, and wit­hout dispute worthy credit is undeniable, being justly listed amongst the most wise, learned, and virtuous that ever lived. Such are our Au­stins, Chrysostoms, Gregories, Damascens, Bernards, with innumerable others, who if occasion had offered it selfe, would have willingly dyed for the truth of Apostolical Miracles. Now if these Givers in of Evidence Seem not Satisfactory, you have yet more. viz. The whole humane Autho­rity [Page 24] of Christs Kingdom, I mean his Church, She both tell's us what our Saviour promised of these greater wonders, and upon the Evidence had, never ceased to preserve them in the me­mory of all her Faithful Children to this day.

20. And thus you see, that when we took one Proof for Miracles from publick Fame (which some may say is fallacious) we argued not so pressly as now, while we evince their truth by the Testimony of the most choise, learned, and creditable Witnesses that ever spake since Christianity began. And if our sup­posed Stranger find's not à Pregnancy of reaso­ning in this Discourse, I shall soon dismisse him, and deplore his condition as one in whom the light of reason (if not utterly extinct) seem's more then à little Eclypfed. It may be some Cri­tick will Object, we have not yet shown how the Apostles Miracles are said to be greater thanIn what Sence Apo­stolical Mi­racles are called grea­ [...]r, then our Saviours. those wrought by our Saviour. For an Ans­wer, all know that à Miracle may be conside­red with à double respect, first to God an Infinit Power, and so taken, the greatest ever done cannot be called à Miracle, because the greatest Transcend's not an Omnipotent Power. Again, consider à Miracle as done by one that has no more force to work it than to move the Hea­vens, under that Notion it justly acquires the denomination of an effect truly Supernatural, because far beyond all force in nature. You may se what I aime at by this plain Instance. Should à Giant lift up à weighty burthen, all would Judge he work's proportionably to his Strength, but if à weak infant did so, who would not justly proclaim the wonder? The Miracles of Christ our Lord (rightly compared to à [Page 25] Giant in Holy Writ) were effects easily and Connaturally flowing from the Omnipotent Word, united to humane nature, infinitly, in them­selves, more valuable than all the works of men and Angels, but yet lesse wonderful than the Apostolical Miracles, if on the one side we re­gard the mighty Power of our great Thaumatur­gus, and on the other, cast an eye upon tho­se weak Instruments that did them. The weak­nesseThe weak­nes of the Instrument, hightens the greatnesse of à Miracle. therefore of the Instruments whereby they were wrought, much heightens the greatnesse of their Miracles. Again the Apostles Miracles may be said greater, because all summoned to­gether, were more numerous than our Sa­viours. 3. They are greater in the Effect, wit­nesse the glorious Conversions of Nations which followed upon the Apostolical Signs and won­ders, whereas Christ our Lord reserving that Honour to his first Choise and elected Ministers, converted not halfe the number, while [...]ived on Farth.

21. Thus much of the Primitive Miracles, and if any think I have stayed too long upon à known Subject. My answer is, All that know and own these Miracles as true, rationally prove not their truth against Iewes and Gentils, wherein I hold Dr Still. very deficient. Again, if I show, and 'tis my chiefest Intent, that Miracles wrought in the Roman Church are not only Defensible, but every way firmly proved upon the same rational Grounds as those now mentioned, none can deem my labour lost. I Say upon the same ra­tional Grounds, for hitherto we have waved Proofs taken from Divine Revelation, and only plea­ded by Reason. This therefore we endeavour to Demonstrate.


The same rational Arguments, whereby the Miracles of Christ and the Apost­les are proved, euince also true Mi­racles to have been wrought in the Ro­man Catholick Church. Other clear proofs for Church Miracles. A contest between Antichrist and Dr Stillingfleet. The Dr is worsted. If the Church doth Propose Forgeries for true Miracles, none can believe Christ's Miracles upon the Vniversal humane Testimony of all [...]ed Christians. True Miracles distin­guish the Church from all false Conven­ticles.

1. THe Parallel of these rational Argu­ments easily drawn from the prece­dent Chapter, may be thus compen­diously laid forth to every Reader. Is à Hea­then, as we said, to admit the Historical part of Scripture where Christs, Miracles are recor­ded to be as morally certain upon humane Faith, The first proof alled­ged, applyed to Church Miracles. only; as any other known History he yeilds Assent to, and if he denies this, will he not soon be driven to ground the Denyal upon his own perverse will, or selfe conceipted Fancy? No­thing can be more clear. Say then, I beseech [Page 27] you, is not à Sectary when he read's the Wri­tings of Holy Fathers, and other known Hi­storians where the approved Miracles of the Church stand upon Record, in reason obliged, to hold these as morally certain upon humaine Faith, as he doth innumerable other Passages written in the English, or French History, or à Iew ought to own the History of the new Testa­ment? In case he boggles, we shall hereafter so overcharge him with the express Testimonies of Fathers, and other choise approved Writers that his bogling will appear, as it is, Pervers­ness, Francy, or plain dotage.

2. Is it again true, that some Gentils andThe second proof applyed Iewes, also though Adversaries to Christ, frank­ly owned his glorious Miracles? Nothing can be more clear, But we have far more professed Enemies that acknowledge Miracles to have been wrought in our Catholick Community, the Pa­rallel therefore hitherto fail's not. To produce à list of all would be tedious, à few only borro­wed from Englishmen, shall suffice; His Ma­jestyRex Jaco­bus lib. 3. Daemono­log cap. 4. King Iames hold's it true, that the Papists really free popossessed Persons of Divels, because Orthodox men say so, and Ey-witnesses have seen such Miracles done; Mr Covel in his Answer to JohnCovel ci­ted by Bre­rely Protest, Apology Page with me 529. Burges sayes: No man can deny, but that God af­ter the death of his Son manifested his Power to the amazement of the world in the contemptible Sign of the Crosse, which has been the Instrument of many Miracles. Brerely again produces à clear Testi­mony taken out of Dr Boord à Physician whoSe Protest. Apology. pag. 348. in his Extravagants annexed to his Breviary of he­alth, after many bitter Invectives, against the Pope, and Clergy of Rome, reports himselfe to have been an Ey-witness of à Gentlewoman [Page 28] possessed with Divels, brought from Germany to Rome, and there freed from those evil Spi­rits, yea perfectly cured; The course whereof, saith Boord, was so Stupendious and above all reason, And the cure so evident, that it cannot but be attributed to the virtue of those Holy words, which the Priest did speak over that Dae­moniack. Thus our professed Adversaries.

3. Is it true that the Miracles of Christ and the Apostles (plain Objects of Sense) were first proved by the Testimony of those that▪ be­held them, and that those who saw them (di­stinct Ey-witnesses) at different times, cannot be imagined willingly to have conspired in à For­gery, or basely given out Lazarus for à dead man, raised to life, that was not dead? Is it also true, that the Evangelists, who afterwards registred these seen Wonders, had they told so many horrid Lyes in matters of Fact open and publick (where fiction has not easily place) would not only have prejudiced their own cau­se, but also been lyable to Publick infamy, and the disgraceful Clamours of Iewes and Gentils? If these Truths be undeniable, we have the li­ke rational Evidence for Miracles wrought in the Roman Catholick Church. Reader considerAn applica­tion of the third Proof things seriously. Was not that Miracle wrought by the Reliques of S. Gervasius and Protasius in Milan, witnesse S. Ambrose, an Object ofS. Ambros. Epist. 85. Sense, and seen by many? Were those stu­pendious wonders effected by the glorious Mar­tyr S. Stephen, whereof S. Austin speak's large­ly,S. August. lib. 22. Ci­vit. cap. 8. done in the dark without the Attestation of innumerable that saw them? Was not S. Ber­nard's Miracle after his blessing certain loaves of bread (whereof we shall speak presently) so [Page 29] memorable, and manifest to Sense, that whole Multitudes having eaten of the bread finding themselves cured, ran forthwith to the Saint, and with all submission praysing God, owned the Favour? John Clements cure at Montagu, the young youths restored Leg at Zaragosa, and the Miraculous cure of F. Mastrilli at Naples, were all Sensible and visible Works of à Di­vine power. Say now I beseech you, (to goe on with the Parallel,) can any Imagin, that either those who saw, or wrote these Miracles, damnedly conspired among them selves, to de­lude the world with open Lies? It is impossible, because Spectators or writers of such matters li­ved far more distant (for time and place) from each other, than the Apostles that registred our Saviours wonders. If therefore those blessed men cannot be supposed wickedly to have feig­ned Christ's raising Lazarus to life, or cleansing the Lepers, it is more impossible to conceive, that S. Austin (for example) perswaded those who lived many Ages after with S. Bernard, to tell à forged Story of his miraculous Loaves. Did those. think you, who saw the youth's restored leg at Zaragosa suborne the Ey-wit­nesses of John Clements cure at Montagu, to feign that matter of Fact, which happened ma­ny years before the Miracle at Zaragosa? It is Folly to Judge so.

4. O but, say Sectaries, we doubt much whether the supposed Ey-witnesses of Latter Miracles, and the Writers of them spake truth, in what Those first are said to have seen; That is They'l doubt, whether any saw the Mi­racles recounted by S. Austin, and S. Am­brose, and Question as much these Saints Sin­cerity [Page 30] in writing them. And cannot á Iew or Heathen move all these doubts Concerning to Eywitnesses of our Saviours Miracles, and the E­vangelists Sincerity that wrote them? Yea every whit as wisely. Reader in this place, we only compare the humane Testimony of those who saw Christ's Miracles, before Scripture registred them, with the humane Testimony of latter wit­nesses, that visibly beheld the Miracle at Milan, at Montagu, or Naples, and say no more rational exception can be made against the latter Ey-wit­nesses than the first. Now because in discoursing with the Adversaries of Christ, and his Church, it were folly to suppose the Gospel God's Divine Word, we clearly evince by reason, that the Book at least deserves as great Credit, uponNo exception can be made against tho­se who write of approved Miracles. humane Faith, as any other true plain History, And then tell Sectaries, that they in reason can-no more except against the approved Writers of our Church Miracles (S. Austin for exam­ple or S. Ambrose) than à Iew or Hea­then against the Evangelists that wrote Christs Miracles, and hence you have the Primitive Miracles, and those in the Church prove ali­ke. Lastly would not the Evangelists (now supposed to write candidly their Story, without any fraudulent Combination) have justly expo­sed them selves to publick Infamy in setting down matters of Fact, had they (singly considered) recorded things newer Seen or heard? No lesse publick Infamy, Censure, and Clamours those would have justly Incurred in relating Church Miracles, had they brought to light strange Wonders, never known in the world. Would publick Clamours think ye, or Censu­res have spared S. Austin, or those that recor­ded [Page 31] John Clement's Cure, if forged and feigned Stories? No certainly, men both wise and prudent would have excepted against them as Impostures, had not Evidence cleared their Truth.

5. Is it true that the Miracles of Christ first seen by Ey-witnesses and afterwards recorded, raised them to à Publick Fame the whole world over, which hitherto continues in force by à never interrupted Tradition? The like publick Fame, say I, first grounded on Sense and hi­therto continued by Tradition, we have for Mi­racles wrought in the Church. Speaking of Fa­me alone, or of à humane universal Report. theseThe fourth Proofe above applyed to the Chur­ches Mira­cles. Miracles are as certain, as that the Historry of the Gospel recorded by the four Evangelists, is Gods word, or written by Divine Inspiration. Secta­ries, it is true are found, that Question the Truth of some Church Miracles (none for ought I know, unlesse Dr Stillingfleet denies all) and no few Desertors of the Church, Question also whether many Parts and Passages in the new Te­stament are God Sacred Word: But the great Fa­me of clear Miracles, and the new Testaments Divinity, is even upon the Churches humane Authority upheld, as indubitable by all called Ca­tholicks, and therefore very universal, yea ans­werable to the Fame of Apostolical Won­ders.

6. Is it true that Positive proofs alledged for this Affirmative. Christ truely wrought Miracles, quite discountenance and bear down the con­trary Negative, barely vented without any ap­pearance of proof? Christ never wrought any. The Principle is undoubted, and clearly evin­ces, that God has wrought many true Mira­cles [Page 32] by the Professed members of the Catholick Church. Our Positive proofs you shall have afterwards more fully, and the contradiction of those who deny Miracles demonstrated an impro­bable Attempt, yea void of Sence, and ridicu­lous. In this place we only Argue as we did above, and show the cause, Miracles I mean, by the real Effects which followed in the Con­version of Nations, far more numerous after the Apostles dayes (and all those wrought byThe fift Proof ap­plyed to our Churches Miracles. the Roman Catholick Church) than before. Such remarkable Works of God over Italy, Germany, France, Spain, England and the Indies to the Catholick Faith, were, as I pleaded, done by Miracles or not, if so done, we have our Intent, if not; it was the greatest Miracle of all, to see so many Aliens from Christ gained to the true Faith, without Miracles. A­gain, those painful Missioners whom God made his Instruments to work so many admirable Con­versions through the whole world, were in the vulgar esteem of the Nations converted, held Sots, Impious, and Cheats; or contrarywise, Loyal and faithful Messengers of Christ and his Church; if loyal and faithful, none can cast à blemish on them; if judged Impostors, Sots, or impious, you utter the most shameful Improbabi­lity, that ever Tongue spake, or heart harbou­red, and must say that the wisest Nations of the world were all stark mad, when listening to the Doctrin of these supposed Fools, they aban­doned their Errours, believed in Christ, and ever afterwards lived and dyed in the Roman Catholick Faith. This Argument alone is so stronge that twenty Dr Stillingfleets shall never break it in pieces.

[Page 33]7. Lastly for à Close of these rational Ar­guments, I introduced à Stranger yet far from yeilding assent to our Church Miracles, and because he knowes that Iewes and Sectaries lay no claim to that gift, nor ever did any since the Apostles dayes, this man, much of Dr Stillingfleets mind, stand's earnestly for à cessation of all Miracles, though if misled, he is willing to quit his errour. My endea­vour is to unbeguile him, and therefore I ask, whether he denies or grant's the Miracles wrought by Christ and his Apostles? In case he stum­bles here, you have his full refutation already set down, if contrarywise he owns those as true, upon publick Fame, and the great Con­versions God wrought by them. I put into his hands the best and choisest Records, whe­reby we prove prodigious Miracles to have been wrought in the Church, and am content to undergoe publick Disgrace before à whole lear­ned University, if I make not this Assertion good. viz. No other rational exception shall this An applica­tion of the last Proof insisted on above. man bring against the verity of these Catholick Re­cords, than à Iew or Heathen produces aginst the Truth of the four Evangelists, where our Saviours Miracles are recorded. That is to say, as à Iew or Heathen shall never speak rational word against the first wonders, registred in the Gos­pel, so our supposed Stranger will be as much silenced in his undertaken quarrel against latter Miracles, recorded by Authors of unquestiona­ble Fame. The Fame of these Wonders by reason of the larger extent of the Church now, than anciently, is more Universal, and the Conversions made by Her laboriours Messio­ners sent up and down the world in latter [Page 34] Ages, are far more numerous, than those the Apostles wrought. Now if we appeal to Wit­nesses as we pleaded above for the Apostolical Signs and Miracles, there is no Kingdome un­der the Sun, that ever brought to light so many grave Writers (against whom no excep­tion can be made) for any matter of Fact, that happened in it, as we produce in the pre­sent Controversy. For all the learned Doctors, and vigilant Pastors of Christs own far exten­ded Kingdom, no lesse numerous than worthy credit, teach and have ever taught, that true conspicuous and undeniable Miracles have been wrought in this great moral Body, and the Church Herselfe, upon her own humane Authority (still we abstract from Divine Re­lation) asserts the same, and to this day, pre­serves à Memory of her long since past, and present Wonders, in the minds of all her Chil­dren. Therefore he or they who undervalve so many incomparable clear Give [...] in of Evi­dence, never excepted against by Orthodox Christian, (what Gods Enemies and the Chur­ches Adversaries babble out upon no rational Proof, carries little weight) I say, such men ought to be dismissed without Reply, as un­worthy to be dealt with, and reckoned amongProtest. without Princ. Dis. 1 cap. 1. Reason and Relig. Dis. 2. cap. 8. those in whom the light of reason i [...] fearfully eclipsed. I quoted many of these approved Witnesses in my two Treatises, and am now lesse willing to transcribe all again. You shall have more and choise ones hereafter. And thus much of the Parallel of Arguments.

Rational proofs For Miracles alledged in my other Treatises.

8. We are now as the Title promises to insist upon other proofs, and these following I chiefly urged in the Treatises cited. 1. We find by experience à strange confusion of dif­ferent Sects in the world, and se that all pretend to serve God in Spirit and Truth, whe­reas, most certainly, one only Society doth so, for as there are not many Gods but one true, so there cannot be many Religions (dis­sentingMiracles denote and mark out that Society wherein God teaches truth. in Fundamentals) true, but one only, or none at all. In this horrid Confusion, while every one laies claim to Truth, it is, as I said, absolutely necessary to have that happie Society clearly marked out, wherein Divine Faith is taught, but no Mark can be more palpable, or better avail to discern this Socie­ty from false Sects than glorious Miracles, Gods own Seals, Christs own Cognisances, and the clearest Characters of Apostolical Doctrin.

9. I Argued. 2. A Church not marked with these illustrious Signs, is as dark à thing as à Sun without light, whence it is, that though. Two unlucky Rebels, Luther and Cal­vin, laboured with might and main, to set à false Glosse of Miracles upon their new Do­ctrin, yet God crossed their designe, made the Authors of the fraud infamous, and would have the new Monster appear as it truly was, dark without light, dull without life, and so totally strip't of all Supernatural Signs, that Shame and ignominy only covered that naked no­thing; [Page 36] whereas his Sacred Providence for the quickening of Faith, and Devotion in the Church, both inwardly plyes our hearts with Divine grace, and outwardly also excit's us to fervour by à frequent sight of such visible wonders as made the world Christian. I Ar­gued.Iewes and Infidels gai­ned to the Church by the force of Miracles. 3. If Miracles, as all confesse, were necessary for the Conversion of Iewes and In­fidels when Christ and his Apostles taught the world, it is à Paradox to hold them uselesse, or unnecessary in after Ages, when Iewes as hard hearted, and Gentils as barbarous and uncivilized (that never knew Christ) have been instructed, and innumerable gained to our holy Faith, not because they barely heard Verities preached, but upon this Inducement, that they often saw all confirmed by Evident Signs and wonders from Heaven.

10. To goe on in this discourse, I would know whether Dr Stillingfleet can allow the Divel liberty to ranger up and down, and to do much mischiefe upon innumerable possessed with unclean Spirits, and whether he will grant also that Christ our Lord like one carelesse,The freeing possessed Per­sons from Divels, pro­ves Mira­cles. leaves his Militant Church destitute of all help, and means, whereby such enslaved Persons may be freed from that bondage? That ma­ny have been thus possessed, and released also out of thraldome, is an evident Truth pro­ved by experience, and that the ejection or restraint of evil Spirits transcend's all force in nature and consequently done by Gods Om­nipotent Power, is no lesse certain, and the­refore à work truly Miraculous.

11. Again, shall Antichrist sit in Pompe, and dazle mens eyes with à false lustre of [Page 37] wonders, and shall not the Orthodox Church of Christ, think ye, be able when that Mon­ster appear's, to oppose one true Miracle a­gainst the Divel's pride vaunting by Anti­christ of great wonders? Shall he glory in false Signs, and the Church show none that are true? So it is saith Dr Stillingfleets, your Church Miracles are cheats, and no better than what Divels have done, and Antichrist will do by his Charms. Is it so indeed, are all cheats and works of the Divel? One wordTo grant so­me Miracles wrought in the Church will much abate Anti­christs pride. Mr Dr. A moderate man in granting some Miracles true, would much cheer up the com­fortlesse hearts of poor afflicted Christians in those future dayes of Tribulation, and teach every one how to withstand Antichrist, by set­ting true approved Miracles against his jugling Tricks. Might not one then living, though none of the strongest Combatants, encoun­ter that false Prophet thus? I am assured of undoubted Miracles wrought in the Church wherein we Christians live, but have no cer­tainty of the Truth of thy Wonders, which I Judge meer Illusions, and therefore ought to be accounted most imprudent, if I prefer thy suspected Signs before those I hold cer­tain.

12. Most, I think, will Judge this dis­course reasonable, though Dr Still. makes it faint, and senceless, for if all the Miracles done in the Roman Catholick Church since the Apostles dayes have been Illusions, and works of the Divel, Antichrist upon our D [...] concession, will so stop the mouths of Chri­stians, that none shall then speak à rational word against him, for may he not plead and [Page 38] pertinently thus. The great wonders I evi­dentlyNow Anti­christ may plead upon Dr Still. Concession. set before your Eyes cannot be worse than cheats and works of the Divel, Dr Still. tell's you (and you must believe him) that your Miracles are nothing but cheats and works of the Divel (thus far he and I stand upon equal Terms) therefore in reason, you may as well credit my strange Wonders as your own, which are every whit (upon the concession of à Dr) as jugling and fallacious. Hence it follo­wes, that you are either obliged to believe me upon the present Sight of my wonders (which, for ought you yet know may be true and from the highest Power imaginable) or, which I would have done, utterly renounce all clai­me to your past Miracles, so much cryed up and down the world. Dr Still. may reply. Though all Miracles wrought in the Church be truly deemed Cheats, yet there have been other most clear ones, powerful enough to Curbe Antichrist's Pride, and these are the glorious signal Wonders of Christ, and his A­postles alone sufficient, to discountenance that false Prophet's Sign's, though never so Spe­cious.

13. Have at you, Mr Dr, saith Antichrist. Grant me first as you doe, that the Miracles wrought in the Church are forgeries and the Divels works, and I'll soon enervate the stron­gest Rational proof you have for Christ's Mira­cles. Your only rational ground comes to this, that the Gospel where those primative Miracles are recorded, is owned upon the humane Te­stimony of all called Christians à true Sto­ry, but this common Testimony in your Prin­ciples is evidently worth nothing, and mark [Page 39] my proof. If such vast Multitudes of Chri­stiansChristians who have fathered false Mira­cles upon God, deserve not Credit, in Saying Christ wrought Mi­racles. have been so shamefully wicked, as to make à clamour of Miracles when none were wrought, That is, to tell the world open Lyes, nay more, publickly to avouch Forgeriers and works of the Divel, to have been done by the Power of Almighty God, which God never did, but both dis­claim's and hates. I say upon this Supposition, no man in his wits can credit these mens Testimony, though they swear à hundred times over, that Christ and his Apostles wrought Miracles, and that the Gospel truly recount's them, for if they have falsely imposed upon mankind Mat­ters of Fact so neer at hand, or forged Mi­racles of à latter date (seen a [...] they Say by in­numerable, that were never seen) who can be­lieve these mistaken Multitudes, when they talk of Christ's Miracles à far off, only seen, (if yet ever done) by some few Ey-witnesses, about sixteen Ages past? This Discourse stand's upon à certain Principle, which is, that all the Miracles Christ wrought, are not Selfe-Evident Truths or known as Truths ex Terminis, though registred in Scripture, therefore the first rational knowledge we have of them arises, as Dr Still saies, from the Universal humane Testimony of all called Christians, (though fallible) which excludes à Possibility of reasonable The reason why their Testimony i [...] weightless. doubting; or, as Catholicks speak, from the Infallible Testimony of the Church made evi­dently Credible by glorious Miracles, But nei­ther Testimony is of any weight, Nay both are utterly blasted, if these Givers in of Evi­dence [...]be proved publick Lyars, and constant­ly cast upon God Iugling cheats, and works properly belonging to the Divel.

[Page 40]14. Some may reply. This Argument seem's indeed to take off much Authority from Pa­pits in their defence of Christ's Miracles, be­cause men once proved perjur'd, or publick Lyars (as they are now supposed in their fal­se attestations given of Church Miracles) deserve little credit in any other like publick affaire, but Protestants, forsooth, who on the one side op­pose latter Miracles, and on the other, stifly defend those wrought by Christ and his Apost­les,An Obje­ction answe­red. cannot but raise all, upon their humane Faith, to à high rational Credibility. A most pi­tiful Put off, which proves, if of any force, that before Protestants got footing in à few scattered parts of Europe, Christ's Miracles could not be owned rationably credible, upon the humane Autority of à whole ample learned Church. But here is not all; I say in à word the humane consent of Protestants in this mat­ter, (or of any other precedent Sectaries) stand's like an insignificant Cypher not worth à rush, without the Testimony of our Evidenced Church I prove the Assertion. Who ever takes the first Report in matters of fact from others both false and beguiled, is as much cheated and be­guiled, as those Original witnesses are. But Protestants (the like is of all former Sectaries) first received the Report of Christ's Miracles from the ancient witnesses of the Catholick Church, here supposed false, and grosly beguiled in relating their own Miracles, (neither God revealed to Sectaries, nor did Divel ever truly tell them what Miracles Christ wrought) the­refore if those Primary witnesses are beguiled, Protestants also remain fast in the like Errour. O but Saith some one, we Protestants credit [Page 41] Papists when they tell us, that the Gospel is à true Story and believe them also in the Re­port they make of Christ's Miracles. Most unreasonably done, for if those men never told you true word of Miracles wrought in the Church, but quite contrary cloy'd your eares with forged Stories, their credit utterly lost, deserves nothing but contempt, as to Christ's Miracles, if false in the one of mighty consequen­ce, hold them boldly fallacious in the other.

15. What will you say, if Dr Still. to help himselfe in à present Exigency draw back à little, and tell us, He never yet plainly de­nyed all our Church Miracles. Very good newes if true; whence it followes that unless he will quite suspend his Judgement as doubt­ful of all, he must necessarily grant some great Miracles, those chiefly approved by the Church, my desire is to know, which, and how ma­ny he will yeild us, having upon his Con­cession certainty of so many, I shall thence in­fer, that either All approved Church Miracles are to bee admitted, or None. Some perhapsEither all approved Miracles must be allo­wed or none. may here propose this Question, what if the Church had never had Miracles done in it, would not our Saviours admirable Wonders either written in the Gospel, or conveyed down by Tra­dition have been sufficient to check Antichrist's pride, and the legerdemain of that false Pro­phet? Were this supposed, Christians would have been in no worse condition than now, though the Church tell false Stories of her Mi­racles. I Answer, the Supposition which noto­riously impaires the Churches humane Autho­rity, and consequently takes off that high re­spect all bear to Christ's Miracles, is à meer [Page 42] Impertinency. Observe my reason. It is one thing to Argue upon à false Supposition, by imagi­ning no Miracles wrought in the Church, and ano­ther What follo­wes if the Church had been without Miracles? to make this Oracle an upon Lyar. In the first case, had none been wrought, the Church would never have divulged any, but in the other Supposition, She is perfidious, while she ascertain's us of Miracles which Sectaries say were never done, and there­fore loses all credit, and can gain beliefe of none.

16. We come at last to the true funda­mental Ground of Miracles wrought in the Church, and prove them absolutely necessa­ry. None upon à bare owning those ancient Wonders wrought by Christ and his Apost­les, true, can show who among so many dissenting Christians in the fundamental mat­ters of Faith, make at this day Profession of Christ's Doctrin. Therefore other Miracles are absolutely necessary to mark out, and di­stinguishMiracles proved neces­sary in the Church. she true Professors of Christ's Doctrin from false Sectaries. Whoever denies Mira­cles absolutely necessary for this end, must ei­ther say that the Christian Societey where Christ's Doctrin is truly professed, cannot be known or distinguished from false Sectaries, though it gives in Evidence of undoubted Miracles; Or, which is as bad he must grant, that all Hereticks are here-upon proved true Pro­fessors of Christ's Doctrin, because, forsooth, they acknowledge, Christ and his Apostles to have wrought such and such Miracles, and this is evidently false, for condemned Hereticks as Arians and Pelagians, easily assent to that owned Truth, but are not therefore to be [Page 43] listed among the true Professors of Christ's Do­ctrin. Much more therefore is required, and it is that Christ's true Society doth not only talk of primitive Miracles, or own them true, but besides really show you the like admira­ble distinctive Signs, as raising the dead, cu­ring the blind and lame (manifested by Christ and his Apostles) peculiar to it selfe, not Common to others of à contrary saith. But this Prerogative whereby Faithful Believers are marked out and differenced from Hereticks, belong's only to one living Oracle, the Ro­man Catholick Church, which took its rise from Christ and his Apostles, and ever since stood Age after Age gloriously illustrated by known and renowned Miracles; And thus we have it clearly distinguished from all Hereticks Whenas Sectaries, men utterly forsaken, li­ke dirt cast out of the house of God, lie un­der disgrace altogether unable to confirm their Novelties by one true supernatural wonder. Thus Providence showes, them no lesse naked and be­reft of true Miracles, than cold, inefficacious and unlucky in their Conversions, and drawing Infidels to Christ.

17. By what is now Said, you may disco­verDr Still. p. 665. no little lamenesse in Dr Still Discourse. The Doctrin of Christ, saith he, being confirmed by the Miracles wrought by them, there cannot be any such necessity in succeeding Ages, to confirm the Much La­menesse in Dr Still. Discourse. same Doctrin by Miracles. The same Doctrin, Sr You speak at random, pray you tell us in this confusion of different Religions while every one lay's claime to Christ's Doctrin, who are proved the true Professors of it, by avouching Christ to have wrought great Miracles? Or [Page 44] make this Consequence good. Christ Cured the blind, lame and deaf, Ergo Arians who contradict Protestants in the Essentials of Faith, or, Prote­stants that contradict the Arians, are proved the faithful Professors of Christ's Doctrin, be­cause both Judge well of Christ's Miracles. If so, Catholicks may come in with the best, and show themselves sound in Faith upon this account; But, thanks be to God, we can say more for our cause, and rest not only in à bare Beliefe of those ancient great Wonders, but, as I noted above, demonstrate à Church Characterized and gloriously marked out by the like supernatural Sign's, which those first great Masters evidenced when they preached to the world, and thus our Church is distinguis­hed from all false Conventicles.

18. There is no shifting of the force of this Argument but by one of these two despe­rate evasions. Either it must be said, that pu­blick Miraculous works evidently done by one or many Authoritively sent to teach Christ's Doctrin, are not at all marks of Truth, and this is contrary to the Gospel. Our Lord wor­king with them (the Apostles) and confirming the Mark. 16. [...]. 19. John 20. 30. word with Signs that followed. These Signs are writ­ten, add's S. John, that men might believe that Iesus is Christ, the Son of God &c. Or 2, You are flatly to deny the Church ever to had one true Miracle wrought in it, which is evident­ly false as has been proved, whereof more pre­sently.The only owning an­cient Mira­cles Main­tain's any Religion. In the mean time you se, that to plead for Christ's true Doctrin by only owning those ancient Miracles true, licenses all dissenting Christians in Fundamentals to maintain any Religion true or false, as they please. The [Page 45] Arian may teach as he teaches, and so may the Monothelit without Reproof, if he tell us, he hold's Christ's Doctrin confirmed by primitive Miracles, though he cannot say upon à bare ow­ning those Signs, what Christ's Doctrin is, whe­ther, for an Instance, the Divine Word truly assumed Flesh, or that God is one Essence and three distinct Persons &c. And thus all dis­senting Christians stand, as it were, equally bal­lanced in their Plea for Truth, one is no mo­re advanced than another, nor shall any ever know where Christ's Truths are taught, unles­se he first find out à Church evidenced by Christ's own Signatures, I mean glorious Miracles.

19. Some may here Ask, whether God can­not set other Marks on à Church besides Mira­cles Sufficient to distinguish it from all false Conventicles? I answer the Question by ano­ther like Demand. Could not God have set other Marks on Christ and his Apostles, excluding Miracles, sufficient to distinguish them from all false Prophets? Reader, we enquire not in this place what God can do (his Power is Omni­potent) but speak of what he has already done, and Say, that as his Power and Wisdom markedChrist, A­postles and the Church, marked by Miracles. out our blessed Lord and the Apostles by many clear Signs, as great Sanctity, Purity in Doctrin, ad­mirable Conversions, and one most choise, (Gods own Signatures) glorious Miracles; So also he has set all and every one of these Signal Marks upon his own Oracle the Catholick Church, the chiefest and choisest whereof, are illustrious Miracles, by these she is clearly distinguished from all false and misled Teachers.


Some Choise Manifest Miracles pro­ved upon the Deposition of many Sworn Ey-witnesses. Of à Late famous Miracle wrought at Calais in Picardy. None can call into doubt the Authentick Miracles done by S. Thomas Cantilupe, our renowned Bis­hop of Hereford. Other grat Mira­cles yet obvious to all mens eyes. S. Bernard's known Miracles, proved most certain.

1. MIracles being Matters of Fact and Objects of sense, cannot but gain credit when Authors of unquestio­nable Fame produce many faithful Ey-witnes­ses, who upon Oath attes [...]ed they saw them do­ne? Of these I shall chiefly speak in this chap­ter, and remit the Reader to my former Book as also to some ensuing Chapters in this Treati­se,Reas. and Relig. Dis. 2. cap. 8. where I bring to light à whole Torrent of most ancient Fathers, not lightly, but upon set design teaching. That God in all Ages, has adorned his Church with renewned and undeniable Miracles. Cardinal Bellarmin begin's from theBellar. lib. 4. de notis. Ecclesiae Cap. 14. first Century, with the known Miracles wrought by Christ and the Apostles, and showes à con­tinuance of them ever after to the 16.th Age, [Page 47] when that learned man lived. The exact Bre­relyProtes A­pol. Tract. 2. c. 3. Sect. 7. Sub. 3. pag 534. having proved à confessed want of Miracles in Luther, and Calvin, and other Sectaries, lead's you from the eight Century downwards, and points out Miracles so manifestly attested by approved Authors, that our very Adversaries, as Osiander, the Centurists, and others, cannot for shame either Question the sincerity of these Witnesses, or deny the matters of Fact, but shamefully recurre to à desperate Plea, and say plainly, God had no hand in them, No. All were done by the Divel's power. Now to the Task we have undertaken.

2. One glorious and most certain Miracle being but lately done at Calais à Town in Pi­cardy neer England, shall first give the Reader entertainment. The whole Processe whereof, the rigid Examination made, the Depositions taken from many Ey-witnesses, and every par­ticular at last confirmed by Episcopal Authority, those two laborious Writers, Godefridus Hensche­nius, Acta Sanct. Mens. A­pril. Tom. 1. 2. April. pag. 229. and Daniel Papebrochius, have amply drawn out, to whom I must remit you, for further Satisfaction, and briefly recount the Miracle visibly wrought upon à Gentlewoman in Ca­lais, by the intercession of that great Servant of God S. Franciscus de Paula; Founder of à most Holy Religious Order, Vulgarly called Minims.

3. In the year 1661. the forenamed Gent­lewomanThe nature af Peronna's Infirmity. about 30. years old, by name Peronna Raoult, daughter to an honourable man called Lewis Raoult, had been 13. whole years gri­veously afflicted with à violent cough, and stoppage at her lungs, caused by á continual Defluxion of humours comming from her [Page 48] head. Physicians though often consulted, fo­und no remedy, saying ingenuously, they well knew not the cause and nature of her strange Asthtmatical disease, which for the four last years more and more encreasing, brought fre­quent and fearful convulsion fits upon the af­flicted Patient, whence followed such à contra­ction of nerves and Sinewes in her left Leg, that first it became four fingers, soon after, halfe à foot shorter than the other. This innume­rable Witnesses saw, and gave Evidence of, as also that the bone of her right Leg and Hip put out of joynt; gave her such intolerable pain, that the could not sit without drawing her body into à round lump, in which Posture she suffe­red many Sowing fits, and unexpressible Tor­ments. When the most Christian King came to Calais, anno 1658 His Majesties chief Phy­sician Monst Valet, and three other expert Do­ctors were there also, and several times visited the infirm creature, which done, all unanimous­ly concluded the infirmity to be incurable, and that poor Peronna was to remain Paralitick all the dayes of her life.

4. Thus left confortles, still enduring ex­cessive Torment, she thought it high time to implore help from Heaven, and resolved to make à Novens, or nine dayes of prayer by herPeronna im­plores assi­stence from Heaven. selfe or others, to the glorious Saint Francis of Paula, and began it in the Minims Church at Calais the fift day within the Saints Octave. Now because of her great weaknes, she could not repair thither without much pain, she of­ten sent her Maid servant to perform the De­votion for her, yet encouraged to doe some thing herselfe during the Novens, though usually [Page 49] carried to the Church in à chair, she called that day for her Crutches, and with the help of her Maid to hold her up, after many à wearisom step and stop in drawing breath, at last got to the Church, where she heard Masse, (said for her intention) and communicated. When be­hold at the reading of the last Gospel, Peron­na felt an excessive pain all her body over, but chiefly in her left Leg and both hipps, then all her nerves were violently stretched out by à hu­mour, as she thought, dispersing it selfe through every member, and heard the noyse of her bo­nes long out of joint brought again to their na­tural posture. Immediatly after these Torments,Peronna Cu­red in an Instant by Miracle. the vigour and agility of her whole body were perfectly restored in à moment, in so much that without help, or the least sign of weak­nes she rose up, and knelt before the Altar to the great admiration of all the Beholders. The Priest who said Masse, by name F. John de Beaumont, when he saw her kneeling won­dred at it, and because he yet knew nothing of the Miracle, advised her to fit down. O Fa­ther said she, blessed be God, that is now need­less for I am perfectly cured, and as well as, if I had never been infirm. Then she went to the Sacristy doore and desired another Masse to be said by way of Thanskgiving, for the won­derful cure wrought upon her, F. Peter Hullin said the Masse, whereat she knelt the whole ti­me, though, as the custome is, rose up by her selfe without difficulty, at the reading of the Gospel. Masse done, She left her Crutches in the Church, and walked home as sound and strong, as ever she had been in her life. All these particulars Peronna deposed upon Oath as [Page 50] most true, when she was most rigidly exami­ned and obliged by Oath, to speak nothing but Truth of the state, and continuance of her malady, as also of the cure, whereunto she subscribed her name Peronna Roault.

5. Now if any suspect Fiction or jugling in this Deposition made by the Gentlewoman (though methinks it is very unlikely, that one who stood in no need of any temporal reliefe, should juggle so long, or feign an Infirmity for thirteen years together) I answer all fear of fraud is taken away upon the manifest proof of these two things. 1. That the disease was such in the main particulars as the Patient her selfe deposed. 2. That she was restored to perfectSee these wit­nesses named in the first Tome of April, alrea­dy cited. health, as is now said. But no fewer than 16. or 17. sworn Witnesses, all named in the Processe (or full information of this Miracle) gave in Evidence of these main particulars. To produce every one in order would be need­lesse, while hundreds yet living in Calais con­scious of the Miracle, are ready to Testify it. These few therefore shall suffice. One, à maid Servant, deposed she was present when Peron­n'as Limbs were so violently rack't out of joynt, that she heard à noise much after the like man­ner as if bones had been broken in her body, and swore also she had often handled and seen one of her Legs much shorter than the other, the like Attestation other Witnesses gave. Fr. John Beaumont appointed to hear the infirm Gentelewoman's Confession at her own house the last Lent before her cure, deposed uponSworn Wit­nesses of this Miraculous Cure. Oath, that her voice by reason of the obstru­ction in her breast (often intermitted by conti­nual coughing) was so low and inarticulate, [Page 51] that, though most attentive, he had much A doé to understand her. Others gave Testimony of her frequent Convulsion fits. Others present, when the Kings Physicians visited her, after à long consultation had upon the disease, depo­sed they heard those knowing Doctors say no Cure could be hoped for. So Monst Valet Jud­ged, and the Ordinary Physician then of Ca­lais Monst Crocque deposed, that after many frequent Visits made, he had often discovered Peronna so fearfully assaulted with sharp Acces­ses of her malady, and the corrupt humours of her strange distempered Body, that he Judged her incurable by humane Art, and therefore left all to God's Divine Providence, and assistance. Now for as much as concern's the Truth of Pe­ronna's speedy recovery perfectly wrought in the Church of the F. F. Minims by the Intercession of the glorious S. Francis de Paula, not only the forementioned Witnesses, but innumera­ble other Inhabitants of Calais, can and will de­pose to this day. So that if humane Faith be not utterly extinct, or of no account among ra­tional men, the Relation here briefly set down, is upon moral Certainty most indubitable.

6. The whole Processe and Information of the Miracle, (the Original whereof is yet ex­tant in the Convent of the FF. Minims at Ca­lais) two worthy Priests Robert Feubre Bache­lour in Divinity and Curate also in Calais, and John Tiffaine, Cantor in the great Church the­re, by Commission of the most Reverend Lord Bishop of Bologne, presented to his Lordship, which done, his Lordships Approbation, is as, followes.


Having seem and examined the Information▪ [Page 52] given by our command, which Mr Robert Feubre Cu­rate The Miracle approved by Episcopal Authority. and Dean of Calais offered us, concerning the cure of Madamoiselle Peronna Raoult, wrought in the Church of The FF. Minims this present year 1661. the 9.th of April, within the Octave of S. Francis de Paula, we willingly acknowledge the Cure to have been truely Miraculous, and obtained by the merits of that great Saint. And because God requires that his Glory be manifested for favours done above the ordina­ry course of Nature, VVee, to stir up Devotion in all faithful People towards the blessed Saints in Hea­ven, and mereover to Convince the Heresy of those, who forbid Saints to be invocated, have permitted and do permit, this Miracle to be made publick, and thanks rendred to God and the Saint, in what ever Solemne manner shall be Iudged meet and convenient. In VVit­ness hereof we set our hand and Seal.


8. From Callais we passe into England, once à happy Nation no lesse shining with innumerable glorious Saints and Miracles than now, God knowes, made dimne yea fearfully dark by Sin and Heresy. Two monstrous Evils. The Sinner want's goodnes, and seldom cast's à thought on the Saints in Blisse; But Here­ticks want Justice and honesty, who violently Rob the blessed in Heaven of those Wonders, which God Manifestly works by them here on Earth. While Heaven and earth abhor's this open Plagiary, I call for Justice, and due Re­stitution, if any be found so gracelesse, as to deprive one English Saint of those very many [Page 53] most certain and clear Miracles, which God wrought by him in life, and after death, I mean our ever renowned S. Thomas Cantelu­pe,Cambden in Britānia. pag. 461. London. print 1607. that worthy Bishop of Hereford, nobly born saith Cambden, speaking of Hereford­shire, who for his Sanctity was Canonized, and publickly held so pious à man, that he came not short of King Ethelbert Martyr in virtue, Nay perhaps excelled him. Thus Cambden, who it seem's had heard of the Saints glorious Shri­ne or Monument, but saw it not, being be­fore his time destroyed by impious hands.

9. You have also an exact account of so­meEntituled the life and Gests of S. Thomas Cantelupe by R. S. prin­ted at Gant 1674. Chap. 20. Surius de S. Tho, Here. in à manu­script I ha­ve by me. great Miracles wrought by the Saint in à late English Book with many excellent Observations made upon his admirable life. I esteem the Book, and shall hereafter make use of it. I likewise much value what Surius recount's of our renowned Bishop's Miracles, who made his Collections out of approved Manuscripts yet exstant in Rubrâ valle (à Convent of Ca­non Regulars neer Bruxels where many lear­ned Volumes are preserved) and brings to light almost innumerable done after the Saints death. He raised to life, saith Surius, threescore dead, and restored sight to 41. blind, He cured 21. strucken with Palsies. I saw (add's this Author) in one Volume kept in the forenamed Mona­stery à Relation of other wonderful Miracles, which altogether amount to. 425.

10. But Reader, the Records I most relyOn what Records we most rely in this enquiry. on, lyable to no exception are certain, and no other than the very Authentique Deposi­tions of Faithful Witnesses rigidly and severely examined in the Processe of our Saint's Cano­nization. The Original Records I mention, [Page 54] carefully preserved to this day in the Vatican Library at Rome, sent thither by our King and all the Bishops then in England, Those two worthy men often cited, Godesridus Henschenius and Daniel Pap [...]brochius, after their visiting ma­ny Libraries up and down the world, in order to their great Work now in hand, had Licen­ce granted by Pope Alexander the VII, freely to make use of what Manuscripts they pleased, extant in the Vatican, and about 14. years past (besides other Collections) gathered sincerely out of the Original there all the juridical proved, and approved Miracles which God wrought by this glorious Saint, in number about, 429. This Extract or Copy I have now by me, ve­ry long 'tis true, Yet pleasant to read, whe­re you may see an ingenuous candour and plai­nenisse on the one side Through the whole Processe; And so rigid à Search made to find out Truth on the other, as if Damnation had been concerned, and it was no lesse in case of Perjury or giving in false Evidence. Not one past for an approved Miracle But under So­lemn Oath, which the examined Witnesses deposed to be most true upon the Holy Gos­pel laid open before them. Some Choise ones mong many, most clear and Evident, you shall have presently. In the mean while it will not be amisse, for the Readers better Satisfaction, to touch briefly upon à few Particulars where­by more light may be had of the whole Proce­dure in the Processe, concerning our Saints Ca­nonization.

11. No sooner had those many Signal Mi­raculous Wonders, wrought upon the living and dead by the Intercession of S. Thomas, [Page 55] raised his Sanctity and Miracles to à publickOf the ad­dresse the English ma­de to the See Apostolicke, For the Ca­nonization of S. Thomas. Fame all England over, but the whole Nation, as well Prince as People, the learned Bishops also with the Clergy, and Religious, joyntly concurred, and petitioned the See Apostolick to have their Bishop declared à Saint in Heaven, by whom God had certainly wrought Innumera­ble Miracles here on earth. The most active in this pious Enterprise was the Lord Bishop Richard Successor to S. Thomas, who had long lived with the Saint, and knew much of his Virtues. The Other was Henricus à Schorha, deputed Procurator by the Chapter of Here­ford, that presented à Writing to the Lords Commissioners, containing the great respect and Veneration all had of the Saint, grounded upon his Virtues and frequent Miracles wrought in à manner dayly at his Monument. To this Transcript or Writing, ten Bishops, all na­med, set their hands, where upon the publick Processe in order to his virtuous life and Mi­racles began. The Commissioners appointed by the Popes Holinesse for the hearing all that passed in the Processe, were first two Bishops (Mimatensis saith my copy, & Londinensis) and one Arch-Deacon, called Wilhelmus de Testa, besides four Authoriz'd Notaries by the See A­postolick. The Notaries Authority stood wit­hout limit of time, but the Lord's commission Dated the 13. July, 1307, lasted only 4. Months and Therefore no more were examined by them,The deposi­tions sent up to Rome ob­tained the Canonizatiō but 39. Miracles, whereunto they subscribed. The Notaries Commission continuing irrevocably, brought the whole Processe to an end. Depo­sitions made and exactly reviewed by the Com­missioners, à clear Information of every par­ticular [Page 56] was in due and Legal Form sent up, as the manner is, to the Congregation of Rites for à Further Trial, if necessary, whereupon saith the Relation, his Holyness Pope John the XXII. having had, by what was done, full Satisfaction, at the Instance of our King and Prelates procedeed to à Solemn Canonization, which was Celebrated at Rome with great joy, with greater in England, chiefly in the Carhe­dral Church of Hereford. Thus much pre­mised.

12. The mainest Point remain's, and it isThe deposi­tions made by sworn Witnesses are many. to give the Reader satisfaction concerning those innumerable Depositions made by sworn Wit­nesses, who brought in Evidence of our Saints Virtuous life and Miracles. The Work would be Immense, and not suitable to à short Trea­tise, should I run throught all the Depositions with their Circumstances as they are in my Ma­nuscript, I must therefore content my selfe with à few only, And if these, most undeniably manifest, prevail nothing upon our Sectaries In­credulity, the whole Manuscript I have, though I should Transcribe all particulars with their Circumstances as they lie in order, would prove inefficacious, and do them little, or no good at all.

13. The first Deponent or sworn WitnessThe first de­ponent was the Lord Bishop Ri­chard. was no less à man than Richard Lord Bishop of Hereford, and it is à Wonder to see how rigourous an Examination pass't upon him in this Tribunal, had he been one of the Vulgar sort, the Lords Commissioners could not have used, greater Severity. The Holy Gospel (as my Manuscript has it) laid open before him, with the forme of an Oath presented to every [Page 57] one, rich or poor, Noble or ignoble, He swo­re according to that Tenor, that his Answer to all Interrogatories in this weighty matter, should be without fraud and fiction, exactly true. The very most of the Questions proposed Bishop Richard, (being one who had long conversed with S. Thomas) chiefly concerned the Sainct's Charity, Sanctity, Prudence Mortification, Sobriety, abstinence &c. where in the Commissioners re­ceived full Satisfaction? That done, the Bishop also gave in Evidence of 3. or 4. Miracles wrought by S. Thomas, after his bones had been trans­lated from our Ladies Chappel to his other Se­pulcre, But because I find the Relation of these Miracles very long (having no time to run overThe life and Gests of S. Tho. Cante­lupe c. 20. from p. 238. the tenth part of all) I wave them, and pitch upon Some more compendiously set down, no lesse choise and clear; They are an Overplus to those Six or seven, you have already very faith­fully recounted, by Mr R. S. Cited.

14. One clear Miracle was wrought by S. Thomas upon à Child about two years and three Months Old called Roger Son to one Gervase,One memo­rable Mira­cle wro [...] h [...] by S. Thomas upon à Young Child. that served in the Castle of Coneweye in Walrs. The Child unfortunately fell down in the night time from à Bridge belonging to that Castle into Ditch under the Bridge, distant from it 28. foot, the mischance happened▪ in the year 1303, and 6. of September. The Mother of the Child called Dionisia, living in à little House neer the Castle, thought her little one had lodged that night with his Father in the Castle▪ but next morning making enquiry after him▪ the found to her Sorrow, the Child half naked, and dead▪ upon à hard stone in the bottom of the Dith, where there was no water at all, or [Page 58] earth, but à hollow rock from whence stones had been dig'd to build the Castle. Simon Wa­terford Vicar, who had Christened the Child, John de Bois, John Gyffen, all sworn Wit­nesses, took their Oaths upon the Gospel, that they saw and handled the Child dead, the Kings Crowners (Stephen Ganuy and William Nottin­gham) presently called for, went down into the Mote found the Childs body cold and stiff, covered with à little hoary frost, stark dead indeed. While the Crowners, as their office required, began to write what they had seen, one John Syward, à Neighbour not far off, went down into the Grot, gently hand­led the Childs body all over, and finding it as dead as ever any was, made the Sign of the Crosse upon it's forhead, and earnestly prayed after this manner. Blessed S. Thomas Cante­lupe you by whom God has wrought innume­rable Miracles, show mercy upon this little In­fant, and obtain he may return to life again, if this grace be granted, he shall visit your ho­ly Sepulcre, and render humble thanks to God and you for the favour. No sooner had SywardThe dead Child resto­red to life. spoken these words, but the Child began to move his head and right Arm à little, and forth­with life and vigour Came again into every part of his Body. The Crowners, and à world of other Standers by saw the Miracle, and in that very place with great Admiration, returned humble thanks to God and S. Thomas, for what they had seen. The Mother now overioyed, taking the Child in her armes, went that day to hear Masse in à Church not far off, where pro­strate on her knees, she with à greatful heart, Justly attributed the Life of her Infant to God [Page 59] and S. Thomas. Her Devotions ended, She returned home, and the Child, feeling no pain at all, merry and joyful walk'd as he was wont to do, up and down the house, though à little Scarr Still continued in one cheek, which after three dayes quite vanisht away. All these Particulars with many more (the lesser I omit) were pro­ved upon Oath before the Lords Commissio­ners, who subscribed to the Miracle a Truth not to be doubted of.

Two great Miracles wrought by Saints Thomas.

15. Robert Russel brought before the Lords Comissioners by the Procurator of Hereford, was commanded to depose upon Oath, what he knew true concerning à Miracle said to be wrought upon his Son Galfrid? Robert depossed, that three years past upon wednesday in the Passion Week, he drove à Cart heavy laden with earth drawn by four Oxen, and passed through à Court-yeard, where Galfrid his son (about à year and an half old) lay slee­ping upon the ground. His wife Letice then present, by chance espying the danger Galfrid was in, cryed out (though too late) O Stop, Stop, or you kill the Child. Robert, not a­ble to stay his Oxen soon enough, the misfor­tune happened, for one cart Wheel passed overAnother great Mira­cle wrought upon à dead Infant. the Childs very head and Temples, and down­right killed him, in so much that he neither groaned, or ever made noyse. The afflicted Parents, fearing some trouble might follow, in case the ill Accident were known abroad, [Page 60] laid Galfrid on à bed in their house till Evening, and often that day sought for Signs of life, but found none, neither Pulse, breath, nor Mo­tion. With in night they measured the Child, (as the custome was) and piously addressed Themselves by earnest Prayer to S. Thomas Cantilupe, still hoping that God who had very lately wrought many great Miracles by the Saint, would hear their Petition, and restore life to the dead Child, And thus they continued in Prayer all night long, when Behold at the break of Day they heard à small childish wailing▪ as In­fants use in pain, or Sickness. The Parents dra­wing neer with their Candles burning all night long saw the Child open his mouth, draw breath, and move his Eyes. The Mother ta­king him into her Armes, gave him her Breast to suck, which he did, and three dayes after was perfectly well. Some wannesse remained about his Eyes bruised by the Cart wheel, but that al­so in à short time ceased. This Miracle attested upon Oath, was approved by the Lords Com­missioners as an undoubted work of God, abo­ve the force of Nature.

A fourth Miracule.

16. John Alkin brought before the Com­missioners, to give in Evidence of à Miracle wrought upon one John Holourton, having first laid his hand upon the Holy Gospel and taken his Oath, that he would depose nothing but Truth, then Said, He had known Holourton (alwaies reputed an honest man) ten whole years before the Miracle I shall now relate, happened, [Page 61] And that during so long à time he was much af­flicted with à fearful Wen or red Bunch of flesh hanging down in his neck, fully as big as à great goose Egg, which not only he had seen and handled frequently, but knew also that many more had done so. He said more over, that the distressed Patient hearing of the great Wonders wrought at S. Thomas his Shrine repaired to He­reford, and lodged in the house of one Agnes de Port, where he uncovered his Wen andOf à Wen or à great bunch of flesh Mira­culously ta­ken away upon Prayer Made to S. Thomas. show'd it to many hanging at his neck. The next day being munday in Easter week, Holour­ton accompained with Alkin and others, went to the Church, and there with tears falling down before the Bishops Shrine, petitioned the Saint to take away that troublesome Bunch, and for that end, like the poor Widow in the Gospel, offered up à small piece of silver (my Manu­script calls it Denarius; that is à penny of En­glish coin) which Mr Gilbert, who had then care of the Monument (à sworn Witness also) took from him in the Presence of Alkin and other Standers by. That done, Holourton put his whole head and neck into an open Passage close by the Tombe of S. Thomas, and there held it while one might Say three times over, Pater noster, and Ave Maria, (thus old de Catholicks spake, and so do I.) Then in the Presence of all those VVitnesses, twice or thrice, Proetentans manu, groping with his hand for the Bunch, to his great joy, found it not. Next he sought for it in his Gap or Hood (worn perhaps to co­ver that deformity) but no appearance of it there, neither in his Coat, which he put of, nor any where else. In à word Holourton was per­fectly cured, and in that very place, both he [Page 62] and all the other present, very numerous, ren­dred humble Thanks to Almighty God, and glorious S. Thomas for à Miracle so palpable, that malice it selfe strucken dumb, shall never speak probable word against it.

17. A world of People had seen this De­formity hanging in the poor Patients neck for many years together, and many Ey-witnesses present at the cure in the Cathedral Church of Hereford saw it quite taken away there, imme­diatly after Holourton had made his earnest Prayer to S. Thomas. The certainty of this Miracle being known to the Canons of the Ca­thedral Church, the Bells rang out, and (the People assembled together) à Te Deum was sung,Sol [...]mne thanks gi­ven to God for the Cure seen by Ma­ny. with à Solemn Procession made by the Clergy to the Shrine of S. Thomas, at which time, whole Multitudes heard the Miracle published, and beheld with their eyes Holourton (the man cured) present, who lived many years after, and Usally once à week came to Hereford Market, and, which is most memorable, so perfect was the Cure, that there remained not the least Scarr, Mark, or token of that Bunch at all. This particular deposed also upon Oath before the Lords Commissioners, took all doubt away and made the Miracle most certain.

18. Reader Should I entertain you with other Stupendious VVonders wrought by our glorious Bishop, I could give you à long Ca­tologue, and Show every particular proved by Oath. I might tell you how one VVilliamOne hanged and certain­ly found dead, resto­red to life. Crah, à Malefactor, hanged upon the Gallows many houres, and certainly found stark dead, was revived at the Interce [...]sion of three or four devout People (all named in the Processe) who [Page 63] petitioned S. Thomas for the mans life, and ob­tained it. The Eyes of this Crah, saith my Manuscript, violently forced out of his head by strangling, hung down upon his face, and were by the devout Prayer of these pious Per­sons, Miraculously in à moment of time, re­placed where nature had first set them. This very Crah then living, and in perfect health (brought before the Commissioners at S. Ca­therin's, and examined upon Oath) was pro­ved to be the same Person that dyed upon the Gallowes.

19. I might also recount here those innumerable Lame, blind, deaf, and dumb cured, with their due Circumstan­ces; the many drowned, both men and women, brought to life again by S. Thomas, But this would require à just Volume, and therefore am forced to wave them. These few you have al­ready with one more which happened at Wal­lingford Castle (related afterward) are abun­dantly sufficient to silence Dr. Still. while Im­pudence it selfe, can make no Exception against them. For who is there unlesse above all mea­sureWhy no ex­ception can be made against the­se registred Miracles. frontlesse, that dare say, so many Witnes­ses, having touched the Holy Gospel and sworn that they spake Truth, were all damnable per­jured Persons? Who dare aver that the Lords Commissioners, impowred by the See Aposto­lick to examin every particular most rigidly (as was done) perfidiously betrayed their Trust, and contrary to the Law of God and Nature, approved Miracles (as most certain) that ne­ver were attested by Oath, or ever done? Who finally can be so Shamlesse as to avouch, that the King of England and all his learned Bis­hops, [Page 64] when they sent these Records to the See Apostolick conveyed nothing thither, but Fictions, dreams, or in plainer Language, vast bundles of Lies, and hideous Impostures. Reader, such horrid enormous Knaveries do­ne and practized by Christians (and These English men, more just and pious than hun­dreds who live now) would, I think, be re­jected as desperate Improbabilities should they enter into the thoughts of many Iewes or Turks, yet Dr. Still. to the eternal Disgrace of our Na­tion, must either swallow down all these absur­dities, or, openly Confesse that God has wrought most glorious Miracles by our renowned Bis­hop. S. Thomas Cantilupe. Of other great Miracles wrought in England, we shall have occasion to speak afterwards.

20. In the mean time that Miraculous waxOf the Mira­culous Wax Candle yet seen a [...] Ar­ras. Candle yet seen at Arras, the chief City of Ar­tois, may give the Reader entertainment, be­ing most certain, and never doubted of by any. Though thousands have seen the Candle burn, and distill little drops of VVax into an Urn, orGuilielmus Ga [...]aeus Pastor S. Mariae Magd. & P. Syl de Pe­tra Sauctâ [...]om. 2. sub Titulo, Mi­racula per­petua c. 8. Basen full of water, (not at all wasted by its burning, or ever in the least diminished,) yet because all know not the true Origen of the VVonder, thus two approved Authors have set it forth in Print.

21. In the year 1105. that is much above 569. years, (of so great Antiquity the Candle is) à merciless Plague raged in Arras, and sent forth Loathsom Ulcers, or hideous swelling Bot­ches, full of corrupt Blood, which grievously afflicted all that were tainted, No humane Art, though remedies upon remedies had been [...]s [...], could cure them. The whole [Page 65] City, ever devout to the Mother of God, ex­perienced Her in this their Necessity, to be à true Mother of Mercy. The manner was thus. The Blessed Virgin first showing her selfe visi­bly to two different Persons, the one called Itierus, the other Nortmanus, enjoyned them to tell Lambert then Bishop of Arras, that the next Saturday towards morning, she wouldThe blessed Virgin ap­peared, and gave the Bishop à Wax Candle burning. appear in the great Church, and Put into his hands à wax Candle burning. from whence drops of wax should fall into à vessel of water prepared by the Bishop. She said more over, that all the diseased that drank of this water, or powred any drops of it into their Ulcers, should forthwith be cured. This truly promised, truly happened. Our Blessed Lady appeared all beautiful, having in her hands à wax Candle burning, which diffused light the whole Church over, this She presented to the Bishop, He blessing it with the Sign of the Crosse, set it in the Urn of water, when placed there, drops of wax plentifully fell down into the Vessel. The water given to the diseased, They drank of it, and no sooner had they done so, but all were cured, about one hundred and fifty, then were expecting the Miracle. Hereupon the Violence of the Contagion presently cea­sed the whole City over, and All gave hum­ble thanks to Almighty God and his Sacred Mother, for the singular favour.

22. This Miracle gave beginning to à So­dalityThe Candle to this day burn's, not at all consu­med. called, Sodalitas Ardentium, into which the very first and best of the City entred, and there Enroled their names. The Candle to this day preserved with great Veneration, spend's it selfe, yet loses nothing, that is, like the [Page 66] Bush which Moses saw, burn's, not at all consumed, and therefore remain's still in the sa­me length, and greatness it had five hundred years agoe. A vast quantity of wax, made up of the many drops which fall into the water upon those Festival dayes when the Candle burn's, may be justly called (as Petra Sancta who saw it, Writes) Perpetuum Miraculum à Standing in­deficient Miracle.

23. If from Arras we passe into France and Spain, we shall find Miracles there as clear as the Sun, whereof I shall give à large Ac­count in the ensuing Chapters of this Treati­se, as also of the Stupendious Wonders wrought by S. Xaverius in the Indies: Here I will only touch (and very briefly) upon one or two Miracles evidently laid before all mens Eyes in Italy, and the famous City of Naples.

24. Bolognia, all know, where you have an Archbishoprick and à famous University in the Popes Dominions, is renowned over Chri­stendom, and had its Fame much encreased by the life and happy death of à most Holy Vir­gin, called S. Catherine of Bolognia, who dyedS. Catheri­n's Body at Bolognia, still preser­ved entire. there about three hundred years agone, and l [...]es not in any Sepulcre, as the dead are wont, but still sit's up richly cloathed in a Chair as if she were living. Her whole Body, entrails, Lungs, and all, never touched or cut open, remain entire, and her flesh is yet as supple, soft, and delicate, as when she lived. By no Oyntment but her own Sanctity, by no perfumes but by her Holy Prayers, by no Balsam, but her Vir­gin Purity, by no Myrrhe, but by her own frequent Tears, is that Holy Body (in appea­rance living without à Soul) preserved as if it [Page 67] were Immortal, nothing decayed, nothing pu­trifyed.

25. The Religious Virgins of S. Clares Ho­ly Order (whereof S. Catherine was à member) often change the Garment she wear's, and whenThe hair of her head gro­wing long is cut and reverently preserved. the hair of her head growes longer (as someti­mes it doth,) they cut it, and Reverently keep the exsect Parcels, as precious Reliques. Rea­der, These things, though strange, are most evidently true, seen by Thousands, not only the Inhabitants there, but also by innumerable Travellers, who passing through Bolognia, ha­ve with great admiration beheld the Saint en­throned in her Chair, more like one living, than à dead Carkasse. I have spoken with ma­ny Ey-witnesses of this wonder, And perused that larger Relation Written by Albergatus, whomPetra San­cta cited above c. 12. Petra Sancta cites, and wish Dr Still. after his other two Pilgrimages, courage enough to un­dertake â third towards Bolognia, where if his Eyes dazle not at the sight of à Saint's Bo­dy, he will find, what I here write, most cer­tain. That done, I would have him dive into the Secrets of nature, and show me those natu­ral causes, whereby à Body dead three hun­dred years since, though exposed to the open Air, yea often handled (when cloathed and uncloathed) can without Incision ever made in it, or any Balsam applyed, last so long wholly entire, as sound and incorrupt, as when the Soul was in it.

26. That other Miracle seen at Naples, whe­re the head and blood of S. Januarius (à most Holy Bishop and Martyr) are preserved with great Veneration, is so certain and famous the whole world over, that to write more of it, than is [Page 68] known, were only to tell you, the Sun shines at noon Day. In à word, the Miracle is thus. When the Martyrs head (enclosed in à Sylver shrine) is taken out, and placed on the right end of the high Altar, and the blood likewise (usually concrete and thick (shut up in à little glasse Cruet or viol) stand's directly Opposite at the other end, the blood visibly Liquifies, Bubbles, Mount's up, and cover's all the sides of the glasse to the very top of the Cruet, theAnother known Mi­racles seen to this day in the liquify­ing blood of S. Ianuarius. head removed it fall's down again, and remain's concrete as before. Thrice every year, you have this Miraculous liquifying Blood exhibited to à world of People, to wit, upon the first Saturday in the Month of May, kept in Me­mory of S. Januarius his Translation, and the 19.th of September, the very day he was behea­ded, And finally upon the 16.th of December, yearly solemnized at Naples by way of Thanks­giving, for à most Signal and memorable fa­vour obtained by the Saints intercession, in de­livering the City from the burning flames of (Vesuvius, when some years past it threatned ruin to all. Thus much for the usual showing this liquifying blood.

27. But the extraordinary Occasions of se­ing it, are more frequent, as when Persons of quality, or Strangers from remote places come to Naples, then with leave of his Emi­nence the Archbishop, the Miracle has been often, and is to this day shown to many. IVVhen and upon what occasions Shown. have treated with four or five of these Ey-wit­nesses, and found all agreeing in one and the same Relation, though none more exact than F. Godefridus Henschenius, and F. Daniel Papebrochius, to whom we may justly add that large and [Page 69] full Relation penned by F. Iohn Rho à great Prea­cher, who after his Lent Sermons ended at Na­ples anno 1644; was so singularly favoured by the Archbishop for à reward of his labours, as not only to se the Blood boil up (which he diligently observed,) but also to hold the glass Viol in his hands for à long time together, and show the Motion of it to à world of People then present. You have F. John Rho's ampleSilvester Petra San­cta, Cited under the Title Mira­cula perpe­tua p. 118. Relation in Petra Sancta, where he call's God to witness, that he Writes nothing in his let­ter to F. Silvester, but what his own Eyes with many other Spectators beheld, and most care­fully took notice of, and whoever, Saith he, had seen the stupendious bubling up of that Blood, as we saw it and had not been struc­ken with à Sacred horrour, would have been thought no man, but à block, or stone un­worthy humane Conversation.

28. F. Rho also tell's à strange Accident, which happened that very day he saw the Mi­racle. Some of the prime Nobility, saith he, brought along with them two Turks Captives. Then in the service of the Noble Princesse Squillaci; These two by the Cardinals com­mand, placed neer the Altar, attentively ob­served the Miraculous motion of the blood, and returned home with many sad and pensive thoughts. The one next morning came to the Jesuits Convent in Naples, and told the Fa­thers,VVhat once happened upon the sight of this liqui­fying blood. he had à strange Vision the night past, and à Command also forthwith to become Chri­stian, having seen enough the day before to work that change in him, for said he, the stu­pendious motion of that Blood I clearly saw, has made so deep an impression in my Soul, [Page 70] that I cannot rest▪ until I be Baptized, and pro­fesse my selfe à Christian. The other of à har­der heart, ingenuously confessed he had clearly seen the blood rising up to the top of the Viol, there boyling and bubling, but that he could not desert Mahomet's Doctrin, because he thought both Christians and Turks may be sa­ved, though of different Religions, Quid ego hîc, mi Silvester dicam. What shall I say here, dear Friend, add's F. Rho', but that according to our Saviours words, one was assumed, and the other left, abandoned, because negligent, when called to Repentance?

29. Great Multitudes have been co [...]erted to the true Catholick Faith by the Sight ofGre [...]t Con­versions wrought by it. this undeniable Miracle, which works so po­werfully upon the minds of all who se it, saith Franciscus Petri, in his excellent Poem set forth in the prayse of Naples, that no Scythian In­credulity can gainsay the Evidence of this clear matter of Fact.

[Page 71]
Aspice: palpa haec: stat longum post Martyris aevum
Incorruptus adhuc, & sine tabe Cruor.
Immo hilaris gliscît, consurgit, dissilit, ardet
Ocyor, extremae est, impa­tiensque tubae.
Perfidus an cernis Capiti, ut Cruor Obvius ante
Frigidus, & durus, ferveat & liqueat?
Caute vel asperior, vel sis adamantinus Afer
Sanguine quin duro, Sponte liquente liquet?


[Page 72]30. Some to lessen the Miracle would, forsooth, ground the Motion of the blood upon à secret natural Sympathy between that and the head standing close by it. It often falls out, say These, that one barbarously slain by natu­ral Antipathy▪ (seeking revenge) bleeds afresh at the presence of his Assassinate. I answer, we­re this experiment true, I would rather ascri­be that shedding of blood to the just Judge­ment of God, who usually discovers Murther, than to à strange occult Antipathy, never yet found out by any, I know of.

31. However grant all, our case is quitePetra San­cta cited. pag. 103. different, for S. Januarius blood often liquifies, witness Petra Sancta, when à great Calamity is at hand, though the head be far distant from it. This Liquefaction was seen some dayes together, before the last fearful Flames of Ve­suvius, which threatned destruction to the City of Naples, though the head still remained in its silver shrine, not at all exposed. Again, though the Neapolitans deem it á wonder, in case the blood placed by the head moves not (this Motion being constant and usual) yet so­mePag. 131. years since, saith Petra Sancta cited, after à great injury done to Ecclesiastical Immuni­ty, the blood present with the head, stood still concrete without the least Sign of Motion, though the Sympathy was the same as ever. ItNo secret Sympathy can cause this blood to move. is thought, God shewed this unexpected won­der in vindication of the Churches honour, wil­ling to maintain its Dignity by remonstrating à Publick Sign of displeasure.

32. I have met with Sectaries of à more moderate Temper than Dr Still. who thought that no man unlesse frontlesse Can deny true [Page 73] Miracles to have been wrought in the Roman Catholick Church, But said these, though do­ne and often done, They are only wrought to prove the common Tenets of Christian Re­ligion owned by all called Christians, and not in Confirmation of your particular Popish Do­ctrins, the Sacrifice of Masse (for example) Tran­substantion, Purgatory, praying to Saints, for the Brerely Prot. Apol. Tract. 2. c. 3. Sect. 7. Pag. with me 524. dead, Images, Chrisme &c. No, said I, plea­se to Peruse with me one learned Writer the industrious John Brerely, Examin well the Quotations he remit's you to (as I have done) and you shall find every one of our Catholick Positions excepted against, plainly Confirmed by undeniable Miracles. They read and seemed not dissatisfied. Nay more said I, you have one great Miracle done by à Saint whom Bre­relyBrerely ci­ted p. 536. mentions, and yout Protestants deservedly call à true Saint indeed, à very good man, à wor­thy Father, and one of the Lamps of the Church▪ most clear and expresse for our Purpose, I mean the renowned S. Bernard, who by God's Assistance wrought à Miracle, whereby the Sa­crifice of the Masse, Transubstantiation and all those other Articles you cavil at, were proved and con­firmed.

33. This one Miracle, Reader, (to the Confusion of our English Sectaries) I shall brief­ly relate, because it is most certain.

34. There is in the Country of Tolosa inThe relation of S. Ber­nard's most certain Mi­racle. France à place called Sarlacum, where the Hen­ricians (so named from one Henricus, other­wise called Apostolici) halfe Frantick made à great Noise, and sideing with Protestants prea­ched against the real Presence, the Sacrifice of the Masse, Purgatory, Prayer for the dead, Invocation [Page 74] of Saints, and other Tenets of our Catholick Faith. Hither was S. Bernard sent to reclaim them from their Errours, and God blessed his endeavours by the Evidence of à most Signal Miracle. Sermon ended (say my Authors) Those of Sarlacum offered S. Bernard (as the custome then was, and yet is in Several Coun­tries) many Loaves of bread to blesse, which the Saint did by lifting up his hand and making the Sign of the Holy Crosse, Blessing them in God's name, said. In this you shall know, that those things are true which we teach, and those other false, which these Hereticks labour to perswa­de you (viz no Transubstantiation, no Sacrifi­ce of the Masse, no Prayer to Saints &c.) In this I say you shall know us to be the True Mi­nisters of God, that whoever is sick and diseased among you that tast's these Loaves, shall be healed. The Bishop of Charttes then present, willing somewhat to moderate the Proposition (which he thought too large) told the Peo­ple, if they eate of those Loaves with Faith and confidence, they should be cured. S. Bernard presently replyed. My Lord, I do not mean so, my meaning and saying is, that all sick and infirme Many sick Cured by ea­ting of the Blessed bread. who eate of these Loaves shall recover their health, to the end it may be known, we are God's true Ministers. What the Saint said was done, and really fell out, for vast Multitudes of sick Peo­ple eating of the bread were perfectly cured.

35. The Miracle divulged over the whole Country and proved real by its effects, brought innumerable People to S. Bernard, who all with thankful hearts admired the Powerful hand of God working by him, but the number dayly encreasing S. Bernard to decline them, [Page 75] left the common Road to Tolosa, and sought Bywayes thither. In passing he wrought another great Miracle on à Paralytick Priest, that lay à dying called also Bernard, and by only giving his Holy Benediction forthwith restored the dy­ingAnother Miracle wrought by S. Bernard. man to perfect health, in so much, that he then rose out of his bed, followed S. Ber­nard, and was upon his humble Petition admit­ted among the Religious of that Holy Order. These two Miracles converted many of the Henricians, and so confounded their Impostor Henricus that finding no Refuge among those he had seduced, he kept close out of sight for à time, till at last apprehended, they brought him fast bound in chains to the Bishop.

36. For that First great Miracle wrought byGodefridus in vita Ber­nard [...] lib. 3. cap. 4. the Loaves you have the expresse Testimony of S. Bernard's own Scholar, Godefridus living at the same time, who could not (as Brerely cited well observes) set down à matter of so great Importance known à whole Country over with such Variety of Circumstances, had all been Fiction, or fraudulent jugling. Nay, which is more S. Bernard himselfe in oneThes c. 1. 4 Bern. Bo­nevall in vita S. Benn. lib. 2. c. 2. 3. Guliel Ab­bas S. Nico­dor. Rhe­mensis. lib. 1. cap. 10. Petra San­cta Thau­mas Tom. 2 sub Titu­lo Miracula perpetua. of his Epistles to the Tolosians tacitly insi­nuat's what he had done amongst them, whe­re modestly like the Apostle to the Thes­salonians, he remind's them of his Preaching, and Saies, it had not been in word only, sed in virtute, but in the Power of Miracles, and the Holy Ghost. Read also Bernard the Abbot of Bonevallis of the same Age with the Saint, and William the Abbot of S. Nicodo­ricus, and you shall find most glorious Mira­cles recounted of S. Bernard. And thus much of à few choise and most clear Miracles; You [Page 76] have innumerable more, excellently well set down by F. Silvester in his Book often cited, And as great Ones most certain (if not grea­ter)Del Techo Historia Provins. Paraq. Soc. Iesu. L [...]dy impressa an­no 1673. you have likewise faithfully recounted in the late History of Paraquaria Written by Ni­colas Del Techo, à long time Missioner among those Barbarians. The admirable Conversions wrought there, the painful labours of those Mis­sioners, and the Miracles which God pleased to Manifest for the reducing that uncivilized People to our Catholick Faith are so Prodi­gious, that unlesse they were attested by in­numerable Ey-witnesses, as all have been, so­me of à far easier Faith than Dr Stillingfleet (the most obdurate man I ever met with) might perhaps at the first reading boggle à little; But their Evidence clearly laid forth takes all doubt away, and makes them certain. Besides Mi­racles and innumerable Conversions, you ha­ve often à Relation of strange Wonders in Nature, which may seem to some as in­credible, as true Miracles do to Many Se­ctaries.


How true Miracles may be discerned from false VVonders. VVhether Hea­thens and Hereticks ever wrought true Miracles? For what End true Mi­racles are wrought? Of the diffe­rence between Antichrist's Miracles, and those wrought by Christ and in the Church.

1. I Here Suppose, that true Miracles ha­ve been wrought by Moses, Christ our Lord, and his Apostles, and con­sequently are discernable from all false Signs done by Divels and Impostors, or if they be not discernable by some clear Marks, but still remain Equivocal, or lie so far out of sight, that none can difference them from jugling Charms, They are useless, unworthy God, and worth­less to all rational men.

2. The reason hereof given in another Trea­tiseProtest. without Princi. Disc. 1. c. 8. was much to this Sence. God by working Miracles in behalfe of true Religion engages (as it were) in à Dispute against the Divel and all Adversaries that oppose it, and after such an Engagement, cannot but Convince and Con­quer by the strength of rational Motives, but his own Miracles justly and chiefly numbred among these Perfwasive Motives, are upon that Account known and made discernable from all [Page 78] False and fallacious Signs. Hence I also said,No false Sect can ei­ther surpasse or match the true Religiō, in the Evi­dence of ra­tional Moti­ves. that no false Sect can either surpasse true Reli­gion in the Evidence of rational Motives, or so much as match it in the lustre of Signal Mi­racles. For had à false Religion more glorious Miracles wrought in it (or the like equal Signs all things considered) God would not only Stand guilty of arguing lesse efficaciously for his own Verities, but natural Reason also would be left in à state of Indifferency, no more determi­ned to embrace what is true, than false. And thus you se, if true Miracles ever more spe­ciously set forth true Religion (and cannot with the like splendor belong to any false Sect) They are upon that Account distinguished from the Legerdemain and all illusive Signs of in­just Pretenders to Truth.

3. I hold it here time lost to insist long upon the pretended Miracles done by Heathens and Hereticks, you shall not produce one wrought by them (as Infidels and Hereticks) that goes beyond à Legerdemain trick, an or­dinary Conjures jugling, or at most what Spi­rits can do by natural Causes. Wherefore S. Au­gustinMedina de rectâ in Deum fide lib. 2. p. 65. cited by Michael Medina expresly tea­ches, that neither men nor Divels can by Vir­tue of Magick effect any other thing, Quam id quod antea in utero naturae per Seminales rationes de­lituit, than that only which before lay as it were hid in the wombe of nature. Now as God limit's these Evil Spirits, so in like man­ner▪ he stint's the Power of Infidels and Here­ticks; when assisted by Divels they show won­ders. Again examin rigidly the Authority al­ledged for these Signs, you will find nothing besides this or that Single Writer, who talk's [Page 79] upon bare Hear say only, which is far differentNo Authori­ty for the pretended wonders of Heathens. from our Proceeding, for we allow no Miracles but such as have been attested by the Solemn Oaths of Ey-witnesses, and made good upon all other Proofs possible for mankind to require in à matter of greatest Consequence. Observe well the Comparison.

4. The Miracles wrought in the Church (as we have already proved, and shall hereafter demonstrate) have been innumerable, the pre­tended wonders of Heathens and Hereticks qui­te contrary, penurious and very few. The first wrought by men of eminent Virtue, and members of that Holy Society which God in all Ages has illustrated with Miracles, have gai­ned renown over all the world: Those other dull Works (if yet ever done) had their being either from no Christians, or very bad ones, and to this day lie buried in Obscurity. TheHow diffe­rent our Ca­tholick Mi­racles ars from others, were those pretended ones true. first, far above all force in Nature show à Ma­jesty in the Resuscitation of the dead, and the known cures of desperate Infirmities. The other mean and Slender are not (when true) above the Power of invisible Spirits. The First ri­gidly examined we find, as I said, upon hu­mane Faith most certain, Those other done by Infidels and Hereticks without Oath or Exa­mination are not only doubtful, but Judged by grave Authors, false, Counterfeit, or at theS. Greg. lib. 1. 6. Regist. Epist. 31. most works of Necromancy. Wherefore S. Gregory plainly averr's that Sozomenus related many false things of the Novatians Miracles, the like Judgement others make of Socrates, whether Novatian or no, little concern's ourS. Austin. lib. 10. de Civit. c. 16. present Controversy.

5. S. Augustin having summed up the Won­ders [Page 80] of Gentils (of dead Images moving from place to place, of à whetston cut in two by à rasor, and such like Trash) speak's conforma­bly to what is now said. Haec ergo atque alia hujuscemodi, nequaquam illis quae in populo Dei fa­cta legimus virtute & magnitudine conferenda sunt. These and other like Maruels, are not at all comparable with the Miracles wrought amongst God's People, either in Power, Virtue, or Great­nes. Then the Saint add's. Though there be some Wonders that look like things done by Holy men, yet the very End for which they are done showes our Christian Works (he means Miracles) to be in all respects far greater.

6. I say therefore the Miracles of Christ our Lord, of the Apostles, and all those cer­tainly wrought amongst God's People, or in theNow true Miracles are distinguished from false wonders. Church (These I alwaies joyn together) are easily distinguished from the slight Signs of Heathens and Hereticks? First by their Strength, or powerful virtue manifest to all unbyassed Judgements. 2. By their vast Number and incomparable Greatness. 3. By the Quality of the Persons that did them. 4. By the End for which they were wrought. All and every one of these distinctive Marks, the Signal great Miracles wrought by Christ, the Apostles, and in the Church, ever had and will have; And I chiefly speak here of great Miracles.

7. Call now to mind all the Wonders do­ne, or thought to be done by Heathens, lay by them the Donatist's Dreams and Visions (suspected, saith S. Augustin, of fraud evenAug. de unit. Eccl. cap. 19. by the most prudent and Judicious.) Grant (which many think false) that the Novatians had some slender Miracles among them. Sum­me [Page 81] up, I say, These and many more likeGreater Mi­racles wrought by two Saints. than by All Heathens and Here­ticks. them, what have we but the lowest sort of won­ders Imaginable, for none surmount's the Po­wer of good, or Evil Spirits. I dare boldly avouch, that only two blessed men S. Tho­mas Cantilupe, and S. Francis Xaverius, ha­ve by Gods assistance wrought not only more, but far greater Miracles, than all the Heathens and Hereticks that lived since the creation of the world, were all true that's Written of them, whereas God knowes, more than the halfe is false.

8. Look on the Condition of Persons among Heathens and Hereticks that pretend to Won­ders, you find them all suspected, and of little Credit. Infidels knew not Christ, and Here­ticks like shamelesse Fugitives deserted his Church. If Therefore such wicked men do any thing like à Miracle, it is done as S. Austin prudently Observes, per Signa publicae Iustitiae, Lib. 83. Quest. 78. & 79. that is illegally, or by no Lawful but à usur­ped Power, as wrought by them. So naugh­ty Souldiers do, saith the Saint, when Con­trary to Military Discipline they extort from honest men what is Publickly forbidden. On the other Side the Just endued with supernatu­ral Faith work Miracles by lawful Commis­sion which God's Divine Justice approves, be­cause as those others were out of Christ's Church, so these are professed members of it; See S.Petra San­cta volum. 1 prolo­gom. p. 27. Austins Quotations further enlarged by Petra Sancta, and Judge whether God's Servants that truly doe Miracles, are not very different­ly qualifyed from others cast out of the house of God.

9. The end of Miracles ever intended for [Page 82] the Good of others, is chiefly to strengthen▪ Faith and encrease Charity, whence it is, that S. Gregory the Great, writing to S. AugustinS Greg. lib 9. Epist. 58. our Apostle of England, gives this prudent Ad­monition. For as much as concern's the working of Miracles, know that whatever gift you have re­ceived in this kind▪ it is freely bestowed on you for the Good and Saluation of those souls committed For what End Mira­cles are wrought. to your Charge. To this end all our Saviours Mi­racles and those likewise wrought in the Church were ever, and are still chiefly directed. Con­trarywise, Those supposed Wonders done by Heathens, were most for à Show only or Ostenta­tion, without benefit to soul or Body; for what good could the walking of dull Images up and down, or the cutting of à wherstone in two produce in any? Neither can Miracles, as do­ne by Hereticks (if yet ever wrought) avail one Whit for the encrease of Faith or Charity, for how can men that have made Shipwrack of Faith and torn Charity in pieces by Separating themselves from Christ and his Church, help to perfect these Virtues in others? I say, as do­ne by Hereticks, for if any good ensues when so wrought, That' meerly Accidental, and cannot be ascribed to the Hereticks Faith, or any Me­rit in them.

10. Now we Argue further, and show by the real Effects which true Miracles have wrought,John. 15. v. 2. 4. their worth and visible Difference from those other dispirited dead Signs done by Heathens and Hereticks. For the Readers better Satisfa­ction, I here make use of our Saviours Power­ful Argument against the Iewes, whom he told If he had not done greater works among them, than any other, they had been without sin excusable, but [Page 83] now having seen his Miracles, and after all to hate Miracles proved by real effects. him and his Father, no Excuse could be made. Pray, Ponder seriously. The Iewes had once great Miracles among them wrought by Moses and the Prophets, yet our Saviour plainly Assert's, he had then done greater, (and these words I conceive were spoken before the Miracles shown at his sacred Passion, and Resurrection.) Is it true, had he then done greater than Moses and the Prophets? Far greater Therefore we­re they, by much did they Surpasse in true weight and value all the pretended Wonders of Heathens then living or that afterwards should appear in the world. This our Saviour Assert's or nothing.

11. Some Iew or Infidel may reply. Christ said here much of his Miracles, but how prove we that he spake Truth? I answer, we pro­ve this manifestly, by Arguing from known Ef­fects to the cause, that is, we evince the Cause, (Christ's Miracles I mean) to be more vigorous, Strong and attractive than all others, by those real Admirable effects (palpable to all Eyes) which ensued upon their being wrought by the Son of God. Cast therefore your Eyes upon the known Conversions made by Christ and his Ministers the blessed Apostles, look alsoWhat these admirable effects are? upon the large encrease and strange Growth of the Militant Church, during the first Age of Christianity call to mind the Ruin and destru­ction of Idols (Signal Effects of the primitive Miracles) and you will find by these and the like innumerable Wonders, that the Miracles then done (never exhibited to be gazed on) had Influence upon all. Could ever yet Heathen or Heretick show you the like Miracu­lous [Page 84] Works following the Wonders they bo­ast of?

12. Hence we proceed to Miracles wrought in the Catholick Church and show also by ma­ny real Effects their Worth to be far above all the pretended Wonders done by Infidels and Hereticks. Tell me, did ever any of these (or all together) show you by Virtue of their Signs such à united Society of men in one Faith, as our Church showes? Did ever any fast,Effects real and palpable prove the Churches Miracles. pray, and curb their Passions like those in this Christian Society? Did ever any show the like Contempt of the world their whole life long, as thousands and thousands have done amongst us? No God knowes, so many noble Heroick Actions fruits of Divine Grace, and known Mi­racles (Grace working inwardly Miracles more outwardly) were never seen or heard of with the like Perseverance and constancy in any other So­ciety, but in the Roman Catholick Church on­ly. Most reasonably Therefore may we apply our Saviours sacred Words to this Church, and say. Had She not done greater Works, had She not exhibited more glorious Miracles in the Open view of the world than any other, those rebellious Spirits that oppose Her, would not have committed so hainous à sin, but having seen the palpable VVonders wrought in Her and by her, their sin is, supra modum pec­cans, enormously great, and unexcusable.

13. Thus much said of true Miracles, I would willingly know to what purpose doth Dr Still. produce the Wonders of Infidels and He­reticks against the great Works of God Ma­nifest in our Church? Can he hope by these lesser Signs to extinguish the Light of great Mi­racles? Or will he suppose the Heathens Mi­racles [Page 85] true and ours false? If so; he is above measure blamable, unlesse he first prove their Records Authentick, and ours forged? Will he say that all the Miracles pretended by Gen­tils, Hereticks, and the Church, are à like false and feigned? He Speaks at random without proofe, and dos open wrong to Manifest Truth. You will better understand what I wouldAn Instance Shewing that no com­parison can be made be­tween the Churches Mirucles, and those done by Infidels. Say by this one clear Example. Imagin it we­re certainly known to us all, that it pleases Almighty God for the ending of debates ab­out Religion, to have matters decided by à vi­sible sight of Miracles in an open Contest be­tween two men. Suppose likewise that God should say these men shall appear among you to Morrow: The one à false Prophet, à great Magician, The other my Servant commissio­ned to work in my name, but none before hand shall distinguish between them, save only by the Strength and greatnesse of their Signs. U­pon these make your Judgement. The one having without violence set open à prison Ga­te fast shut endeavours to resuscitate à man stark dead, but cannot, The other by à Word on­ly spoken? recal's him to life. The one after he had shown an Image walking up and down, Offers to cure the born blind, but in vain. The other presently gives him perfect sight, and thus the Strife goes on in exhibiting many like Wonders. Is it not, think ye, as easy to distinguish the Magacian from the other in this contest, as is to discern between à Blazing star and à glorious Sun? The very like is our Ca­se in the Comparison made between Miracles wrought in the Church, and those other done by Infidels and Hereticks, when Divels have à hand in them.

The Iudgement of Authors Concerning Miracles wrought by Christ's Adversaries.

14. The ancient Irenaeus expresly deniesIren. lib. 2. cap. 56. Hereticks the power of working true Miracles. Nec enim donare possunt, saith he &c. They cannot give sight to the blind, nor hearing to the deaf, nor cure the Infirm, the Lame or Paraliticks. S. Au­gustinS. Aug de unitat Ec­cles. speak's more plainly. Aut figmenta men­dacium hominum, aut portenta fallacium Spirituum, They are either the Fictions of lying men, or monstrous things done by Fallacious Spirits; And elsewhere. Aut falluntur aut fallunt. Here­ticksAug. Hom. 13. in Joan. either deceive by their Miracles or are de­ceived. Thanks be to God, our modern Se­ctaries who pretend to no Miracles herein easily quit themselves of Fraud.

15. Other Authors grant à Power of wor­king some weak kind of Miracles to wicked men, to Hereticks and Heathens, and chiefly ground themselves upon several passages in Ho­ly Writ presently laid forth, and explained. In the mean while.

16. I say first. God never wrought Mira­clesGod Cannot work à Mi­racle to confirme false Doctrin. by Heathen or Heretick in confirmation of any Doctrin opposite to his own revealed Ve­rities, which Christ, the Apostles, and the Church have delivered. The reason given abo­ve, is clear. The first Verity cannot contradict himselfe, but God would Do so could he by clear Signs establish à Doctrin Contrary to his own known and received Truths, if, as we now suppose, he speak's as well by Signs as [Page 87] by words. Hence it also followes that in case he permit à Miracle to be done by any out of the Church, as was by Balaams Asse (no mem­ber I hope of the true Church) that ever yeild's in worth and Greatnesse to his own glorious Miracles.

17. I say. 2. The Divel that brought inThe Divels Power in doing wonders Limi­ted. this Confusion of Signs between false and true Miracles, and would fain do something like God, can work no wonder but either by daz­ling mans fancy, or by à swift and subtle Ap­plication of natural Agents together in order to some unusual effect, as is already noted. All true essential Transmutations therefore, All Gene­rations of perfect living Creatures, as of men, horses, and the like, not subject to any Ma­gick, are above the Divels Power, hence saith Medina cited above, what some Write of men changed into Wolves, is to be accounted feigned and fabulous. The Divel you know is called the Prince of the Air, and can, as Ludovi­cusVives tom. 2. lib 2 de unit. fidei pag. 379. Vives well observes, afflict men with In­firmities, speak in an Idol, Assume an Airy Body, and exhibit himselfe visible &c. God permit's no more. Good I am sure he never did to any, without à Cheat at the end.

18. I say. 3. No Passage in Holy Writ, Nothing in true Ecclesiastical History, or in any approved Author, ascribs the like Power of working real Miracles to faithlesse men (assis­ted by the Divel) as have been wrought by Christ, the Apostles, and in the Church.

19. Some Argue out of Scripture, and tooThessalon. 2. v. 9. Apocaly p 13. v. 13. much extolling Antichrist's Signs, produce the Apostles words concerning that false Prophets appearing in all Power and lying Wonders. S. John [Page 88] point's at these Signs, as bringing down fire from Heaven, and seducing the Inhabitants on the earth. I Answer, if we speak of the great An­tichristAntichrist's wonders no true Mira­cles. that shall appear before the end of the world, his Wonders will be great, but far from the worth of true Miracles; whence it is we are forewarned of his lying Prodigious Signs, and one Lowd Lye is, That he will deny JESUS the Son of MARY to be true Christ, and con­sequently endeavour to enervate the Truth of the whole Gospel. He will come saith Holy Scripture, in his own name, showing himselfe as John 5. 45. if he were God, yea extolled above all that is called God, or that is worshipped; But that man2. Thes. 2. 4. losses all reason, that can be brought by à sight of foreknown lying VVonders to deny the true God, JESUS CHRIST and the Gospel, when he has at hand not only more, but far greater Miracles registred in Scripture, and evidently wrought in the Church, to confront the Di­vels pride Vanting by Antichrist.

20. In this weighty matter therefore, when the Change of an ancient Religion is intended (for this Change will be aimed at in those dayes) the whole Contest lies here, whether false Wonders previously known, as false, arefalse Signs previously known as false, Seem weightless. to be set more by▪ than all the certain Miracles God has wrought. I say again, that man is stupid, or stark mad, that will quit his an­cient Faith and yeild himselfe up Captive to the Divel at à sight of VVonders which he kno­wes are meer Illusions. Hence Antichrist, I think, with all his Legerdemain will never se­duce faithful Christians in so great number [...], as some imagin. VVherefore Scripture speakingMatth. 24, of false Christ's and false Prophets showing great [Page 89] wonders, (Antichrist may passe for one among them) saith not, that the just shall be seduced, but that the Elect (if it were possible) may be led into Errour.

21. What Iewes and Gentils will then do, others Dispute, our modern Sectaries (if any at that time be in the world) are to look to it, for most certainly Antichrist to inveigle them, will show far greater Signs than ever they saw done by Luther, Calvin, or any at their unfortunate Change from Catholick Religion to Protestan­cy. If that Monster have them all at his beck the Wonder will not be great for it is very conse­quent after à shameful deserting Christ's Church, to abandon God, Christ and all that good is.

22. Some may Say. Antichrists Signs (though not true Miracles) visibly exhibited cannot but as present Things are wont to do, move much, when the true Miracles wrought by Christ and in the Church only registred, (then not seen) may ha­ve lesse Influence upon minds, and perhaps perswade little, while Antichrist with his Power and Threats will certainly dismay many. I Ans­wer,How Anti­christ's Signs will be discounte­nanced. Apoc. 11▪ Those present fallacious Signs will be then discountenanced, when the living shall behold true and far greater Miracles shown by Those two witnesses Enoch and Elias pointed at by S. John, who shall not only Preach against An­tichrist's Doctrin, and invite both Iewes and Gentils to Penance, but also wearing Sackcloth Prophesy, with Power given to shut the Heavens, and convert waters into blood. Finally slain, God will raise them to life again; And here you ha­veAug 20 de civit c. 29. & tract. 4. in Joan, Miracles incomparably more illustrious, than all that Antichrist can doe, or show. Read S. Austin of Enoch and Elias appearing and prea­ching [Page 90] in those last dayes, who saies it is à Veri­ty Notoriously known, and so innumerable other Fathers speak cited in the Annotations upon the Rhems Testament. From all now noted you may gather that Antichrist shall not work one real true Miracle.

2 [...]. Another Passage is quoted out of S.Mark 9. 38 Mark, where S. John told our Saviour. VVe saw one casting out Divels in your name, who follo­w's us not, and we prohibited him, and JESUS said, do not prohibit him, for there is none that doth a Mi­racle in my name, that can soon speak ill of me. I answer. 1. It is not here said, that this man cast out Divels, but only endeavoured it, led on most likely with à good intention to do as the Apostles did, And this, as Maldonate wellMaldonate in hunc locum. observes, seem's intimated in the Text. Vidimus eum e [...]icientem daemonia, That is, we saw him bu­sy about that work, but nothing yet effected. 2. Much lesse is it said, that he wanted Faith, or was an Infidel, for his working in Christ's Name That is, as some interpret, by virtue given by Christ, insinuat's the contrary. O! but he followed not the Apostles. The meaning may be, faith Maldonate cited, though à Be­liever, and à follower of Christ's Doctrin, he was not of the Apostles Company, Colledge, or Corporation, or ever publickly Authorized to cast out Divels as they were, However by particular Priviledge he might do so, now chief­ly at the beginning of Christianity to make Christ's Name, and Vertue known among Un­believers. 3. It is no Wonder that Miracles are sometimes wrought by the Holy Name of JESUS, though the man that does them be wic­ked, for Julian the Apostata, witnesses S. [Page 91] Gregory Nazianzen and Theoderet, drove awayS Gregor. Naz. orat. 1. in Iulian. Theod. lib. [...]. c. 3. Hist. Divels by the Sign of the Crosse; Would our Modern Sectaries leave off their ease à little, would they run among Pagans and preach on­ly the true Doctrin of Christ, God, perhaps, might work Miracles by them, but never will he doe any in proof of their erronious O­pions.

24. S. Matthew yeilds à third Testimony.Matt. 7. 21. Many at the day of Judgement will say to Christ. Lord Lord, have not we Prophecyed in thy name and in thy name cast out Divels, and in thy name wrought many Miracles? Christ Answers; I never knew you depart from me ye workers of Iniquity. Hence it followes that wicked men cast out Divels, and did true Miracles. I Answer, but it follo­wes not, they did so empowred by the Divel, or by the help of Christ's Enemy, and of this Power I speak in my Assertion.

25. To say that faithlesse wicked men as­sisted by Divels can cast out Divels, contradicts our Saviours Argument proposed before whole multitudes in S. Luke. If saith Christ, I castLuke 11. v. 18. Our Sa­viours Ar­gument Strong against the Iewes. out Divels in Belzebub, how shall his Kingdom stand, for every Kingdom divided against it selfe is desolate &c.? Our Saviour in this Passage either pro­ved that Divels cannot cast out Divels by their own power and wicked Instruments, or Ar­gued lesse efficaciouly against these multitudes, who might have replyed, Lord you are decei­ved, Divels can cast out Divels and therefore your Argument drawn from à Kingdom divi­ded in it selfe seem's weightlesse. No Christian I hope will Say the Iewes had reason on their side, in this Plea against Christ.

26. Now for as much as concern's the main [Page 92] Controversy. Viz. Whether wicked men can by God's permission and Power (not by the Di­vels help) work true Miracles? I see many di­stinguish between wicked men endued with Faith, and other, both wicked and Faithlesse. Those that cryed out, Lord Lord, and wrought Mi­racles in Christ's Holy Name are supposed to have had true Faith, though impious, And that such by God's permission and Power did Wonders in the beginning of Christianity, to make Christ's name and Virtue more famous, seem's nothing strange, for God who has perfected Matt. 21. 17 his Praise out of the mouth of Infants and suck­lings, can also, when it is for his Glory, ma­ke himselfe renowned by the works of wicked men; And this he has done though the parti­culars related in Scripture are but few, done I say, upon high Designs, ever tending to his own, and the Churches honour. For ex­ample.

27. Balaam an Infidel Prophecyed of à Star that should rise out of Iacob, and à rod from Israël. The Prophecy tending to the Honourwhy God wrought Miracles by Balaam▪ and Caiphas. of our Saviour was perfectly fulfilled in him, rightly called the bright Morning star, that il­luminated the world. And God most wisely would have this Truth made known by an In­fidel for the Conversion of Infidels. Caiphas an unjust man being, saith S. John, high Priest Ioan. 11. 51, of that year Prophecyed, that JESUS should dye for the Nation and not only for the Nation, but to gather into one the Children of God that were dispersed. Two great Things were here intended, the one, to set forth the glorious effect of our Saviours Sa­cred death; the other to teach us that God can preserve Truth in the Church as well by an un­worthy [Page 93] as à worthy Prelate, his special Assis­tance following not the merits of the Person, but the Order and Office.

28. If therefore Judas the Traitor who re­ceived Power of working Miracles with the other Apostles wrought any (as most suppose he did) though à Thiese, had the purse, and carried Iohn: 12: 6 the things given, yet the Gift only followed his Dignity, and proves that, Dona Dei sunt sine 1: Regum: 19▪ 24: poenitentiâ, God's favours once given, are not easily recalled. But what shall we say of Saul deserted by Almighty God, when stript of his Garment he Prophecied with others before Samuël, and sang naked all that day and night. I Answer with S. Augustin, that Gift in SaulS. Austin ad Simplic. l 2. quaest. 1. (though above all Power in nature) was not permanent or Inherent, but only Transitory (granted because he was among the other Pro­phets) granted I say, then once only, but ne­ver afterwards.

29. By these few and the very like few In­stances taken from Scripture the Reader may discover à vast disparity, between Miracles done by wicked men and those others far more Numerous wrought by Christ, and in the Church. Lay them together, you will find, no comparison at all, so true it is, that Miracles wrought by faith and faithful men, ever carry with them more strength, à greater VVorth and value. If you ask why then doth not God al­waies make use of these Instruments to show his Power by, with exclusion of Sinners from this Favour? I Answer, this is to teach us, that Miracles derive not their worth from the weak Instruments whereby they are done, but from God the Principal cause, that does them. [Page 94] Now should they alwaies and only be wrought by holy men, some lesse Considerate might mista­ke,lib. 83. quaest. 79. and ascribe them to the merit or Sanctity of him that does them, which is an Errour, for Gratiae gratis datae, are Gods free Gifts, not ever imparted to the most holy and virtuous. S. Augustin speaks much to this Sence. Sed ideo non omnibus Sanctis ista tribuuntur; ne errore decipian­tur infirmi, existimantes in talibus factis majora dona esse, quam in operibus Iustitiae &c.

30. Yet some perhaps may think, the glory of Miracles much lessened, if done by Infidels and wicked men. I answer not one whit, when as I said, they are but few, and not comparable either in worth or greatnes to those innumera­ble Miracles, which have been wrought by men famous for vertue and Sanctity. Suppose there­fore, that Vespasian the Emperour, as Sueto­nius Writes, cured the blind and lame, That one Wonder is not comparable to the many blind and lame cured by blessed S. Thomas Can­tilupe. But Bellarmin citing Tacitus removesBellar: de notis Eccl: lib: 4 c: 14: Si Ad quar­tam all scruple, and saies, that Physicians being Questioned whether the Infirmity (in those two pretended miraculous cures) was naturally cura­ble, Answered, that was very feasible, and Con­sequently not Miraculous. Tertullian there also cited' thought the Divel, who had placed him­selfeTertullian's Iudgement of V [...]spasia­n's two Cures. in the Eye of the one, and Leg of the other (and so hindred their use) would seem, forsooth, to cure them by the Emperours jugling, when he left off to doe them more mischief. The li­ke flawes we shall find in other Wonders, when done by the Divel (alwaies mean and of à lower sort) because as I said, his Power▪ is limited and can do nothing, but only by [Page 95] à dexterous use of natural Agents applyed to­gether, and this (when God permit's) for Rea­sons best known to himselfe, not otherwise. Of pretended Miracles done by Hereticks we shall speak more hereafter. I never yet read any worth the scratch of à pen, the least Notice, or Refutation. Or if Miracles be supposed frequent among Hereticks, how fall's it out, that our Modern Sectaries work none at all?

31. Others Say, if wicked men by God'sMiracles wrought by wicked men nothing les­sen the Cre­dibily of the Churches Doctrine. permission and Power work Miracles, How can we prove Christ's and the Churches Doctrin Cre­dible by an Argument taken from Miracles? I Answer very easily. 1. Because all done by wicked men (when God concurr's) tend, as I said at last, to the Glory of Christ and his Church. 2. Such Miracles are but few, Christ's Mira­cles and the Churches many, great and most il­lustrious. From these we Argue, and show how Powerful they have been by their admirable ef­fects, manifest in the conversion of whole Na­tions to Christ and his Church, And hence ra­tionally conclude with Richardus de S. Victore, that à Doctrin propagated by the Lustre of so many known Signs cannot but be from God, and Consequently true.

32. Though therefore this Inference be Null; One work's à Miracle, Ergo his Doctrin is true, yet this other way of Arguing convinces. I see à whole ample Society of Christians, constantly priviled­ged Age after Age with the Grace of working innumera­ble great Miracles, in so much that the Power granted seem's in à manner, Ordinary, This Inference I say hold's good. The Doctrin taught by that Society is from God and sound. Thus we [Page 96] was never yet, nor will be permitted, because rationally Argue for the Truth of Apostolical Doctrin and the Churches also, and further evin­ce, that no Society of men since Christ's time, whether Heathens, Iewes, Hereticks, wicked, or smooth Pretenders to Piety, hath been in any low Degree (much lesse constantly) favovred, with the like Grace in working Miracles as our one on­ly Roman Church, Therefore, her Doctrin is from God and Orthodox.Wonders do­ne by the Divel are no Miracles.

33. By what is hitherto said, you may easi­ly distinguish three sorts of Miracles. Those done by the Divel as the Principal Agent (ever of the meanest rank) are not properly Miracles, be­cause they Surmount not some hidden virtue contained in natural causes, and such, by the Divels malice or his Instruments, may be said to prove à false Doctrin, contrary to Christ. Tho­se other which God wrought by Balaam and impious men, were true Miracles, and can nei­ther be intended for à proof of false Doctrin, nor perverted to à sinister End. The Third sort wrought by Christ, the Apostles, and the Church have upon à double account an incomparable Value. First they depend on God as the sole Principal cause, and secondly proceed Ex fide, being ever done by Persons endued with super­natural Faith, and for the most part, very Holy and Vertuous.

34. Here upon we briefly solve one diffi­culty which may occurr. If false Prophets like Balaam, impowred by Almighty God, can Pro­phecy or cast out Divels, why may they not also raise the dead, convert nations, restore sight to theOne difficul­ty solved. blind and do all the other Miracles which Christ and his Apostles wrought? I Answer all this, if [Page 97] Providence, to set forth the worth of Faith and to honour the faithful in his Church, will have their Miracles great, glorious, and many, Those wrought by faithlesse and impious very few, and of lesse Account. Perhaps the four or five already mentioned and registred in Holy Writ, are the very most (or rather all) that ha­ve been wrought since Christianity began, and therefore prove not, that the like Shall be done in future Ages.

35. Having hitherto spoken of many un­doubted Miracles, and further declared, how they differ from Antichrist's Signs and all ly­ing wonders, I might here fitly bring in Dr Still. weak Objections, and also insist upon his strange Answers, returned to two or three great Miracles, clearly set down in another Treatise, But because the Gentleman most busies himsel­fe about these matters, towards the end of his En­quiry, we shall, God willing, meet with him there, and in the mean time (to make innu­merable most glorious Miracles better known) will condescend to his humour, and follow him as he lead's us on in his other Pilgrimages to Compostella, S. Maximins, and so on forward, till we have travelled through all the rubbish which lies between his 465 page, and page 665. That done, we proceed to the end of his Book. I call it rubbish, it deserves no better name, be­cause you neither have one Argument proposed against approved Miracles, nor one Authori­ty, which is not either openly false, whol­ly weightless, or wholly impertinent. If I make this out in the ensuing Discourse, Dr Stillingfleet will have little cause to glory in his empty Pamphlet; if I do not, Let all [Page 98] the shame He or any can wish, fall upon me. Now to S. James of Compostella.


In what manner the body of S. Iames was translated to Compostella. The Conversion of Hermogenes and Phi­letus by S. Iames. Of Pope Calix­tus his VVritings. Miracles wrought by S. Iames manifestly proved against Dr Stillingfleet.

1. TWo things may be controverted con­cerning S. James the Son of Zebedee, and Brother to S. John the Evan­gelist. The one, whether he ever preached in Spain, and this Cardinal Baronius seem's lesseBaronius Tom. 9. Antwerp. print. ad ann. 816. Num. 67. to approve, grounding himselfe upon à Contest in the great Council of Lateran between Rudo­ricus Ximenius Arch-Bishop of Toledo, and the Bishop of Compostella; The latter thought the Arch-Bishop of Toledo had no right to lay any command upon him, by reason of the Pre­heminence the Church of Compostella had abo­ve all other Churches in Spain, which he ende­avoredA Centest between two Bishops. to show, both because the body of S. James is preserved at Compostella, and upon this Account also, that the Apostle yet living prea­ched in Spain. Rudoricus opposed his preaching in Spain, and urged the Bishop of Compostel­laNum. 69. to make that out, verum Succubuit, saith Ba­ronius, [Page 99] herein he fail'd, and gave no Satisfacto­ry proof in that great Council.

2. The second thing called into doubt by Dr Still. is the Translation of this great Apost­les venerable Body to Compostella, which happened that very year he was beheaded by He­rod at Hierusalem. For this you have an EpistleNum. 71. of Pope Leo the third Cited by Baronius, whe­re it is said, that the dead body being thrown out to doggs and ravenous fowle, was Put into à Ship carried first to Iria Flavia, and thence to Compostella. The manner of its Translation I have now by me, which is taken out of an ancient M. S. Cited afterwards; The substance wherof is as followes. When the Holy Apost­les according to the Command of our Blessed Saviour resolved to Preach the Sacred Gospel to an unbelieving world, they made choice of S. Tesyphon, ordained him Bishop, and sent him with other associated Bishops to Preach in Spain, then wholly Heathenish and Idolatrous. These God inspired to take along with them theThe marty­red Body cast into à small Vessel, Came safe to the Frontirs of Galicia. martyred Body of S. James, which they de­cently placed in à small Vessel, and more by the guidance of Divine Providence, than by the help of any Pilote safely arrived in the last Frontires of Gallicia, where then à great Lady called Luparia Lived. To her these wearied Passengers addressed themselves, and earnestly begged to have à Plat of ground allotted, whe­re they might decently bury the Apostles Bo­dy, But She, saith my Relation, savage and barbarous, in dirision fent them to à Moun­tain called then Illicinus, where à number of wild Oxen ran up and down; Goe, said the Lady, and take of these as many as you can, and [Page 100] then bury your Apostle. When the Servants of God drew neer the wild beasts their fierenesse ceased, and they became gentle like Lambs, much after that manner as S. Ambrose in his Haexameron recount's of those beasts that were designed to devour S. Tecla.

3. Upon this Sight and another wonder which S. Tesyphon wrought in destroying à Cruel Dragon that ravaged there about, by making only the Sign of the Crosse, the Lady Luparia, or Lupa was converted to Christ, and turned Her Palace into à Church. Dr Still. cites Joan­nesDr Sill. pag. 470. Beleth à learned man and Dr of Sorbon in confirmation of this Story concerning Lupa, and when he has done, as his fashion is, refutes it very learnedly, by à simple Demand. Is not this à Miracle as great and as well attested, as any wrought by Christ and his Apostles? Good Mr Dr. though we are far from judging either this or any other like Story, to be as well attested as Miracles in Holy Writ, yet by your leave, we may discourse and conclude, I think, up­on grounded Principles, that all such Stories deserve not contempt. Pray, Sr, reflect, we have in Scripture, that Christ our Lord com­manded his Apostles to spread his Holy GospelMark 16. v. 20. the whole world over, we have that they did so, we have upon Known History that some prea­ched in the Indies, others in England, others in different Parts of the Universe, and made great conversions justly accounted Miraculous. VVe next enquire, how or by what meanes these great Missioneries got into so remote places? DoDr Still. re­futes the Story by Laughing at it. not you think Mr Dr, were all particulars known that we should discover many great favours Shown those blessed men in their Travels, which [Page 101] might justly seem extraordinary, and Miracu­lous? Here Sr, you have one strange Passage related of S. Tesyphon and his Associates who transported the Holy Body of S. James to Spain, Can you perswade your selfe, that to laugh at the Story, as you doe, is à weighty refutation, though all this while I propose it not as Gospel? What I find besides in this Relation, is that S. James's Body was buried neer to the Mountain Illicinus, now called Mons Sacer, not far from à Fountain and there left by those Holy men, who carried it thither.

4. Thus much said, we return to BaroniusNum. 71. where we are told, that by reason of the great persecution raised against Christians in those parts of Spain (All long since dead, who Conveyed the Sacred Body thither) the Sepulchre likewi­se where the Treasure lay being hid, and all the Memory of it, forgotten, Behold, saith Baro­nius,Num. 72. Magno Dei beneficio Factum &c. by à Special Favour of Almighty God, after à large Circuit of Ages in the time of Al­fonsus Castus, à most pious Prince, the Apost­les long concealed Body discovered it selfe by clear Signs of light shining over the Bryers whe­re it lay. The light was seen for many nights together, not by one only but several By-wit­nesses,Episcopus Iriensis. Chiefly by Theodorimus Lord Bishop of Iria, who like another Moses approaching the burning Bush, found the precious Body of the Son of thunder, (so our Saviour named S. Iames) which God in due time revealed to free SpainHow the Body was discovered. from the thraldom of Infidelity, as the happy event of great Wonders wrought there has made manifest, For ever since the Discovery, People from all Parts of the World flocked to the Apostles Sepulchre which God had en­obled [Page 102] with the singular Grace of innumerable stupendious Miracles, And these great Works of Divine Power as Baronius notes well, are better proofs than all that can be Written.

5. Now comes Dr Still. with à simple Ob­jection. You have, saith he, à Body buried a­mong thorns and Bushes, What then? must this wit­hout any Inscription or Characters upon it, needs be S. Iames his Body and none els? I Answer, GodsOne Obje­ction ans­wered. own characters (glorious Miracles) were then and still are upon it, these Written by à Di­vine hand, surpasse in real worth all other huma­ne Inscriptions imaginable. Pray you tell me, had the other Apostles when they preached to re­mote Countries carried this or the like Inscrip­tion upon their Breasts. VVe are Apostles of JE­SUS CHRIST, and done no Miracles, or wrought Miracles, as they did, without such Inscrip­tions, Tell me I say, whether of these two, think you, would have drawn Infidels sooner to the Beliefe of JESUS CHRIST? I hold God's own Characters far more prevalent, and so they are in our present case. O! but we yet prove not that it was S. James his Body, why may it not be the Body of some other? I Answer first, it is à Body whereby God is pleased to work pro­digious Miracles evidently seen by innumerable Eye-witnesses, and Miracles are the Scar-Cro­wes our Dr fear's most, whether done by S. Ja­mes or any other makes nothing for his pur­pose. Again, supposing the Evidence of Mira­cles wrought at Compostella, which is undenia­ble, why should we not rather ascribe them to the Power of God working by the Apostles Body, than to any other unknown Saint that may perhaps Lie interred thereabout. [Page 103] And thus much the Proofs for the transporting of S. James his Body to that place, seem to evin­ce. 3. Joannes Mariana tells us, the SignesMariana lib. 10 de [...]eb. Hispani c. 10. n. 10. we seek for were known, and shewes by whom, and in what manner; yet what they were in par­ticular after so many Ages, and the former cruel persecution raised against Christians in that Part of Spain, there is now saith he, little certain memory of them.

6. Dr Still. Page 471. Quotes Mariana andMariana de reb Hispan. lib 4, c. 6. thinks he find's no Argument for S. James's com­ming into Spain but Tradition only; Again, the Dr cites his 5.th Chapter de Adventu Iacobi. In my Book printed Anno 1605. I find nothing like these Testimonies in either place, but qui­teDr Still. p. 473. different matters handled. Lib. 4. c. 6. He speaks of Antoninus Pius and add's; Quid rerum gesserit in Hispania, Clam est. What things he did in Spain is not known, and it is certain, that he treat's of S. James his comming into Spain, not in any fifth chapter of my Edition,The Dr err's in his quotations. but in the 10.th now cited. As blind à Quota­tion the Dr gives us where he referr's us to Ma­riana. Cap. 12. de Adventu Iacobi. That is you must run over thirty whole books (so many Mariana wrot de Rebus Hispaniae) and find out, if you can, that 12.th Chapter. If Mr Dr have25. Iuly any newer Edition of Mariana, it will be no great labour to say when and where it was printed. The most Mariana hath of this subject is in his own Epistle sent to Pope Paul the V. (à M S. I have now by me) where with great Submission he mentions many weighty Arguments collected by him concerning the comming of S. James into Spain, which he hoped with leave to make publick, and cast both Himselfe and labours [Page 104] at the feet of his Holinesse; More I have not.

7. A word now of Hermogenes's strangeDr. Still. p. 465. Conversion to Christ by the endeavour of the B. Apostle S. James. The Dr relates part of it, and after his manner jeer's at all. Briefly the Story is thus. After S. James had visited Judea and Samaria, and proved by Scripture in seve­ral Synagogues that JESUS CHRIST is the true Son of God, Hermogenes à Magician sent his Di­scipleThe Con­version of Hermogenes and Phile­tus. Philetus to the Apostle, who told him that his Master Hermogenes could enervate all he had said of Christ, But Philetus seing the strange Miracles S. James had done in restoring sight to the blind, and cleansing the Lepers, and hearing also of his raising the dead, upon his return told Hermogenes what he had heard and seen, and that now he resolved to be one of S. James Disciples, whereat the Magician highly enraged, commanded the Divels to bind Phile­tus so fast that he could not stir, But the Apost­le who sent his handkerchief to Philetus soon re­leased him, and enjoyned the Divels to bring Hermogenes without hurt fast bound to him. This done, Hermogenes clearly seing the won­derful Power of God working with S. James, much humbled and confounded, became Poeni­tent. Accipe, said he, Poenitentem quem invidentem & detrahentem hactenus sustinuisti. Accept of me, great Apostle, whom you have hitherto patient­ly borne with as à most spiteful and unworthy Detractor. If replyed S. James, thou be truly poenitent burn all thy books of Magick, Go from house to house, where thou hast wrought mischiefe, and recall all thou hast done, resto­re the money unjustly got by thy Charms, fol­low [Page 105] JESUS CHRIST, seek to please him whom thou wilt find merciful, if thou ceasest not to be faithful in his Service. Hermogenes over­joyed embraced these wholsome Admonitions, and Promised to comply with every one most faithfully, then falling down at the Apostles feet, I know (saith he, the wrath of the Divels will tear me in pieces, unlesse you give me something to S. Iames de­fend's Her­mogenes from the rage of Di­vels. secure me from their rage. Take this my walking Staffe replyed S. James, and no Divel shall an­noy thee. Much more followes of Hermogenes his working Miracles with the Apostles Staffe, of his Zeal in preaching JESUS Christ, and pro­ving Christ out of the old Testament to be the true Son of God, the long expected Messias, and converting many to the true Faith. Some dayes after these great Conversions wrought, Abiathar the Priest of that year Seditiously raised à storm of persecution against S. James, who violently haled to Herode the Son of Archelaus, was by his command beheaded.

8. Will you briefly hear what Sport our Dr makes with this Relation? First saith he. You must never ask from whence they had it, it is fully enough, that the name of Hermogenes and Philetus are in the new Testament. I answer, the Dr had more for the small parcel he relates than these two bare names set down in Scripture, otherwi­se he will be thought the first Contriver of it. In à word, the Story is collected out of so many Manuscripts dispersed up and down several parts in Europe, that unlesse you say all conspired to register à Fable you ought upon humane The whole Story, pro­ved Authen­tick. Faith, to yeild assent. First it is extant in Co­dice Osnaburgensi, & Mendensi: 2. In the Queen of Swedens M. S. preserved yet at Rome. 3. It [Page 106] is taken out of the ancient Manuscripts of S. Audomarus. 4. Out of certain M. S. in Mar­chia, and lastly (to omit others) out of Cardinal Mazarins Manuscripts. An Extract or collec­tion of all these and many other particulars ga­thered by two worthy Judicious men about 14. years Since, I have now on the Table where I write, and hope this comes to more than à proof taken from the two names of Hermogenes and Philetus recorded in the new Testament.

9. The Dr's Objections proposed against this Story are so profoundly simple, that they deserve nothing but contempt. One is, the mention made of Hermogenes in the present Roman Breviary seem's very lean and bare. That is, he would have had the fifth Lesson there enlarged, which some, who are obliged to their Canonical houres might perhaps have thought too long, and well content themselves with the substance of the Story there expressed. Viz. S. Iames returned to Hierusalem, when among The Doctors simple Obje­ctions. others he had instructed Hermogenes à Magician in the Truth of Christian Faith &c. Another Objection takes all its force from the Drs memory who, for­sooth, remembers no Abiathar high Priest since the Dayes of King Solomon. Had he had but à smal portion of Solomons wisdom he might have reflected, that many things are now out of his remembrance which were once in it, and far more there are, which never got thither. O­ne Abiathar was in Solomons time, and why might not there be another in Herodes dayes? The Relation expresly saies it, and That's enough for me. I said just now, that the Apostle to se­cure Hermogenes from the rage of Divels lent him his walking staff. Is not this saith our Dr [Page 107] (very wisely) like one of the Apostles Miracles to give men Instruments for the cudgelling of Divels? Pray, Sr, tell me, when à Saint, as Eliseus the Pro­phet was, gave his staff to Giezi, did that neces­sarily imply any Cudgelling Businesse? I hope not, though if by Cudgelling in this place you mean nothing but à lessening of Power, I wish the Divel for your sake, soundly cudgelled.Ludovicus à S. Carolo Bibliothe. Pontifi­printed at Lyons 1643. lib. 1. pag. 36.

10. A word now of Pope Calixtus his Wri­tings, where you have the Miracles of S. James largely recorded in five Books. Ludovicus Ja­cob à S. Carolo testifies, that the Miracles Writ­ten by Pope Calixtus the second, are also pre­served in M. S. at Oxford, in Bibliothe. Balliolensi n. 213, and at Cambrige in the Colledge of S. Benedict. Moreover that à Book is kept there concerning the Translation of S. James Body.Bellovac. spec. Hist. lib. 26. à cap. 26. us­que ad cap. 41. n. 41. The most of them add's Ludovicus, we find in Vincent. Bellovacensis.

11. The five Books now mentioned of Po­pe Calixtus are had also in M. S. in the Library of S. Peters Church at Rome over the Sacristy, belonging to the Canons of that Church, where­of à Collection was made some years agone by two worthy learned men, Godefridus Henschenius and Daniel Popebrochius, famous all over the world upon the Account of their industrious labours. These Writings I have before me, And shall to the honour of this great Apostle briefly select some few of the choisest matters there contained, To transcribe all would swell to à larger Volume, than this whole Treatise is.

12. The Argument of the Preface of B. Pope Calixtus to his second Book of 22. Miracles wrought by S. James, begins thus. Summope­re pretium est, S. Iacobi miracula &c. It is à thing [Page 108] of great worth to set down in Writing the Mi­racles of S. James the Son of Zebedee, and Pa­tron of Gallicia, because they highly conduce to the Honour of our Lord JESUS CHRIST and the Advancement of his Glory. Soon after, saith the Pope. VVhat I have attentively taken From whom Pope Cali [...] ­tus gathered his writings notice of (as I past through several Nations) relating to the Apostles Miracles wrought in Gallicia; what I ha­ve learned of others, and seen with my own eyes, I here commit to VVriting. Some of these great wonders I took out of Books in France, some out of Codicills found in Germany, in Italy, Dacia, and in other re­mote Parts of the world, yet I recount not all (for that Task would be immense) but only such Miracles of this great Apostle as are undoubtedly certain, and proved true by Authentick Books, and most faithful VVitnesses. Reader, Observe in passing, that à whole Book of S. James his Miracles related by Calixtus, is approved in à Breve of Pope Innocent directedThe appro­bation of his writings. to all faithful Christians, where the Book is stiled Authentick and of undouhted Credit. In confirmation whereof, the Subscription of eight Cardinals followes adjoyned to the Breve, And the first is Albericus Bishop of Ostia, with the­se words. Ad decus S. Iacobi &c. To the Honour of S. James, I do testify, that this Book is approvea­ble, and praise worthy. The original Testimo­ny of the Breve and Subscriptions also, you ha­ve in the Library of the King of France, n. 1815. What thinks Dr Still. of this? Will he say what I quote is false? Let that be proved, which shall never be, and I have done? Will he grant what I cite is true? He is evidently convinced, and must yeild that the Writings of Pope Calixtus stand firm upon an Authority which passes without exception amongst the [Page 109] best and wisest of Christians. I wish the Dr we­re one of them.

13. Now follow the two and twenty Mira­cles of S. James related by Calixtus in his second Book, but I only touch upon five being most remarkable, and above the force of nature.

14. One is, Chapter. 3. of à young youth whom the Apostle found dead in à Wood, and raised to life.

15. A second. Chap. 5. of à Pilgrim han­ged up by Thieves 36. dayes dead, and brought to life again by S. James.

16. A third. Chap. 20. of à Souldier by name William, not in the least hurt though his fellow Souldier fiercely strook at his bare neck, and endeavored with à sharp sword to cut off his head.

17. A fourth. Chap 21. is of one contrac­ted or monstrously lame, perfectly cured by S. James at Compostella.

18. A fifth. Chap. 22. of one and the sa­me man, Thirteene times sold and made Capti­ve, whom the Apostle so often released, and set at Liberty. These and the other 17. remai­ning are still preserved in the Manuscripts of the Vatican Library, as we have related. Show you Mr Dr. fraud in these particulars, or grant them as they deserve to be reckoned of as true matters of Fact.

19. Dr Still. recount's five or six MiraclesDr Still. pag. 474. more Written by Pope Calixtus, will you hear how profoundly he refutes them and pro­ves all Fabulous? Anno Dom. 1090. certain Germans clad like Pelgrims were going on Pil­grimage to S. James, it happened that in the Ci­ty [Page 110] of Tholouse their Host by forceing upon themVariis po­tibus, saith my relation gratiâ hos­pitalitatis inebriavit, Scyphum argenteum in manti­cam eorum posuit. several drinks made them drunk, and in the night time thrust two silver cups into the Port­mantues of two of them, (I read of one silver cup only.) Next morning the avaricious man following in all hast the Pilgrims (now travel­ling on) accused them of Theft. They inno­cent Answered, that he with whom the Cup was found, should be held the guilty Person. In fine, upon examination it was found in the Port­mantue belonging to à Father and his Son. Both were brought before the Judge, who merciful­ly gave Sentence that but one of them should dye, and after much complementing between them (saith our Dr) the Son was executed (By the way, the complement was, that the sorrow­ful Father offered himselfe to dy in place of his Son) which the Judge not approving, the Fa­ther held on his Pilgrimage, and after thirty six dayes returning to the place where his Son Still hanged, wept bitterly over him. When be­hold, on à sudden, the young man Spake, and said. O Father weep not for me, but rather rejoyce for all hitherto is well with me, be­cause S. James hath comforted me with Heaven­ly delights. Whereat the Father overjoyed ran forthwith to the City, called whole multi­tudes to behold the Miracle, who took his son down from the Gallows, and after à Juridical Trial made hanged up the wicked Host in his place. This Miracle twice related in the VVri­tings I have on my Table, is taken out of the Vatican Library. N. 1198. Hear now in à word, how manfully the Dr refutes it. VVas, saith he, our Sauviours raising Lazarus after four dayes to be compared to this? VVas ever à more [Page 111] simple Question proposed by à Dr? I Answer,A Simple question pro­posed by the Dr. Christ's Miracle was greater upon this Account that he wrought it by his own Power, S. James did the wonder here mentioned by Power gi­ven from Christ, for whom he dyed. Ask the­refore, Sr, no more such simple Questions, but either prove the fraud, or confesse the fact.

20. Anno 1100. when VVilliam Count of Poictou reigned under Lewis King of France à great Plague raged in that Country, in so much that whole Families dyed if it. At which timeHeros quidam. à certain Gentleman much affrighted with the mortality, purposed to make à Pilgrimage to S. James, and set his wife with two small Children upon à horse or mule, but comming to Pam­pelona his wife dyed in an Inn, where the un­godly Host rob'd the Gentleman of all he had, who notwithstanding that double losse of wife and Goods, held on his Journey, carrying one child in his armes and leading the other by hisThe Apost­les singular favour to à distressed Traveller. side. Not far from Pampelona, à Stranger de­cently cloathed met him, with à strong Asse and bad him make use of the Beast for the help of his Children to Compostella, which he accep­ted of with hearty Thanks. Once in the night, while he was devoutly at his Prayers in à corner of the Church at Compostella, S. James very glorious appeared, and asked him. Numquid mi frater me nosti? Dos't thou know me Bro­ther? The devout Pilgrim answered, No. I said he, am James the Apostle of our Lord, who lent the Asse neer Pampelona, make use of it in thy return home, when thou shalt find that hard hearted Host who robbed thee dead, And this he found verifyed. VVith much joy the Gentleman went back to his own house, [Page 112] and no sooner had he taken down the Children, but the Asse disappeared. This Miracle writ­ten by Pope Calixtus, and recorded in the Va­tican Manuscripts Dr Still, P. 475. relates, and all he has against it amount's to à meer nothing.Prove the fraud or grant the fact. This saith he, is an Instance of S. Iames's kindness by land, but Calixtus tell us he vvas as kind by Sea, First to à Captain that tumbled with his Armour into the bottom of the sea and was brought safe to his ship again by S. James. 2. To à Pilgrim that had the like mischance, whom S. James held by the hair of his head and kept above wa­ter for three dayes, till he came to his Port. Thus the Dr.

21. Shall we perfect the Dr's short Story àQuidam nauta. little. Both these Miracles Pope Calixtus relates; The first happened Anno 1191. to à Mariner by name Frison, who with his Ship full of Passen­gers went to visit the Holy Sepulchre at Hieru­salem, and was set upon by à Sarracen called A­vit Mainon, that endeavouvred to make him and all the Christians Captives. While the Sarracens and Christians were close together hard at Fight, Frison the Capitain laden with à Coat of Mail, à Helmet, and à Buckler by chance slip't between the Vessels, into the VVater when in his heart he called upon S. James, and implored the Apostles Assistance for himselfe and fellow Christians. S. James appearing took him by the hand, safely placed him in his own Ship, and to the great Terror of the Sarracens conduc­ted the Christians safe to the End of their▪ Voya­ge. The other Miracle concerning the pious Pilgrim that returned from Hierusalem happe­ned Anno 1104. who casually thrown into the deep sea, forthwith called on S. James for Suc­cour, [Page 113] when behold, another of his companions cast his Buckler after him, and cryed out, Glo­rious S. Iames free this man from danger. The Pas­sengerPer capitis verticem. cast over board, laying hold of the Buc­kler, received speedy assistance. S. James took him by the crown of his head, followed the ship through the water three whole dayes, and brought him safe to the long wished for Haven. A Domino factum est istud, & est mirabile in oculis nostris. Thus my Manuscript.

22. All the Dr replies, is soon ended. These, saith he, were pretty odd things done at sea. As odd as they are, Sr, prove you the fraud or grant the Facts. Next he demands? What shall we think of S. Iames making à man to leap from à Tower fourty cubits high, without any hurt? Mar­ry, Sr, I hold it à great Miracle, and Ask what you have against it? To make it greater, my Book tell's me the Tower was three score cubits high, and the Story is thus related by Pope Ca­lixtus. Anno 1105. One called Bernard, kept close Prisoner in à Castle of Italy was fast boundTwo great Miraclrs wrought by S. Iames. with chains under ground. Night and day the afflicted Person prayed to S. James for his freedom. The Apostle appearing graciously heard his Pe­tition, loosened his fetters, and said; Come and follow me to Gallicia. Presently the imprisoned man went up to the highest part of the Castle, and by one leap escaped without hurt at all. Yet the Dr has not done, but ask's what we shall say to à more Courteous Miracle of à high Tower stooping to the ground? Answer, Mr Dr, was not the standing of the Sun in Josues time à more courteous Miracle, than the stooping of this Tower? Or did Holy Joseph except against the Vision he had of the Sun, Moon, and stars [Page 114] bowing to him, for their being over Courteous? What à strange Humour is this, Our Dr will have Miracles related, and when that's done, nothing contents him unlesse that be taken away which makes them Miracles.

23. In à word. This Miracle of à Tower stooping Writen by Pope Calixtus concerned à Merchand, who fraudulently cheated of his Goods by à great Person, was injuriously cast into Prison. In this sad condition he addressed himselfe to S. James by earnest prayer; The A­postle appearing to the Prisoner while his Kee­pers were awake, commanded him to go up to the height of à Tower which bowed so low that the top of it seemed to reach the ground, and the man went off without hurt or danger. The chains wherewith the Prisoner was bound, are kept to this day in the Church of Gallicia, as à Te­stimony of the Miracle.

24. The last Miracle the Dr jeers at, is of à Country man in Spain that presumed to Thresh on S. James's Feast, and going into à Bath at night, the Skin of his back from the Shoulders to his Leggs (à Punishment for profaning that Day) stuck to the wall of the Bath whereupon he dyed. The Miracle is taken out of à Book kept in the famous Monastery of S. Victor in France n. 287. The man lived neer Tudel, or Tudelion in Spain, where many Ey-witnesses saw him dead, and his skin sticking to the wall of the Bath. As great à wonder Gregory Tu­ronensisTuronensis Mirac. lib. 2. cap. 11. recount's of à Husbandman, that went to plow upon à Sunday, and taking his Axe to fit something amiss in the culter of his Plough, the Helm of the Axe stuck more close to his hand, than the Threshers skin to the wall of [Page 115] the Bath. There it remaind two whole years, and could not by force be parted from his stupi­fyed hand and fingers. Two year's expired, [...]he went to the Church of S. Julianus Martyr, and there after earnest Prayer made to the Saint, the handle of the Axe gently slip't down, and his hand recovered its former Strength. A great Number of the like Punishments we have faith­fully recorded, laid by Divine Justice upon such as violate Feast, dayes commanded to be kept Holy.

25. One, to omit many other, prodigious­ly Strange, I shall briefly mention, most plain­lyKrantzius lib. 4. Hist. Saxou. c. 3 [...] Bell. de Scriptor Eccles. ver­bo Alber­tus. recorded by Albertus Krantzius, à man diligent in Writing History, saith Bellarmine. In à Village called Colbecke within the Diocesse of Halberstade certain wanton rude People on the Sacred night of our Saviours Nativity, disturbed with their clamours and dancings the Divine Of­fice, then celebrated in the Church of S. Ma­gnus. The Priest hearing their Revelling went forth, and wished them to desist, they slight [...]d his Admonition, and danced their round still. Seing, said the Priest, you contemn me and Religion also, Sit vobis circuitus annalis. Dance ye in that round à whole Twelve-month toge­ther, which happened, for they were forced to Skip and iump there night and day without In­termission so long à time; At the years End, most of them dyed, some few lived, and did great Penance. Thus Krantzius relates the Story, which seem's to me as great à Wonder as any hitherto taken out of the Writings of Pope Ca­lixtus. Now if Authors never stained in repu­te, must lose all credit, because some who believe nothing (but what they feel, or se) [Page 116] wantonly jeer at them, Tell me what is become of Humane Faith?

26. To End this matter, consider first, cour­teousThe proofs where on we rely, and Convince Calixtus Writings Authentick. Reader, on what grounds our Proofs re­ly, for the Authenticalness of Pope Calixtus Writings. Ponder. 2. That several Copies of these Writings are dispersed up and down the whole Christian world, Italy, Spain, France, Germany and England yet preserve them. Con­sider. 3. It seem's more than morally impossible that so many different Nations should keep them as Treasures, were all, or the most of the A­postles recounted Miracles, Fables or meer Fi­ctions. Consider. 4. That all sorts of Chri­stians to this day flock with great Devotion to Compostella, And, as many have seen great Miracles wrought there, so many also have ex­perienced the like favours done upon themsel­ves after earnest Prayer made to S. James. And what shall we Judge all these witnesses either mad, or deluded in plain matters of Sense, really seen, felt, and experienced? Consider last­ly, what à strange Adversary we have of Dr Still.? We produce our Authors for every par­ticular hiherto plainly laid forth; He to Op­pose us, hath not one living or dead, that ever called into doubt what I quote, or, excep­ted against my Testimonies. We to advance the Glory of à great Apostle, seriously relate Matters as we find them recorded; He to dis­honour this loyal Servant of JESUS CHRIST, spi­tefully endeavours to render all ridiculous, And thinks, forsooth, because an Asse (à contemp­tibleThe Dr op­poses nothing against us. creature) enters one Story, and the stoo­ping of à Tower another, the real Miracles ought therefore to be slighted. We finally [Page 117] raise upon humane Faith every Wonder hither­to recounted to à high Credibility, the Dr, brings nothing against us, but his own peevish Incredulity, while he tell's us with à jeer of the pleasant tasts of S. Iames his Miracles. That is, as I said, you must first take off all Ma­ruel from à Miracle, and tis fit Lettice for the Dr's lipps, otherwise not tastable, much less digestable. Tell à Heathen of Elias dividing the waters of Jordan with his cloak, and pas­sing over the dry Sand with Elizeus, will he not think ye follow the Dr's strain, and say. Here is à pleasant Tale of an old mans cloak? To such feeble shifts Incredulity leads men, that reject all faith humane, and Divine.


Of the Dr's Pilgrimage to the Vial of S. Mary Magdalen in France. The Truth of that Miracle Proved. Ca­vils answered. Holy Reliques vin­dicated from the Dr's Calumny. VVhether Protestancy be à grave Religion. Of Dr▪ Iohn Launoy's Virulency.

1. NOte. 1. We enquire not in this place whether S. Mary Magdalen whose Vial is kept in the Church of S. Maximin, be that Poenitent and once sin­ful Magdalen or another, Sister to Martha and Lazarus raised from the dead by our Saviour? [Page 118] Caesar Baronius cites Origen, S. Chrisostom, S.Baronius Ann. Chri­sti. 32. n. 20. Hierom, and S. Ambrose, who seem to make them two distinct Women, though Origen (saith the Cardinal) retracted his Opinion. S. Austin speak's doubtfully in this point. Ecce, S. Austin de consens. Evang. lib 12. c. 79. saith he, Sorror Lazari si tamen ipsa, See the Sister of Lazarus if yet She be the same that a­nointed the feet of our Lord; and wiped them with the hair of her head. Some Authors quo­ted by Joannes Ferrandus favour much the Opi­nionFerrand. l. 1. Disq. Reliq. Cap. 1. a. 1. which admit's two different Magdalens, the one out of whom, our Lord cast seven Di­vels, The other à Virgin, and Sister to Mar­tha, and she it was that brought the Christian Faith to the Province of Marseils, and with it (may the Tradition of à whole Nation gain beliefe) the Vial we shall now speak of. Baro­niusBaron. n. 22 cited learnedly opposes those who admit two distinct Magdalen's, and Saies there was but one only, who with her tears washed the feet of our Lord, Sister to Martha and Laza­rus.

2. We enquire not how or by whom, the Vial yet preserved in S. Maximins Church was conveyed thither, yet have thus much upon Re­cord, that when our Saviour was crucified, and one of the Souldiers pierced his sacred side with à Lance so violently, that bloud and water in great abundance gushed out, the Blessed Vir­gin and other women present, gathered up with great reverence as much of it as they could, though mingled with the earth or sand underMetaph. 15 Augusti Baronius Ann. Chri­sti 34. n. 127. the Crosse. This Metaphrastes recount's out of Very Ancient Monuments, And Baronius ap­proves, who speak's much of the Admirable courage of the Blessed Virgin in taking down [Page 119] her Son from the Crosse, pulling out the nails from his hands and feet, embracing his Sacred Body, and bathing it with her Tears, as the Church Sing's. Stabat Mater dolorosa juxta crucem lacrymosa &c. Moreover we know, that as af­ter the death of S. Stephen the first Martyr, the number of Christians encreased, so also the Per­secution against them raised by Iewes raged most violently, whereupon the Disciples of Christ, were sent and dispersed up and down several Parts of the world, to preach the Gos­pel. See more hereof in Baronius, who add'sBaron. An­no 35. n. 4. & 5. that in this dispersion of the Disciples Ananias went to Damascus, and at the same time Laza­rus, Mary Magdalen with her handmaid Mar­cella (bitterly hated by the Iewes) were not only banished Hierusalem, but barbarously also cast into á Boat without Oares, yet by God's special Providence arrived safely at Marseils. For this Baronius cites in his Margent. Manu­script Baron. n. 5. Histor. Angl, yet preserved in the Vatican Library. Reader, for your greater SatisfactionBellavo. Tom. 4. Spec. Hist. cap. 9. 95. in these particulars, please to peruse at leisure Vincentius Bellavocensis, that done, you will find no great difficulty in yeilding S. Mary Mag­dalen the singular honour of carrying with her that precious Relique of our Saviours Sacred blood enclosed in à little Vial, and leaving the Treasure to the Inhabitants in Marseils, whe­reof they have good assurance by Tradition perpetuated from Age to Age. These mat­ters waved.

3. My task is now to prove what I asser­tedDisc. 4. c. 8. num. 1 [...]. Reason and Religion, to this Sence. Viz. That the Sacred bloud contained in the fore­mentioned Vial, though at other times hard, [Page 120] black, and congealed, yet every year growes red, liquifies, and visibly boyl's up on the daySil. tom: 2. c. 12. p. 105 under the Title Mira. perpet: of our Saviours Passion, Usually called Good Friday. The like Wonder is seen, saith Silvest. Petra Sancta the first day of January on our Lords Circumcision, and on the Feast of the Holy Crosse May 3: Silvester moreover ob­serves that upon the Change, or correction of the Kalendar made by Pope Gregory the XIII. this Miracle which before was seen on the now named Dayes answerable to the old Account, keep's yet the same dayes. Viz. Good Friday, the Circumcision &c. But according to the new Change, or correction of the Kalendar.

4. I proved the visible liquifying or mani­fest boyling up of this Blood. 1. By the con­sent of à whole ample Nation, the Kingdom of France. 2. By the Testimony of thousand Ey-witnesses, who have seen it, And what Proof can be greater? 3. Laurentius Surius tell's us That when Anno 1497, He went cut of pu­re Devotion to visit the Cave where S. MarySurius to. 4 ad 22. July. Magdalen lived in high Contemplation, Her Venerable head was shown him very grear, ba­re, without skin to the Skull, excepting only one little Particle of flesh upon her forehead, which our Saviour is said to have touched. I saw moreover, saith Surius, à glasse Vial with blood in it of à middle colour between black and red, and this the Saint standing neer the Crosse when Christ suffered, took up mingled with the earth it fell upon. All, add's Surius, I conversed with, plainly avouched without he­sitation or doubt, that the Blood shut up in the Vial Visibly boyl's every Fryday in the Ho­lySilvester cited p. 99. week of Lent. I saw also saith Silvester Pe­tra [Page 121] Sancta S. Mary Magdalen's Head in the Town of S. Maximin, had it in my hands, and admired the gracious Symmetrie of it. Where­by one may Conjecture what great beauty and Comeliness once adorned that Countenance. This Skull and the particle of flesh yet cleaving to the fore head, Clichtoveus also beheld, wit­nesseClichto. de trib. Magd. part. 1. p, 34 Ferrand. l▪ 1. c. 4. Art, 1. post mediū Silv. p. 106. Joannes Ferrandus cited.

5. Now to rescue the Truth of this liquify­ing Blood contained in S. Mary Magdalen's Vial from all doubt or opposition, please to hear what F. Silvester quoted, recount's as à most clear Evidence of the Miracle. For his own greater Satisfaction He wrote à large letter to à Reli­gious man, then Prior of the Dominicans Con­vent Called S. Sixtus at Rome, who before had been Superiour of the Monastery where this ad­mirable Miracle of the liquifying blood is year­ly seen. The Substantial Contents of his letter are as follow.

6. Diva Maria Magdalena &c. S. Mary Mag­dalen, à Guest, à Teacher of Faith, and of Holy Con­versation in the City of Marseils, where; God dire­cting the Vessel that carried her, she hàppily arrived, is said to have brought with her not an Alablaster Box full of precious Oyntment, but the price of mankind, Enquiry made by letter after this liquify­ing blood. the Sacred Blood of our Redeemer, or at least sand em­brued with that Blood, gathered under the Crosse at Christ's Sacred Passion, And that She being to de­part this life, left the precious Treasure as à legacy to that Province, in reward of her Entertainment .... In the first place, this is thought very strange, that the Blood there, or earth mingled with blood, thrice eve­ry year growes red, melt's and bubbles up, though the rest of the year it bee concrete not ruddy, but rather of à dark colour. This Enquiry I here make being [Page 122] weighty and worth knowing, I consult you who have lived on the place, attentively beheld the Miracle, and Therefore cannot but be so prudent in this matter of Fact as to perswade us that your Eyes were not deceived. This favour I Ask from you, what soever you Say for Truth, shall be esteemed by me à great benefit.

The Answer to this letter followes thus.


The Relation you have had of that stupendious Miracle every yearSeen in the Sacred blood of our Lord by the People of S. Maximin, and there honoured, is no vain or lying Story, but exactly so as you have told it. .... This therefore is to be seen upon Fryday in the Ho­ly week (not every houre of the day) but neer Noone, about one of the Clock (the ti­me t' is thought when our Saviour suffered) you may see, I say, that sand or earth mingled with our Redeemers Blood, (which all the rest of the year remain's thick and hard toge­ther) by little and little move it selfe, grow red, liquify, and boyle up. Now it is, that the blood having left that thicker matter in the bottom of the Vial, becomes pure, refined, Thin, like à light cloud, or subtle vapour; And first rises up to the middle Parts, then to the Top of the Vial, soon after falling down, beat's upon the sides of the glasse as it fall's, and presently ascend's again. This Motion vi­sibleThe answer to that let­ter. to all, continues about an Hour, that time expired, it leisurely return's to its first place, colour, and state as before. And thus that sweet and pleasant Spectacle ceaseth to be seen in the Vial, but the Sight of it will ever [Page 123] live in mans Memory, while not only the Kingdom of France, but the whole world both admires and approves the Wonder. These things I write, not only as à prudent Esteemer but also as à diligent Spectator and à most faithful Witness of this Miracle, and to Au­thori [...]ze this my Answer for you, I here set my hand.

Subscribed. Ita est, Frater Ioannes Richeome, Prior Conventus S. Sixti Ordinis Praedi­catorum.

The Dr has here à hard Task, for he must either prove this Religious man an Impu­dent Lyar, and all those innumerable Spectators of the Miracle to have had their eyes dazled, when year after year they palpably see the Mo­tion of this Blood, or he is obliged to crave pardon for his rash and inconsiderate Writing against à manifest Truth.

8, The Objections he let's fly at this visible Work of God are meer empty words, not worth mentioning. Our Saviours Blood (saith he) was Page 477. never shed to shew tricks with. Tricks Mr Dr! A most ungodly Expression, uttered without Proof in contempt of Christ, who, if the best Authors that ever wrote may gain Beliefe, hath left upon earth some quantity of his Sacred Blood to the comfort of faithful Christians, whereof more presently. He goes on. Certainly there were never more shameful Impostures than about Re­liques and Miracles in the Roman Church, whereat some of the Wiser abroad, shake their heads, and are ashamed of. Doctor you may here justly hide your head, and be ashamed of this Talk at random, no lesse boldly spoken than coldly ma­de out by you. Produce me but one of those called VVise men of our Church, that slight Re­liques, [Page 124] or Miracles Authoritatively approved, andNo Catho­lick Author denies Mi­racles, or Reliques of Saints. I will either show he is no Catholick, or à ve­ry bad one like Launoy, your much esteemed Author. Next comes in the Dr's Exclamation. Gentlemen, Religion is à grave and serious Thing, and à severe Account must be given to God of any thing we Say about it. Sr, my Account of this Mi­racle is already given, I produce Ey-witnesses and most approved Authors, What have you against them? Nothing but à few vain insigni­ficant words much to this Sense. VVe magnify Miracles still, as though the People of England were as capable of being made fools, as ever, That you ab­horre the Hypocrisie and fraud of our Church, which cannot be upheld, without Abusing mankind, and the most excellent Religion in the world.

9. One word Mr Dr, Because you are so much upon giving Account of grave Matters, Satisfy me in this plain Question. VVhich among so many different Religions call you the grave, Se­rious, and most Excellent one? If you say, as I think you must, it is Protestancy, You know, Sr, and your own Judgement tell's you, thatProtestancy despicable all over Christianity the whole Christian world look▪s upon it as à most despicable and contemptible Novelty. A­byssins, Gracians, Georgians, Arians, Monothelits, laugh at the folly of your more than ridiculous Reformation. Catholicks compassionate your deplorable Fate, and never cease to wonder, that an Ingenious Nation as our English is, can be fooled (to use your own word) into à Beliefe of this Protestancy, which never yet did, nor shall hereafter do Good to Christian or Heathen, yet, all, forsooth, must be thought grave and serious. We seriously enquire after your Unity in Faith (the life and soul of Re­ligion) [Page 125] and you show us the gastly Spectacles of endless Divisions amongst Protestants, Qua­quers, Latitudinarians, and no man knowes who besides. Is this fine, grave, and serious? WeLuther and Calvin. demand who commissioned you to preach à Novelty never heard of before two Libertins broach't it, and your Patents are nothing but à Blanck, or white paper without Licence from God or man, to teach as you doe. Yet all is Grave and serious. We ask where are the indefa­tigable Missioners sent by you for the Conver­sions of Heathens and Gentils to the remotest Parts of the world, à noble Function where in the Catholick Church only, and most justly glories? You like lazy Drones (not daring to wet à foot) sit at home, well clad, and better fed, dallying with your Wives and Children,) Yet all must be thought Grave and serious. Let any impartial man cast à serious thought upon our Nation one Age since, unfortunately divorced from Christ and his Church, and compare its present condition with that it once was, when Catholick Religion florished there, he is blind and besotted, who see's not à Notorious dif­ference, What ruins followed Protestancy. and now much to the worse. More A­theistical Principles have poysoned mens hearts, more Phantastick Opinions have been vented, more Kingdoms undone, more temporal Lords deprived of their Soveraignity in Germany, France and Netherlands, more Churches over­thrown, more Bishops banished, more havock made of all that Good is, more Innocent blood shed, since this new Tragical Gospel troubled Christendom, than à thousand years before had shown in time of Popery. These are evi­dences clearly laid forth by Br [...]rely, whether [Page 126] Grave and pious, let the world Judge, And.Brerely Protest. A­pol. tract. 3 sect 2. But chiefly in his Preface to the Reader. As also in à little Book prin­ted at Lon­don 1653. called Hie­rusalem and Babel. The II. E­dition.

10. Here, Mr Dr, because you tell us à severe Account must be given to God of what we say concerning Religion, I hold with you, and am sure, That no less severe account is to be given of VVhat you and men of your Gange have done against it. Our Eyes (as I told you in another Treatise) yet se the horrour, and our hearts bewail the sad Doings of your im­pious and worse than barbarous Reformation. You have turned the Ancient Bishops out of their Sees, Religious out of their Cells, No­bles out of their Estates, and men out of their Wits. You have turned unity into Schism, Re­ligion into Policy and Virtue into Hipocrisy, You have defaced Our Churches, demolished our Monasteries, pulled down our Altars, as if the memory of Christ, and the Temples where God was once worshiped, were hateful and abominable to you. Yet contrary to allThe Refor­mation of Protestants, barbarous. conscience and Justice; you enjoy the Incomes, devovre the Substance left by Ancient Catho­licks to those only, who said Masse, adored the Sacrifice of the Altar, Prayed for the Dead, honou­red Saints, and served God in the Religion called by you Idolatry. How can you do this without pu­blickCor. 1. 8. 7. Scandal and open Injustice? S. Paul in one Epistle tell's us of some much Scandalized, when they saw others eate meat offered to Idols, and yee Gentleman, make no Scruple to feed upon the temporal Goods given, as you say, by Idolate [...] (our Ancient Catholick Benefa­ctors) to maintain Idolatry. These Goods never (God knowes and you know well) left to you or any of your race (by express will and Testament of the Doners entailed upon the [Page 127] Catholick Clergy and Religious) you unjust­ly appropriate to your Selves, And thus, for­sooth, Idolothyta Things offered to uphold Idols (such are our Images, say you and the bles­sed Sacrament we adore) relish well and please your Appetite; The Procedure, Mr Dr, is not only Scandalous to your weak Brethren, but besides, as I said now, plain Theft and o­pen Injustice. Of this Injustice as also of all your impious Sacriledges, you are to give à strict Account before an Impartial Judge in the Vale of Jehosophat where it will appear, whe­ther you have wronged those Bountiful long since deceased Catholicks, whose bread you ea­te, I or you in drawing up this dreadful Charge against you.

11. To conclude the Point hitherto pres­sed,Nothing in Protestancy, either grave of serious. Tell me, Sr, I beseech you, what is it that appear's Pious, Grave, and Serious in this your new nothing of Protestancy? Where are your mor­tifyed Religious, that keep strict Abstinence? and Spend their time in Prayer day and night [...] Where are now your retired Hermits, your Solitary Virgins, shut up in Cloisters without hope of enjoying Friends or acquaintance any more? How many have you drawn by your Protestancy not only from Heresy to Faith, but from vice to Virtue, from à Sensual Life to Austerity, and mortification? Catholicks gi­ve you yearly, yea Monthly, à large Catalo­gue of such selfe Deniers; The Rich freely beco­me poor, the avaricious Liberal, the Proud humble, the Impatient meek, the Secular Re­ligious, and often quit amples Fortunes to en­joy God in à retyred Cell. These real and generous Actions the old Catholick world (and [Page 128] we yet) highly esteemed Things Pious, Grave, and serious, as known and owned Marks of true Religion, but your Dull and barren Protestan­cy yeild's no such Fruits, wherefore Erasmus cited by me in another Treatise (one of great account with you) Speak's home and pertinent­ly. Givè me the man (saith he) whom this new Gospel of à Gurmandizer hath made abstinent, or sober, of Fierce and cruel, Tractable, of an Extortioner Li­beral, of an unchast Liver, continent, and I will Shew many that are grown worse than they were before.

12. But there is none I ever read, that withCatholique Apology from p. 259 greater Energy laies forth the known Vertues (ob­vious to Sense) in Catholick Religion (never practized or heard of among Protestants) than that noble Person of Honour in his late incom­parable Book, intituled the Catholick Apology, with à Reply &c. Reader, peruse this excellent Authors discourse directed to Dr Sill. Here (inThe gravity and piety of Catholick Religion, laid forth by à Person of Honour. Catholick Religion) we shall find (Saith he) great Generals and Captains (who being made sensible that after all their Victories, they were not [...]withstanding Cowards and Captives to their own lusts and Passions) turning presently their fury upon the new discovered Ene­my, and retiring to some Desart or By-place, there to begin à Cruel combat, never to be left of till by God's assistance (for whom they fight) they become more than Conquerors. Here we shall see à delicate Courtier clad in soft Cloathing, and abounding in all excesse Ima­ginable, awakened on à sudden out of his Sensual Le­thargy, and then instead of accustomed indulging Pas­sion &c. We shall hear that he is become à Servant of the most Abject, and that his dwelling is in Laza­rettos, Pesthouses, and the like loathsome places, no service being waved by him of Comfort, to those distres­sed, [Page 129] whether it be to dresse their stinking wounds, or to receive their last infected breath whilst he hear's their Confessions, and prepares them for another world. What have we like this among Protestants. Here we shall see a rich Merchand àdding house to house and field to field for many years, opening in the End his Eyes, and selling all he has for the reliefe of the poor and needy, To purchase that inestimable Iewel so often recommended to him by his Saviour, and so after incessant labours he laies up à certain Treasure in Heaven; whe­re neither Moth nor Rust can Corrupt, nor Theives break through and steal. Was ever the like example Shown by Protestants? Here we shall have à lewd Lais or Messalena that own's no God but Pleasure, that dream's of nothing but Dres­sing, Balls, Feasting, and what may seem to satisfy her unsatiable appetite . . . . . We shall have such an one, I say, wounded to the Soul in the height of her glory, throwing into the fire her Bracelets and tinkling Ornaments &c. Nor doth this Penitent Magdalen rest thus, but taking hair­cloth for her Attire, and à sharp Discipline for her Companion, call's her selfe often to account for her past Abominations, and with bread and water, or à poor Claresses diet, dayly blesses her merciful Father, that she has time to repent. Long may you search all the Annals of Protestants, before you find but one only of these Penitent Magdalen's, whereas most certainly Catholick Religion gives in Evi­dence of many.

13. Our Person of Honour goes on. There is no English Traveller but will Affirme, that in any one Popish Town of our Neighborhood, as in Paris, Gant; Antwerp, Liege &c. there is more Praying, more Receiving more Fasting, more watching, mo­re Almes-giving, more visiting of Prisoners, mo­re [Page 130] exposing in time of Infection, and in short more of any thing els, that either Revelation or reason call's Piety, than in all the Protestant Countries they ever saw in their lives. Yet more. Did ever any of those sublime Wits (here the Noble Person alludes to the very Poets of Dr Stillingfleet's own Re­ligion) When they are to represent à Holy and hea­venly man speak of à Minister, or bring him on the Stage? No certainly. 'Tis his part to be there if they in­tend to make the Auditors merry; But vvhen they ex­presse Sanctity and devotion in its greatest Lustre, vve then hear of nothing but of Ancorits, of Hermits, of Capucins, of Carthusians, or some such mortified Reli­gious men, all great Strangers to Protestant Re­ligion, however Dr Still. will, forsooth, have this Dull stupified Protestancy to be thought à serious Business, and Popery (God wot) à hindrance to Good life; That is, when Mo­narks and Princes quitted their Crowns and Scepters to live in à poor little Cell, when Em­peresles and Queens exchanged their Palaces contenting themselves with an humble private O­ratory; These and the like Heroick admirable examples of Vertue, are in the Dr's opinion to be look't on as hindrances to à Good life. Novv since the Dr will have Popery so destructive (add's this Person of Honour) and his Religion so con­ducing to good life, I defie him to show one Conversion or Mortification in his Church, that would move the least Wonder in any one, whereas the Primitive Chri­stians struck the very Infidels with admiration by their Heroique and pious Actions, most of which have been equal'd in every Age by their Catholick Successors, and sometimes Outdone.

14. Thus and much more the Person of Honour, once à University man, whose Wit, [Page 131] I am sure, and most excellent natural Abili­ties fully reach as high as the very best the Dr can glory in, and should we mention the known Improvement gained by his great Travels &c. we may with modesty say, there is no more comparison between the Dr and this noble Ad­versary,The great natural Ta­lents, an [...] abilities of this Person of Honour. than between à Owl close in an Juy bush and à Soaring Eagle, that sees what's do­ne in other Nations. All the Dr can reply for his Protestancy when we produce these Eviden­ces of Mortification, and contempt of the world in Popery, comes at last to this (so so­me have pleaded) that the Protestants mortifi­cation and contempt of earthly things is, for­sooth all Inward, lives in Souls, though not seen outwardly. This pritty Shift remind's me of à pleasant Story related not many years since. A Virtuous simple man, I knew well, lent his horse fat and in Good case to one that bor­rowed him for à Journey of nine or ten dayes, the poor horse returned to his Master, quite changed was very lean, little remaining but Skin and bone. The Owner much wondring at the Change Askt how his horse became so meager? O said the Traveller, Sr, though the poor beast outwardly appear's, as you see, very thin and starued, yet he is fat, and well to passe Within. The Story (whether true or no import's little) well expresses our Protestants Mortification and Vertues kept (from appea­ring) within dores, though our saviour com­mand's quite Contrary. Sic luceat lux vestra &c. Let your light so shine before men, that they may see your Good Works, and glorify your Father who is in Heaven. A Dunce may defend his Duncery, and the most griping Userer in [Page 132] the world his Liberality, if the one by saying he is learned Within, and the other interiourly li­beral, may serve the Turn.

15. In à word, Reader, summon up the very most or best that beares à Semblance of Religion amongst Protestants, it amount's on­ly to much Vain and Idle talk now and then bawl'd out on Sundayes, whereof you have In­stances Good store in those late Books Writ­ten by one that want's neither Wit nor Judge­ment, I mean that Ingenious Author of the Contempt of the Clergy. One, saith he, preachesObserva­tions upon the Answer page 125. of Christ and tells his Hearers; That Christ was the Christ, that vve must lay out for Christ, close vvith Christ, rest, and lean, role, toss, tumble and vvallovv on Christ &c. Another preaches of Me­ditation, and makes great Discoveries. Medi­tation Page 125. is like chevving of the cud, like climbing up into à tree, like digging Spiritual gold out of the Mine of the Promises, like the Selvidge vvhich keeps the Cloth from ravelling, like à Hammer that drives the nail to the head, like going to Plough, like à Gun full of povvder, with much more. A third takes for his Text. But his delight is in the Lavv of the Lord, and gravely observes an Emphasis in eve­ry word, and that the first Word, But, is à But indeed, or à Hogs-head full of Spiritual wine, he will broach it, tast à little, and then proceed, But I leave him to his broaching and tasting, and must tell you briefly of à fourth great Preacher, who taking that of Gen. 42. 2.Grounds of the con­tempt of the Clergy page 69. And one told Iacob, and said, Behold thy Son Ioseph cometh to thee, presently made it out, that his Text vvas à spiritual Dyal, for here, saith he, are tvvelve vvords vvhich represent the tvvelve hours, and the vvord (Behold) is the hand of the Dyal that point's [Page 133] at every vvord in the Text. Novv as it must needs be one of the clock, before it can be tvvo or three, So this Bawler will handle this first word And, (à small Particle,) but small things saith he, are not to be dispised. Matt. 18. 10. Take he [...]d you dispise not one of these little ones. For this, AND, is as the Tacks and loops amongst the Curtains of the Tabernacle, the Some Prea­chers ridicu­lous. loops did couple the Curtains, So this, AND, being put into the loops of the vvords immediatly before, doth cou­ple the Text to the foregoing Verse, and sevves them clo­se together. To tell you more of this stuff; how Souls ought constantly to gape after the Lord, even as Oysters gape, how they are laid à bleaching, or how the Sun of Justice (CHRIST) passed through the Twelve Signs of the Zodiack to vv [...]i­ten them, would be no less ridiculous and spor­tive to the Reader, than these rare gifted mens Sermons were to their Heares, yet Gentlemen, saith the Dr, our Religion is à grave and serious thing, and à severe account must be given to God of any thing, vve say about it. If what is here briefly hinted, be grave and not in à high measure Comical, all Notion of gravity is lost with me.

16. It will, I know, be replyed. The most of the English Clergy preach not thus. Ve­ry true, for many do it much worse. Such are those who after à halfe years hammering on à Sermon, briskly mount the Pulpit as if it came by Inspiration, and thunder out little but hardOthers worse. Greek words, and Vengeance against the Pope and Popery, who with one houres Breath, id­lely spent, thought to Preach down twenty old Catholick Positions by à pretty Twirl, or eft­soons saying in Greek. From the Beginning it vvas not so. Such are those who more preach Them­selves, than Christ Crucified. That is, feed the [Page 134] Phansy with à Gingle of words choicely laid to­gether▪ but touch no hearts; These they lea­ve as cold and frozen as the Stones they stand on, yet all must be thought grave and serious, ThoughHeb. 4. 12 the Apostle tell's us, that the Word of God is lively and forceing, reaches to the Division of the Soul, and Spirit &c. Such finally are those, whom the Gospel boldly rebuk's. Dicunt sed non faciunt talk on, but blast all That's said, in doing quite Contrary. I have both heard and read of no mean Clergy man amongst Protestants, who upon Proofs ta­ken out of Scripture and Fathers, shewed that Ab­stinence from flesh on Dayes appointed, ought to be observed, yet the very next Fryday noHypocrisy Scandalizes, (Christmass day) was found by à Friend with à good Capon and some Partridges before him. The Divine after à little Pause said, Sr, let not this Scandalize you, for you knovv Fasting and Abstinence, are only Selfe denials. In reallity there is nothing I lo­ve like fish, and therefore to chek the lust of my Appeti­te, I am content vvith these fevv Birds. What's this, but Saying and not Doing, in à word plain fraud and Hypocrisie, Those evils Dr Still. pretend's to abhorr? Would he did so seriously, but all is not Gold that Glisters, for what we often read proves too often true, Sunt multa fucis illita quae luce purgentur tuâ. Much that naught is, and rotten at the root, lies under à fair Outside of foul VVorks, which God at last discovers.

17. Mr Dr, did our Catholick Divines ei­ther Preach, or do like these, They would be­come hatefull but (Thanks be to God) all is Contrary. One preaches every day in Lent, and as occasion fall's out highly commend's, and pioussly exhorts to observe that Duty of à long Abstinence. But is here all? No [Page 135] To perswade the more efficaciously by good Ex­ample he abstain's himselfe from Flesh, not only during the time of Lent, but some, the whole year long, yea all the dayes of their life. Such men I know. Have you, Mr Dr, any that Preach and do like them? Have you any that undertake à whole Advent, when by reason of the approaching Feast of Christ's Sacred Nati­vity, every Orator has occasion to lay forth the Poverty, and Obedience, of our Infant God? Our Preachers do this with great Benefit to their Hearers, and work strongly upon hearts, by good Example, by real deeds, and laudable Effects. They insist much upon the Contempt of theIn what manner our Catholicks preach. world▪ and in good earnest contemn it, using nothing as their own. They preach Christ's Poverty and practise it, their Cloths, Diet, Lodging (despicable in your eyes,) are so poor, that in case they reach to what is ne­cessary for life, 'Tis enough and deemed Plenty, And their Obedience is so riged, that notwith­standing the Eminent parts wherewith God has endued many, They cannot see à Friend, orThey practi­se what they preach. stir à foot abroad, but with leave given by Supe­riours. Add hereunto their many other Labo­rious Employments, as is the due attending Pe­nitents upon Sundayes and Holydayes, their fre­quent visiting the sick; Though called on at Mid­night, no delay made, they run in the cold of Winter, And, which may be an eternal Confu­sion to your uncharitable Lazy lives in England, if à Plague or great Mortality by God's permis­sion seize upon à Town or City, These very men willingly Hazard health, and life, and no few of my acquaintance, have dyed in that hot Service. This, Sr, is to Say and Doe, and I ho­pe [Page 136] both Grave and serious. If you have any Thing like it Speak out, and shame us, otherwise to Tell us; Gentlemen, Religion is à grave and serious Thing, while you show us no real effects of Gravity, but These and the like barren Negatives. No Au­sterity, no interiour Mortification, no Fasting, No converting of Souls to the better, No practise of Poverty, No strict Obedience, No quitting your Beds to visit the sick, No assisting the Infected, and which undoes all, nothing like à Miracle amongst you, nei­ther when you began your new Whinsey, of Reformation or ever since. To talk Î say, as you do of Gravematters without grave Substan­ce, is meer Hypocrisie, à Canting Language, odious and offensive to God and man. Thus much of à short Digression, it remain's that we solve some Objections proposed against the Mi­raculous Vial at S. Maximins.

More of the Miraculous Vial. Holy Reliques defended. Of Dr Launoys Virulency.

18. Dr Still. Object's first. If we must believe S. Mary Magdalen's Vial, why may we not as well admit the rest of your Church Reliques, for ex­ample,Dr Still. page 474. the Foreskin of Christ, which as Cardi­nal Tolet saith, hath wrought great Miracles at Calcata in Italy, and yet Ferrandus tell's us that Germany, Flanders, Lorain, and France boast of ha­ving it? Answ. Where we have the like Au­thority for other Reliques, as for this of the li­quifying Vial, we prudently yeild the like as­sent upon humane Faith, and therefore own [Page 137] what grave Authors Write of the Sacred Prepu­ce.Ferrand, lib. 1. Disq. Reliq. sect. 1. Viz. That as Ferrandus witnesses, the Blessed Virgin à little before her Assumption, commit­ted that Relique to S. John with some of our Saviours precious Blood▪ which She sorrowful Mother, when her Son was taken down from the Crosse, carefully gathered out of the Wo­unds of his Crucifyed Body. And shall we call this into doubt saith Ferrandus, when the Queen of Heaven in after Ages gave Assurance of it toS. Brigit Revel. 6. S. Briget, yet living upon earth? The Dr re­plyes not at all to this Authority but only fri­gidly Saies, it were Good to understand where the Prepuce is? It would, Sr, be likewise Good to understand where your Protestancy was two or three Ages since, make you but thus much out upon any Revelation imparted to S. Brigit, We will yeild it once à Being in the world, yea and more, à longer Continuance; But never yet could you or any say, where or in what pla­ce it was. The Sacred Prepuce Mr Dr once com­mittedWhy the sa­cred Prepuce cannot be Supposed lost? to S. John, cannot while so many lay claim to it, be supposed lost, In case some be mistaken in judgeing they have it, and have it not, the Errour arising out of invincible Igno­rance, is pardonable, and in Justice not impu­table. O but Saies our Dr, The same worship is given to all those places where its thought to be, And, (as he pleases to Suppose) Miracles li­kewise equally wrought there. Answ. Where God vouchsafes to work true Miracles by that Relique, there I say it is, and therefore will soo­ner grant it multiplyed by Divine Power in ma­ny places, than unreasonably dare to deny the Miracles. I know Ferrandus solves the Difficul­tyFerran. lib. 1. c. 2. sect. 2▪ another way, and thinks those several Pre­puces [Page 138] are only so many divided Parts of the Um­belical Reins, yet preserved in Italy and other Countries; But I willingly wave this Authors long discourse, and in lieu of it Propose à se­cond Objection.

19. S. Athanasius cited in the 2. Nicene Sy­nodeAthanas. lib de Pas­sione Ima­ginis Do­mini. seem's to assert, that no other Flesh or blood of our Saviour remain's now on earth, be­sides that in the Holy Eucharist. I wonder the Dr makes use of these words, because as Quo­ted by him, they necessarily prove the Blood in the Blessed Sacrament to be truly and really Christ's Sacred Blood, For if none really remain on earth but that in the Holy Eucharist, that most certainly is Supposed to be the true real Blood of our Saviour; So if any truly say, no­ne is in the house but Peter, the Assertion neces­sarily implies Peter to be there. Briefly; Cardi­nalBellar. de Ecc Scrip. Anno 340. S. Athan. Bellarmine Answer's, that the Book cited is not held the Work of the Ancient Athanasius, but of some other Author much later. Again, Saith he, the late Quoted words are not all ex­tant in the Greek Copy of the Nicene Council nor recorded in the Version of Anastasius Biblio­thecarius, Therefore seem an Addition foisted in by some, after the debate had before Pope Pius the second, concerning the Sacred Blood of Christ. Moreover saith Bellarmine, to As­sert that none of our Saviours Blood remain's on earth besides that in the Holy Eucharist, con­tradict's the Tradition of the Church of Mantua, which glories in preserving part of the Blood, which truly issued out of our Saviours Side, and Pope Leo the third, (then) eight hundred year's past, declared it to be so, who as many French Writers recount, went at the Instan­ce [Page 139] of Charles the Great to Mantua, with Inten­tion to be informed of the Truth, as likewise of the Miracles wrought there by Virtue of that precious Treasure, where the Pope receiving full Satisfaction, approved all by à special Bull as Baronius cited by Bellar. witnesses. For àBaron. tom 9 ann. 804 Pari­siens. in Henrico 3. Rege An­gliae p. 717. Conclusion of this whole matter Bellar. quotes Matthew Paris who Saies, that the Patriarch of Hierusalem sent to Henry the third King of En­gland à little Vial containing à rich Present, the Very true Blood of our Saviour, which was re­ceived with great joy and Veneration all En­gland over. Our Catholick Bishops then prea­ching in their several Districts, highly esteemed the Gift, and shewed of what worth it was, with much Zeal and fervour.

20. Ferrandus Quots these words out of Po­peFerran. sect. 1. Pius his Bull. Veritati fidei &c. It is no way against Faith to affirm, that our Saviour in me­mory of his Sacred Passion left here on earth some parts of his own precious Blood, where­unto, (besides Leo the third) two other Popes Sixtus the Fourth, and Julius the Second accord with à whole Legion of Catholick Divines, saith Ferrandus. The Testimony also of EuthymiusEuth. Mo­nachus Zi­gabemus in coufut. Sectae Sara­cenicae. in his Confutation of the Ismaëlits or Sara­cens is here most memorable. Non umbram Christi &c. The Blood, saith he, which ran down from the Body of our Crucified Saviour, proves, that we have not à bare Shadow or Semblance of Christ, but Christ really Crucified in mortal Flesh, This Blood is yet kept amongst Christians, and visibly boyling up, cures many Diseases, and that it is our Redeemers Blood, most clear and uncontestable Miracles make manifest. I hope These few Authorities and many more al­ledgeable, may happily teach the Dr to rule [Page 140] his Tongue better, and to Surcease from his roa­ring out against our abusing Mankind with Vials, and turning the most Holy Religion in the vvorld in­to à meer Shevv and Ceremony. Meer empty and peevish words, void of weight, and all shadow of Reason.

21. A third Objection. All the Blood of our Saviour Shed in his Sacred Passion vvas as many hold, reassumed at his Resurrection, Answerable to an old Maxim. Quod semel assumpsit non demisit. The Dr to his shame blindly stumbles upon the Difficulty, after he had (as it seem's) read Fer­randus his clear Solutions, but was willing toFerran. ci­ted sect. 7. conceal what he would not have à Reader know. Briefly; None Saith Ferrandus, can Assert that our Saviour reassumed all the Parts of matter added to his Sacred Body by continual Nutri­tion, without making it of à monstrous Bignes­se, yet those particles once were united to his Divine Person, though never reassumed, Why Therefore may we not Say, that as our Redee­mer left on the one side great Quantity of his Blood as à Testimony of his dear Affection to Mortals, who reverently preserve it; so on the other, when he rose from death He resumed so much Vital Blood (perhaps, saith Ferrandus, taken from some other matter) as was sufficient to constitute his Glorious Body in à perfect Sta­te of Immortality. Again, were it needful, Why might we not assert, that, that copious torrentThe Dr may think this Doctrin Strange But that's no matter. Let him read Divines. of Blood which fell from Christ in his bitter Pas­sion, remain's yet Hypostatically Vnited to the Di­vine Person? His dead Body lying in the Grave retained still, (all confess) the Hypostatical union, and so did his glorious Soul in Lymbo, Though all that time far distant from the Body. [Page 141] In like manner, that precious Blood which plen­tifully gushed out of his Veins, may, to verify that Maximin both be reassumed, and yet still re­main on earth in Mantua, in S. Maximins Church with the Xantons also, and some other Parts of Europe. And thus the Divine Blood now shut up in our Saviours Body in Heaven And here on earth in the Blessed Sacrament, may without Prejudice to Faith, be thought Individually the very same, yea (and were this certainly known) adored likewise with Latria, or Divine worship. I am Sure the Doctrin is held sound by the lear­ned Gregory de Valencia, and maintained by many other great Divines.

22. Yet Ferrandus Cited. §. Addo Sudorem. Valent▪ in 3 P. Disp. 1. quest 5. punct. 1. Dul. 3. Lucae 22. v, 44. Pondering that Passage in S. Luke. And his svveat became like drops of blood trickling dovvn to the ground, curiously observes, that the Greek word [...], properly signifies grumos [...], that is concrete, or little clottered Balls of Blood, which condensed by the Cold of the night, trickled down in that Agony, And however mixt with earth, were afterward gathe­red up by careful hands, though the Dr sim­ply tell's us▪ S. Magdalen had no time at our Saviours Passion to do that service to her Lord and Master. Now these very Particles, or pre­cious drops may well augment that Treasure, whereunto so many lay claim, and prudently Judge, they yet have in keeping some Quanti­ty of our Saviours sacred Blood. And truly, when, no meaner à man than Pope Clement the V. earnestly sollicited Henry Bishop of Clare­mont, to have but à small Portion of our Sa­viours Blood sent him (then in that Bishops cu­stody) This fact alone, recounted by Ferran­dus, [Page 142] Showes (methinks) what high esteem the greatest Prelate upon earth had of that highly va­luable Treasure.

23. It is Strange to see what slight Stuffe fol­lowesLib. 1. c 2. sect. 3 § la­crymas. in the Dr. When Ferrandus Proves out of excellent Authors, that our Saviours Teares (perhaps more copioufly Shed than those of the Poenitent woman Luke 7. 37.) are yet preserved in France, and moreover Showes out of Anti­quity, that Teares have been kept very long. The Dr Medles not with his Proofs, but won­ders at the matter, and thinks it à pretty compe­tent Miracle, that teares should last so long. Again, when he Assures us upon undeniable Authority, that some Locks of our Saviours hair, some parts of his swadling bands, with his Seamless Coat (Reliques easily kept without Corruption) are yet in being, and tell's us where, and in what pla­ces, The Dr still wondring Answers no Autho­rity,Lib. 1. c. 2. sew. unica. But jeers at all. Lastly when he makes it clearly out, that à considerable quantity of the Blessed Virgins milk (naturally more liable to corruption than hair or cloths) continues yet preserved with great Reverence in Judea, Italy, Spain, and France, the Dr got into à Jocular humour, laughs at the Author, but finding his Reasons and Arguments too hard, very wisely as his fashion is, waves them, in à word replyes to none.

24. Here is one attested by as grave Authors as ever wrote, and well wroth the Readers know­ledge. In the time of Baldwin King of Hieru­salem, à meer handful of Christians, Three thousand in number and no more, totally rou­ted and overthrew fourty thousand Saracens. If you Ask how the Victors came armed? Ba­ronius, [Page 143] Robertus à Monte, Marianus Sicu­lus,Baron. to. 12. ad ann. 1124. A monte Ap­pend. ad cron Sigl. anno eo­dem Mari. Sicu. lib. 5. Rerum Hisp. and other Writers Answer. The Patriarch carried our Saviours Ensign, or the Banner of the Holy Crosse, an other great Prelate à Lan­ce, And lastly the then Bishop of Bethlem marched on, bearing before him some Quantity of the Virgins Milk, enclosed in à little Pyx of Gold. To these, armed with sacred Reliques, God ga­ve that known and most signal Victory. Joan­nes Mariana, à man of great repute for Lear­ning and Judgement, recount's how nobly Le­wis,Joan. Ma­riana lib. 13 De reb. Hisp. cap 8 the most Christian King of France, enriched the Cathedral Church at Toledo with most pre­cious Reliques, to this day carefully preserved in the Holy Sanctuary of that Church, together with the Kings own Authentick letter. The Substance whereof set down by Mariana is, as followes.


Lewis by the grace of God King of theKing Lewis his letter to the Canons of Toledo French, sends Greeting to his beloved the Ca­nons and the whole Clergy of the Church of Toledo. We desirous to gratify you with à Present of great Value, moved thereunto by the earnest Petition of John our Venerable Archbishop of Toledo, have taken out of our own Sanctuary choise and selected Reliques, which were sent us from Constantinople, and freely bequeath them to you. Viz. Some of the wood of our Saviours Sacred Cross, with one of the Thorns which crowned his blessed head, some Quantity also of the Milk of the ever blessed Virgin Mary, parts likewise of the purple Garment, wherewith our Saviour was clothed, as also of that Linnen which he gir­ded about him at the washing of the Apostles feet, and some of the Sindon wherein his Sa­cred [Page 144] Body; when it lay in the Holy Sepulcre, was wrapped. We Therefore ask and require in our Lord JESUS, that you receive and con­serve these Holy Relicks with all due respect and Reverence in your Church, That you be of­ten mindful of me in your dayly Sacrifices, and devour Prayers.

Thus that pious and most Christian King, whose high esteem of Holy Reliques, and amongst the rest of the Virgins Milk yet preserved, sufficiently, me­thinks, Check's the Dr's boldnes, when he rashly tell's us without any semblance of Proof.Dr Still. page 484. There can be no sussicient credibility in the Testimony gi­ven to the Reliques of the Roman Church. There are, Dr, already most credible Testimonies produced, Ergo they can be given And are so per­swasive to our Intent, that no Foolhardy Spirit of incredulity amongst you, whereby you would fain obliterate all memory of our Saviour, (be­sides à little bare talking of him) shall ever aba­te, or Discredit, while humane Faith is in the world.

26. The Dr in the next place return's once more to the Vial at S. Maximins and hopes withPage 485. another throw to break it in pieces. This Vial, saith he, is supposed to be of S. Mary Magdalen's own bringing into France, and its worth the vvhile to knovv hovv it came thither? Answ. It is well worth the while (when to purpose) to write whole Volumes, as have been Written upon this sub­ject, Sure all are not to the purpose, for I find no little Confufion among Authors, though no one I ever yet read, Opposes what I for­merly asserted, and still defend, as à Truth. Viz. That at S. Maximins in France there is [Page 145] à Miraculous Vial, called by the name of S. Mary Magdalen's, which Liquifyes and boyls up every year seen by thousands, and owned the whole world over, an undeniable Miracle. This Mr Dr, (the only Thing I insisted upon)page 478. you shamefully wave, and neither grant, norThe Dr wa­ves what I insisted upon. plainly deny, well content to cheat your Rea­der with à few dull dark words of Miracles done in corners, and shewed to ignorant People, who have no skill in Opticks, nor Iudgement to difference the boy­ling up of à thing from à natural cause, and by à Miracle. What's here but one witlesse Calum­ny after another? Have all, who for so many Ages have Shown the Vial to others, practi­zed (like Rogues and Impostors) False dealing▪ or Legerdemain? Were there never any Spe­ctators all this vast while judicious enough, to discern between jugling with an Optick (if yet such à jugling be possible) and the real boyling up of concrete Blood? But above all, Mr Dr Satisfy my Curiosity in one doubt, Point me out that natural Cause, whereby Blood min­gled and congealed with earth, boyles up upon good Friday in the Holy week at such à preciseNothing in nature can cause congea­led blood to boyle up at such an hour on good Fri­day. houre, and you will show your selfe more skil­ful in Nature than ever Aristotle was. There goes à pretty story of Galen the Physician, who once meeting with S. Mary Magdalen under­stood by Her, that Christ restored sight to one born blind; If so, replyed Galen; Christ knew well the Virtue of mettals fetcht out of the veines of the earth. No sooner, Sr, shall you find out the Natural cause of the boyling of this Blood, but Galen will be ready with his Minoral that cured the blind mans Eyes; which is to say never. Yet upon this fourh, and the now mentioned [Page 146] Calumnies, you vainly exhort. For Truths sa­ke, if your Church hath such Miracles as Christ and his Apostles had, never send us to Loreto, or Compostel­la, or S. Maximins in France.

27. Thus much noted concerning the true State of the Question between the Dr and me, which is whether there be such à Miraculous Vial at S. Maximins, we might were we minded to Write, as I said Volumes, further enquire how it came thither, whereof I shall give some few hints leaving the Decision of the whole mat­ter to Authors, who have largely handled this difficulty.

28. Joannes Launoy, à learned Dr of theLaunoy de commen­titio, Laz: Maxim: Mariae, & Martha, in Provinciam appulsu. Dr Still: page 486 Sorborn, saith our Dr, hath proved in à set Dis­course that for à thousand year's after Christ, it was the constant Tradition of the Greek aod Latin Church that Lazarus, Martha, and Magdalen all dyed in the Eastern parts, and not à word of Maximinus, and that the whole Story is taken out of à fabulous Book pretended to be Written by Marcella the Servant to Mar­tha in the Hebrevv tongue, translated by one Synthex into Latin. Hence followes à grosse Forgery not only in the whole Story of these Saints com­ming into Provence, But this is also consequent▪ as Launoy and the Dr pretend, That the fourth and fifth Lesson in the present Roman Bre­viary, of S. Martha are meer Fables, unwor­thy to be registred, and so likewise is all, that Vincentius Bellovacensis recount's of this Sub­ject,Vincen: spe­cu: tom 4: Histor: lib: 9: cap: 94: 95: and mo­re in the ensuing Chapters: out of the Gests of S. Mary Magdalen, of Lazarus, and that whole Holy Com­pany.

29. Courteous Reader, Note in the first place the fraud of Dr Still. who guilfully Seem's to content you with relating à Story by halves. [Page 147] He tell's you indeed what Launoy Saith, wit­houtThe Dr's fraud: the least mention of three other grave Au­thors who have made it their work, to refute Lau­noy. This Dr Still. could not be ignorant of, if he ever read Launoy. One is, Joannes Baptista Guesnay, otherwise called Peter Henry, in his Elaborate Annals printed at Lyons. AnnoGuesnay Annal: sive Masilia, Gentilis, & Christian: 1657. Towards the End of this Tome you will find the Authors close Observations, made u­pon à Decree set forth by the Supream Senate of Aix against Launoy, implying à full Con­demnation of all he has Written against the Ar­rival of S. Mary Magdalen at Marseils, calling it false, impious, and pernicious Doctrin, and final­ly commanding, that his Writings be suppres­sed, that no Stationer sell them, nor any read Them, for the future. All this was done upon long Deliberation and consultation had with the most learned of the University at Aix. John Launoys second Antagonist is Monsieur Denys de la Saint Baume in à French Treatise, entituled. Le Triomphe de la Magdaleine en la creance & venera­tion Denys Gentil▪ homme Provancal. second Edition. des ses Saintes Reliques [...]n Provence, suivie & em­brassé par toutes les Nations du Monde &c. The last Adversary Launoy meets with upon this Subject is Theophilus Raynandus, potens opere & Sermo­ne, one that can both Write and speak home, when justly provoked, and occasion requires.Raynaudi Polemica. Tom. 18. sub Titul [...] Hercules Commo­dianus. pa­ge 332. As it is not, (saith Raynaudus, citing Irenaeus, necessary for any to drink up the vvhole Ocean, to knovv whether that Water be salt, so it is needless to cloy you with too much of Iohn Launoy's Elucubrations, à tast on­ly of them, rudely disgested by this turbulent and seditious mans VVit born to make dis­cord in the world, will be enough. Thus Raynaudus.

[Page 148]30. Have you ever heard, saith Launoy, ofSe Rayn. quaesito 1, old women sitting by the fire side in à long win­ters night, and telling Tales? No better is the Story of Mary Magdalen and Martha reco­unted in the Roman Breviary. Again, As Dr Still. slights the Relation of S. Mary Magdalen's preaching to the People at Marseils, because, forsooth, S. Paul allowes not à woman to preach, so Dr Launoy deeply reproves the Roman Mar­tyrologeRayn. quae­sito 2. 15. Decemb. where we read that S. Christiana à Servant woman preached to the Ibe­rians and converted many to Christ. Raynau­dus tells you how this frontless man Opposes no lesse than twenty Popes, who approved the Re­liques at S. Maximins Church, Saying they all erred and were f [...]lthily deluded by the Domini­cans grosse Lyes and Impostures. Launoy's un­worthy dealing with general Councils, chiefly the Councils of Florence and Trent, you haveRayn. quae­sito 3. laid forth by the same Author. Of his vilifying Saints Canonized by the Church, se RaynaudusRayn. quae­sito 4. cited, where he calls S. Antoninus Arch-Bishop of Florence, pecus & mulus, à beast, sheep, or Mule, as you Please. Speaking of S. LewisLaunoy's boldnesse. the IX. the Gem of Kings, who devoutly came to visit the Solitary place called the Holy Balme where Blessed Magdalen retyred herselfe in the height of Contemplation. Sic, saith Launoy, Mendax fama incepit. Thus the lowd Lye of Mag­dalen began, imposed on the too credulous King by the Dominicans. Whoever desires mo­re of Launoy's siding with Hereticks, of his high contempt of Religious Orders approved by the Church, of his grosse undervaluing Baronius, Canisius, Lorinus and other more learned than himselfe, may please to Peruse Raynaudus in the following Quaeries.

[Page 149]31. Yet halfe is not said of Launoys viru­lentLaunoy's strange con­tempt of Authors. Spirit, who accounts all, lying Impostors, petulant Scythians, Divulgers of old wives fables, sel­lers of Trifles, that dissent from his perverse and crooked Judgement, in so much that the Cen­sure of Julian the Apostata fits him right. No Savage beasts seem more deadly Enemies to man, than some Christians are in their Writings against Christians, whom they seek not only to Torment, but if possible, to tear in pieces. And thus much of John Launoy, our Dr Still. learned Sorbon Ds, as like to like, as an Egg to an Egg, Launoy worse in this, that he bear's the name of Ca­tholick, whether really so, is best known by his Writings.

32. Who desires more of this Subject may please to Peruse the two Authors already cited, Ioannes Guesnay, and Monsieur Denys, Both goe hand in hand together, build upon the same Fundations, and dissolve Launoys Arguments much after the same manner. Their Assertion is, That S. Mary Magdalen, Lazarus, Martha, and S. Maximin arrived, as you have heard, at Provence in France, where Blessed Magdalen dyed. One Proof hereof is taken from à ne­ver interrupted Tradition, received not only in France, but all over Italy, Germany, Spain and Rome also, And it seem's hard that à Con­sent so Universal should be grounded on à Fable. The general Approbation of Popes yeilds à second and most convincing Proof. You28. Popes▪ have appro­ved the Re­liques at S. Maximins. may reckon, saith Monsieur Denys, in the Bul­larium of S. Victor at Marseils, and the Mo­nastery of the Holy Order of Preachers at S. Maximins 28. Popes that by several Bulls have approved the Reliques in those places, [Page 150] and some in express Terms honour them by the name of Blessed Magdalen's Reliques. Boni­face the VIII. Charles the second King of Sicily and Count of Provence, speaking of S. Maxi­min's Church, plainly Say That S. Mary Mag­dalen's Body lies buried there. Pope Benedict the XI. uses the like expression in his Bull. In qua quiescit corpus Mariae Magdalenae. Et apres, saithDenys pag. 10 n. 18. at these words. La cinquie­me. L'Authori­te &c. Denys, nommant La Sainte Baume, makes men­tion of à Holy Grot or Cave, where the Saint lived à Penitential life. The work would be long for my short Discourse to name other Po­pes recounted by Denys upon this matter, Plea­se yet to know, that Clement the VII. com­ming to Marseils, would not return to Italy be­fore he had done his Devotion to S. Magdalen's Holy Cave, and the Church of S. Maximin, where he said Masse, and imparted an Indulgen­ce to all those who upon the day of her departu­re out of this life, and her Translation the 16. of June, should visit the said Church of S. Maxi­min. This great Prelate moreover desires, That the Church of S. Maximin where the Head of S, Mary Magdalen is seen upon the high Altar, (and we, saith the Pope, Celebrated Divine Masse) be frequented with all due respect and Honour. Gregory the XI. who removed the See Apostolick from Avignion to Rome, en­riched S. Maximin's Church with great Gifts, be­fore his return to Italy. Benedict the XIII. in time of the Schism, visited S. Mary Magdalen's Holy Cave, and the Church of S. Maximin, said Masse there, which done he gave an Indul­gence annexed to the day of the Saints Transla­tion, to Friday also in the Holy week when the Miraculous Vial visibly liquisies and boyls [Page 151] up, as is already noted. I am forced to omit much collected by this industrious Author, who exactly point's at the year, the day of every Bull, and Visits made by these now named,Num. 19. and other Popes there mentioned; Whence he concludes upon those clear matters of Fact, That the Reliques preserved at S. Maximin's are the true and Authentique Reliques of S. Mary Mag­dalen. Now if so many Popes have both reve­renced and approved these Reliques you must either rashly impeach them of Oversight and knavery in their approving Fables for Truths, or ought prudently to acquiesce in their Judgement with the rest of the Christian world.

33. A third Proof is taken from many Sy­nodes and Provincial Councils held in France,Another Proof taken from Pro­vincial Councils. where the fore mentioned Reliques have been approved, And S. Caesarius Archbishop of Arles at the Instance of Theoderick Count of Narbon and Provence presided, after that Prince had built à Monastery of Canon Regulars at Pinance, and Nobly enriched it with the Reliques of S.Denys num. 20. Mary Magdalen. Monsieur Denys mentions ot­her Synodes. His 4. Proof is deduced from ma­ny Martyrologes extant in France, That of S. Francis his Holy Order, has these express words. Decimo Calend. Augusti: At Marseils, The birth day of S. Mary Magdalen, who after Christ's Ascension cast into à Bark, was by Divine help carried into Fran­ce, and there made à happy End. Se more of thisNum. 22. Subject at the number here cited. A fift Proof is taken from Signal great and most evident Mi­racles wrought at S. Maximins by the Interces­sion of S. Mary Magdalen. The blind have re­ceived then sight, the stark deaf their hearing, [Page 152] the Lame their Limbs, the dumb their Speach, and incurable maladies have by God's Assistance been cured in that Holy place. See Denys ci­ted.Num. 26. A Sixt Proof, this Author calls the Mag­dalen's Triumph, exhibited not only in ProvenceNum. 27. But all Nations over, as appear's by the Honour which the greatest Persons in the world have gi­ven and still give to S. Magdalen's Holy Reliques at S. Maximins. See à large Catalogue of po­werful Kings, and Princes, of Queens, Dukes and Dutchesses, of Cardinals and Prelates, that have gone on Pilgrimage to these Holy Reli­ques, and honoured the place, where they are, with most rich and noble Presents. It is alsoNum. 14. memorable what my Author Writes of the Peo­ple within the Territory of Arles accustomed up­onPeople yearly repair to the Seaside, and thank God for the happy arrival of the Saints. Thursday in the Holy week after their Visi­ting the Parish Church, and Two little Chap­pels, To repair to the sea side, where prostra­te on their Knees, They offer up their Prayers, and Thanks to God for his careful Providence had over the little Bark that conveyed the Saints Magdalen, and Martha, with the rest to their Coast where they safely landed. This Custo­me has been ever since They arrived, and the Continuance of it from Age to Age, handed down by Constant Tradition, seem's à convin­cing Proof, while no man can Show it began in any latter Century.

34. Hence we Discourse. If Popes, Kings, Princes and Prelates, if whole multitudes of People rich and poor, noble and ignoble ac­count, as we have heard, the arrival of these Saints to Marseils an undoubted Verity; if all still reverence Blessed Magdalen's Reliques; if several Synodes assembled consisting of most [Page 153] Virtuous and learned Prelates, have approved them; if they remain still recorded in many Mar­tyrologies. If finally Almighty God hath de­clared for S. Magdalen and her Reliques by his own clear Signs from Heaven, unquestionable Mi­racles. If these particulars, I say, be manifestly made out, long may Mr John Launoy and his weak Partizan Dr Still. attempt to Eclypse the Magdalen's glory, but in vain, Whilst She and the other Saints now mentioned, live renowned in all Vertuous minds to the great Confusion of He­reticks. Thus you have, Courteous Reader, some part of S. Mary Magdalen's Triumph here Epitomized, more largely set forth in the Au­thors quoted.

35. For as much as concern's the SorbonParis print: 1659. Dr's Objections tediously Spun out in à whole Book, it is sufficient, that I, who only De­fend the boyling up of that Blood in à Vial at S. Maximins, remit you to the Authors cited, F.Launoy's Objections answered. Denys n. 11 John Guesnay and Monsieur Denys. Monsieur Launoy Saies first without any regard to ancient Tradition, that the whole Story of Blessed Mag­dalen, want's the Testimony of Ancient Wri­ters within the first Age of Christianity. No Wonder at the want, replyes Monsieur Denys, if we consider the many Saccages, and ruins fal­len upon Provence and particularly upon Mar­seils by the Goths, Vandals, and Saracens nine several times, to Say nothing of other sad Disa­sters. Mr Launoy Objects. 2. What ever weLaunoy page 228. produce for S. Mary Magdalen's arrival at Pro­vence, is taken out of à fabulous Book com­posed in Hebrew by S. Marcella, Servant to S. Martha, the Book, saith Launoy, is of àDenys n. 43 very late date about five hundred years since, [Page 154] not older. Monsieur Denys Answer's, some strange Phrensy seiz'd on Launoy in this Dis­course, For in another place he grant's, that Book to have been extant twelve whole Ages past, though neither here nor there, he brings Proof, Author, or Witness for any thing he Saith, but his own bare and proofless Word. In the same place, Monsieur Denys Showes, we rely not only upon those Acts of S. Marcella, having other both grave and Ancient Authors that Write of this Subject, and recount many Particulars not expressed in Marcella's Acts. Monsieur Launoy Objects 3. The Tradition of the Greek and Latin Church, whereby it appears, that S. Mary Magdalen dyed at Ephe­sus, for Proof whereof he Quotes Modestus Bis­hop of Hierusalem (recounted by Photius) Say­ing Magdalen, out of whom our Lord cast se­ven Divels was à Virgin, went to S. John at E­phesus, and there ended her Dayes. Monsieur Denys Answer's, its à shame to see how this Dr contradict's himselfe. In one Pamplet he will have Magdalen to Dye at Ephesus, in Another he produces Martyrologies that say she dyed at Hierusalem. In one Writing he find's Marty­rologiesLaunoy con­tradict's himselfe. for her death upon the 16.th of January, in others that day is Transferred till. 22. of Ju­ly: In one place Magdalen must be à Sinner dispossessed of seven Divels, in another, à pure Virgin, Yea and Martyr also. In à word, saith Denys, non erant convenientia Testintonia eo­rum, and therefore worth nothing. Launoy's Plea taken From the Tradition of the Greek and Latin Church you have amply refuted by Denys and Guesnay, who hold Modestus his Te­stimonyDenys n 32 cited, an unsound Apocrypha. Dr [Page 155] Stillingfleets little rubbish, gathered out of Launoy (he has no more) is easily Swept away by the labour here performed. To say more seem's needless.

36. Now we proceed to another Question, having again told you that it is far from my in­tention to dissolve all difficulties Proposed in this matter (not by Monsieur Launoy, much lesse by Dr Still) but because I meet with stran­ge Confusion among Authors in their debates concerning two Mary Magdalen's, thought by some distinct Persons, and à Third, if yet di­stinct,Luke 7. 37 not called Mary by S. Luke but Peccatrix à Sinner who watered the feet of our blessed Lord with her Teares, and wiped them with the hair of her head, Had we more light in this and some other particulars much might be cleared, which yet lies in obscurity. And what shall Monst Launoys most dim, abstruse, and mistie Discourse, without Decision of matters necessary to be known, be thought able to Contest with the whole Gallican Church, Her Tradition, and the Authority of Popes, Kings, Princes, and People, already mentioned? It is no lesse than à high Degree of pride to attempt it.


Of Dr Stillingfleets rude, bold, and sha­meful vilifying two renowned Saints, The Glorious S. Dominick and the Seraphical S. Francis of Assisium.

1. I Stand astonished at the Spite and Enuy of our unconscionable Dr, who could not but know before he put pen to paper, the great Wonders Authors of unspotted fame have recorded of these two glorious Saints. He could not but know in what Strange manner Divine Providence Propagated the two Holy Or­ders founded by S. Dominick and S. Francis, and this without the help of Arms, humane En­ticements, or any earthly commodity. The Propagation of Christian Religion gained much in the minds of men, by it's spreading over all Nations, and upon that Account was deemed by the great S. Austin, Miraculous, And shall weS. Austin lik. 22. de civit. cap. 5. think the large streaming out of Religious Or­ders, visibly before our eyes, altogether desti­tute of Divine Assistance? The Dr could not but know, if ever he perused History, how many painful Missioners have been sent out of these Religious Orders into several parts of the world for the Conversion of Iewes, and Infi­dels, as also of the happie success they had in drawing innumerable Souls from Infidelity to the Profession of Christianity. Finally he could [Page 157] not but know, that never Protestants (to their Shame be it) did any thinge like them either in the neerer, or further Parts of the large U­niverse, and yet, Forsooth, these Holy Saints, must be laid at, and reviled by à Petit Dr, though he neither refutes one Miracle Written of them, much lesse, can cast à blemish upon their Innocent and Virtuos Lives.

2. I Say he cannot for stark shame deny oneOf the Do­ctors fraud and Iugling Miracle Authentically recorded of S. Dominick, or S. Francis, having none of Authority to side with him, should he desperately attempt à De­nial, what does he Therefore? Il' tell you, he proceed's fraudulently, and juggles all along. First he slily passes over the greatest Wonders whereby the glory of these Saints is most advan­ced, not à word spoken to this purpose, and here Lies his Fraud. 2. He pick's out some few Miracles recorded by Authors most capable, at as he thought of bearing Jests, and these he set's forth with huffs and Scoffs hoping by that pret­ty varnish to make all ridiculous. Here you have his Jugling. And cannot an Atheist or Hea­then, think ye, would he try his Ieering Fa­culty upon Scripture Miracles (the whole Story of Samson for example, or of Eves conference with à Serpent) render those in like manner contemptible? Nothing seem's more easy than to flout, (it is the Dr's Usual strain) where the­re is no gain-saying Truth.

3. I Say the Dr waves S. Dominicks great Sanctity and choisest Miracles, and never tell's you of his fasting à whole Lent together with bread and water only; of his admirable Charity, of his desire of Martyrdom, of his profound Hu­mility, in rejecting Ecclesiastical Dignities, three [Page 158] Bishopricks one after another, He Saith nothing of the blessed mans Patience, in enduring the affronts of those wicked Albigenses, when they spit upon him, cast dirt in his face and tyed straw upon his back, to make him Contempti­ble. But did he Therefore repine? No, he went away as the Apostles did, rejoycing in be­ing thought worthy of suffering these reproaches for his Lord and Master Christ JESUS. Not à word have we from the Dr of the Saints admi­rable Power over Divels, though by making on­ly the Sign of the Crosse he cast seven unclean Spirits out of one woman, that afterward con­secrated herselfe to Almighty God. Not à wordThe Dr Wa­ves the grea­test Miracles [...]rought by S. Dominick of his ardent zeal for the Conversion of Souls, not à word of his great Austerity, when most frequently he made choice of the bare ground for à bed to lie on, Finally you have nothing of his stupendious Miracles though it pleased God to make the Saint renowned by raising three dead Persons to life again.

4. These and innumerable other certainSurius de de S▪ Do­min 4. Au­gusti. Wonders, Authors of great credit have reco­unted of S. Dominick, and are faithfully colle­cted by Laurentius Surius, but our Dr neither daring to deny the greatest, nor to discover fraud in any (for that's impossible) guilfully waves all, and content's himselfe with breaking á few Iests upon the Divel, who as the Dr will have it, Twi­ceStill. page 491. vexed S. Dominick in the shape of à Spar­row while he preached to Religious women, and once in the guife of à Monky. The sparrow, pitifully abused, and insulted over by S. Domi­nick had all his feathers pluck't off, and the Monky that play'd some Monky Tricks before the Saint, when he wrote late at night, was [Page 159] nodded at to hold the candle till his Toes beganWhat things the Dr picks out And laughs at. to burne. With these two Stories merrily told, the Dr sport's himselfe, and his jocular telling them must be thought an ample confutation of all S. Dominicks Miracles, Though he can neither blame the Saint for using the Divel hard­ly, much lesse evince that such matters of Fact, are false or forged. I wish the Dr would peruse the life of the great S. Antony, January the 17. Written by S. Hierom, where he will find what different Shapes the Divel assumed to vex the Saint with.

5. It is time meerly lost to follow the Dr through the rest of his senceless and weak Efforts against S. Dominick, For your Satisfaction here is one. All Authors recount that his Mo­ther near the time of her Travel, had à Vision that She bore à whelp holding in his mouth à Torch, which set the world on fire, à true Presage, as the real effects Shewed, of his il­luminating the world with the light of his Do­ctrin, and burning Charity. No, saith ourThe Dr's virulent words utte­red against S. Dominick virulent Dr, misconstruing all that Authors Write, S. Dominick was à true Fire-brand, ha­ving not near so much light, as heat in him. And thus he misinterpret's others, that call the Saint à Lyon upon the account of his undaunted courage in preaching boldly Christ's Doctrin to those pernicious Albigenses, and how effe­ctual his Preaching was, manifestly appear's by the innumerable Conversions wrought upon them. This Truth confessed by all Writers is à clear Testimony of the Saints light and ar­dent Zeal, prognosticated by that burning Torch, which his Vertuous Mother saw be­fore his Birth.

[Page 160]6. Again, saith our Dr, Lewis of Grana­daLud. Grana. Con. 1. de S. Domin. recount's that S. Katharine of Sienna had by Revelation, or saw in some Vision, the eternal Father producing his Son out of his mouth, and S. Do­minick out of his Breast, and said, the one is my Son by Nature, the other by Adoption. The most Blas­phemous comparison of all other, saith wise Dr Stil­lingfleet, Yea horrible blasphemy, to se à Fire­brand compared with the Son of God. Answ. The most ignorant Cavil that ever came from Dr. Pray you tell me, when Divine Wisdom, the Second Person of the B. Trinity, The First be­gotten before all Creatures, avouches of it selfe. E­go ex ore Altissimi Prodivi. I came out of the mouthEccl. 24 5. of the Highest, and the most learned Expositors upon this Passage, teach with Lyranus, that byThe Dr's ignorance discovered. Os, the mouth of the Highest, is meant, Mens Divina, the Divine understanding whereby the Eternal Word is produced, as our sensible words are by the mouth, Tell me I say what blasphemy lies here? Now, that the word, Mouth, accor­ding to the Phrase in Scripture properly signi­fies, Mens, or the Intellectual faculty, is ma­nifestPsal. 39. 30. by the Royal Prophet. The mouth of the just shall meditate wisdom, id est, The mind, or understanding Meditates, not the mouth that only speak's what the mind conceives. Nei­ther is there the least shadow of Blasphemy in the other Part of the Vision, where S. Domi­nick is said to be produced out of the Breast or charitable heart of the eternal Father, Answera­bleHier. 31. 3. to that of the Prophet. Charitate perpetua dilexi te. I have loved thee with everlasting Cha­rity, and the manner is signisicantly expressed by S. John. Sic Deus dilexit mundum &c. So GodJoan. 3. 16. loved the world, that he gave his only begot­ten [Page 161] Son for us. If the Dr tell us, God hath neither Breast, nor heart, he bewrays his igno­rance and knowes not that even Scripture it sel­fe (and so may Saints) often speak Anthropa­pathw̄s. For example, Cor meum ad Moab, saithJerem. 4 [...]. v. 36. God, Tactus dolore cordis, with à hundred like Expressions. O▪ But the comparison between the Divine word and S. Dominick seem's horrid. Pitiful. Adopted Children by Grace are right­ly called filii Dei, Sons of God, and the increa­tedRom. 8. 17. Word is also called the Son of God. Filius meus es tu Ego hodie genui te. Doth this compa­rison offend? No; Because there is no com­parison between Infinit and Finite, Eternal and temporal. Know therefore, Mr Dr, that the Generation of the Divine Word, was is, and ever will be Infinite, necessary, natural to God, and Eternal. The Filiation or Generation ofNo compari­son between the eternal Generation of the Divi­ne Word and the filiation of adoptive Children by grace. God's adoptive Children by Grace, is quite con­tray, purely free to God, not due to mans Na­re and lastly temporal, Sicut modo geniti Infantes &c. As now new born Children, Writes the Apost­le. These things are so plain to every young Student in our Schools, that the meanest Wit would be ashamed to propose them as difficulties, yet our Dr magnifies all as great matters, yea high Blasphemies. Much Patience, believe it, and no little labour is necessary to rectify halfe Scholars, when the matter concern's à Speculative point above their skill.

7. More trash followes in the Dr, not worth mentioning. The Divel saith he, once threw à stone at S. Dominicks Head, and hit only his Cowle. That is much like you Mr Dr, the Divel missed his Mark, and would have hurt or killed the Saint, you would decry his Mira­cles, [Page 162] neither throw succeed's, both Casts are in vain. Another time the foul Fiend came to Confession to S. Dominick, But the Saint, saith our Dr, presently smelt him out. And so may any soon smel out your Spite against the Saint, that slightly ponders your new strange way of impugning his Miracles. It is worth the while, Courteous Reader, to have this one point brief­ly laid forth.

8. Who ever will peruse Fr. Munio his com­mand,Munio 7. Generalis Ordinis S. Dominici Apoldia in vita S. Do­minici. laid upon Theodericus de Apoldia, and A­poldia's letter to Nicolas the IX. General, may find the life and Gests of Blessed S. Dominick Written by three or four Generals of that Holy Order, men famous for Sanctity. The Venera­ble B. Jordanus, S. Dominick's Immediate Suc­cessor,Great Au­thors who have Writ­ten of S. Do­minicks Miracles. was the first. Fr. Constantinus another, S. Humbertus à third, to say nothing of Fr. Gerardus Provincial, who returning from à General Chapter held at Luca in Tuscany, brought with him Authentical Testimonies of S. Domincks Miracles, many were sincerely atte­sted by à Person that lived with that Saint, Others were collected out of most credible Au­thors. These collections presented to Pope Gregory the IX. (certainty being given of their Truth by sworn Witnesses) prevailed so far with his Holines, that he approved all, as ra­re Examples of Virtue and clear Signs of Sanctity. All approved by the See Apostolick. Hence I argue, He that takes on him to im­pugn Miracles Written by grave Authors, and hopes to decry all by only relating what is said without producing one Witnesse against them, Shewes neither VVit nor Learning, and there­by becomes ridiculous, but Dr Still. evidently proceed's thus, Ergo he shewes neither VVit [Page 163] nor Learning; No VVit; because he only tell's us, what Authors have VVritten of things known before he ever set pen to paper. No Learning; because he refutes none of these matters of Fact upon any Authority or reason, but only tell's us his incredulity is so strong, That he will not believe them. Observe his Proof. He, saith the Dr, that can believe those Miracles reported of Dominick, need's not stick at any of the rest, Viz. Of the Saints Books being preserved dry in the midst of water, of his VVritings kept dry inSurius cited. the midst of Storms, of his earnest Prayer in behalfe of forty English Pilgrims going to Com­postella,Surius p. with me 533. unfortunatly cast away in à River neer Tholouse, whom the Saint Miraculously re­scued from drowning, by his Tears and Prayers before whole multitudes, Of his raysing from the dead the Cardinals Nephew called Napuleon Surius page 540. seen and attested by innumerable Spectators; of the Miracles wrought by S. Domnicks Rosary &c.

9. Now having said thus much, that is ba­rely related what great Authors recount of this blessed Saint, our Dr that never wrote any thing solidly in his whole life, very wisely end's thus. He that sees susficient reason to believe the re­ports The Dr's simple ex­ceptions against these Miracles. of these things upon their bare words, must rest satisfyed, that S. Dominick wrought Miracles. Can any thing be more bare, Blunt, and simple? Ey-witnesses saw these Miracles, many have been attested upon Oath, Saints and learned men have left them upon Record, the See A­postolick never proceeded to Canonize S. Do­minick for à Saint, without great Moral cer­tainty first had of his Miracles, No Author of credit ever contradicted them, yet all this Mo­ral [Page 164] Evidence grounded upon humane Faith, our Dr, unworthily call's Reports, and bare words. Judge, Courteous Reader, who Word's itThe Dr cheats his Reader. most, those Witnesses or the Dr? They, (as you have heard give in their Proofs, The Dr wit­hout the least hint taken from Authority or rea­son, tell's you upon his own Parole (not worth à rush) you are not to believe them, Therefore he (and not they) cheat's you with bare Words. I never yet saw Sectary like the Dr, mighty bold in asserting, but most cold and faint at his Proofs, when called on to make his Assertions Good. He must therefore either Judge those he Wri­tes for horribly simple, and reckon of them as Sots; Or like one puff't up with à vain Opi­nion of himselfe, perswade us that his bare word is to be taken, while he run's on in an end­less Tattle, and proves nothing.

10. In the next place our Dr has two or three blowes at the humble Seraphical S. Francis, but so unhandy or little dexterous, that I am asha­med to read him. The humble Saint is said to have tamed à wolfe by making the Sign of the Crosse upon him, and S. Tecla witnesse S. Am­brose, tamed wild beasts ready to devour her. What greater hurt in either VVonder than inWhat tri [...]s­l [...]s the Dr Produces against S. Francis. Daniel's asswaging the fury of savage Lyons? A­gain, saith the Dr, whereas Christ and his A­postles; thought it enough to Preach only to men and women, S. Francis his Charity went beyond theirs, and by the Counsel of Brother Sylvester and Sister Clare, goes to Avagna, and finding there great multitudes of Birds preached to unreasonable creatures, Saying. My Bre­theren (such was the language of the humble Saint) you ought to praise your Creator who has given [Page 165] you wings and provided for you, without your care. The humble Saint assures our Dr that long be­fore he preach't, those three blessed men in Daniel, Sidrach Misach and Abednago taughtDaniel 3. 77. him to exhort as he did, who invited not only the Birds of Heaven but the Mountains the fo­untains, the Sea and all the fish in it to blesse and Praise their Creator, And is this either hay­nous or Criminal in the Dr's Divinity? O but but the Birds stretched out their necks, clap't their wings, opened their Bills, and looked ear­nestly upon S. Francis. To satisfy the Dr I'le tell you à Certain Story attested by innumerable Ey-witnesses; You have it in the life and Gests of that Admirable Saint S. Thomas Cantilu­pe, Bishop of Hereford, cited above.

11. It happened that Edmund Earle of Cornwall once invited S. Thomas to say Masse at his Castle of wallingford on the feast of Pen­tecost, whereunto the worthy Bishop conde­scended, and while he was preparing himselfe to offer that unbloodly Sacrifice by Singing the Hymne. Veni Creator Spiritus (suitable to theA certain VVonder of birds singing with S. Tho­mas Canti­lupe. Feast) behold upon the Intonement of the first Verse, à flock of birds beating their wings and opening their bills, sang their musical Notes over against the Chappels window, jointly with the Bishop. VVhen he began the second Verse, the birds with voice and wings applauded as befo­re, and so continued their musick, strophe after strohe, till the whole Hymne was ended. The Earle and all (who were many) that heard and saw the VVonder going out of the Chappel, got à full sight of the Birds, Judged them to be about forty in number, and prudently thought them Ordered by Almighty God to VVitness, how [Page 166] acceptable that Oblation was, whereunto the Holy Bishop then prepared Himselfe and piously performed.

12. VVhat sayes the Dr, to this Story ta­kenSe R. S. Chap. 23. page 292. out of the Authentick Gests of our worthy S. Thomas (called in my Manuscript the 25. Miracle) and faithfully related by the Collec­tors of those Gests Quoted above? VVill he grant or deny? If he own's all as true, well might those little Birds to whom S. Francis spa­ke by some Secret and Divine impulse stretch out their necks and clap their wings at the Saints Preaching, as these other did at à worthy. Bishops intoning à Sacred Hymne. If the Dr think's to Discredit the Relation by one of his Jeers, have at him. I will prove it upon humane Faith farThe Dr can­not quilble at this Mira­cle. more creditable, than that Calvin wrote his Book of Institutions, Or that Mr Dr ever took Degree in any University I say if we rely on Re­cords only. VVe should have Good Sport would it please him to Put what I now hint at, to à severe Trial.

13. The last exception made by the Dr a­gainst the Seraphical S. Francis, concern's the bleeding VVounds in his side, hands, and feet,Paris Hist. Major. Ti­gur. in print. 1589. so wonderfully concealed (saith our Dr) that no man could discern them. Shall we silence this Talker by the Testimony of Three irrefragable VVit­nesses? The famous Matthew Paris highly estee­med by Protestants for his faithful Diligence;Se prote­stants Apo­logy tract. 2. cap. 3. sect. 1 subd. 4. page with me 538. and Sincere Narration of Truth (Nay one whom these new Gospellers challenge as à member of their Church;) VVrites thus of S. Francis: Be­fore the day of his death there appeared wounds in his Body, hands feet, and side, freshly bleeding, such as appeared in the Saviour of the world hanging on [Page 167] the Crosse, whereupon many Cardinals repairing to him demanded what this strange Sight meant; He answered this sight God Visibly showes in me, that you may believe in him whom I have Preached, Christ Crucifyed. Yet more. These wounds you see in me so open and bloody shall soon after my death close up, and be whole like my other flesh. Thus this exact Historian, and if exact, Judge Reader, whether the Dr err's not, inBonaveo. in vita S. Francisci cap. 18. saying No man could discern them. S. Bonaventure à great Doctor and Cardinal speak's largely both of the reallity of these VVounds, and li­kewise of their Visible appearance, adding that the wound in his Side, pierced as it were with à Lance, often sent forth Blood so copiously, that his Coat, and Under-wear, became wet by it. All this was Visible. Much more you have in S. Bonaventure which I Omit for brevities sa­ke, and only note that the Saint indeed endea­vovred by all possible means to conceal his VVo­unds (which perhaps occasioned Mr Dr to Say ut eorum occulta & mira vis stigmatum manifesta pateret claritate signorum S. Bonav. no man could discern them) But in vain, saith S. Bonaventure, For God who to his own glory had stamped the Marks upon S. Francis, ma­de them manifest by their own clarity. Moreover, this admirable Miracle attested by certain VVit­nesses, Two Popes Benedict the XI. and Paul the V, (here is à Third Testimony) have ap­proved, VVhereof à yearly Memory is kept by an Office ad Libitum, upon the 17. of Sep­tember. I find (tis true) some little difference in Authors concerning the precise time when these Marks were imprinted upon the Saint, but hitherto never met with any man of Credit that Questioned the matter of Fact, their Truth I mean, and visible Appearance.

[Page 168]14. Hence I challinge Dr Still. to giveThe Dr re­turns no answer to these Proofs. weight for weight, That is, to prove upon Au­thority equal to mine now produced, that my Allegations are false, if he failes in this (and fail he must) what can be more demonstrable, than that he speak's at random, while by way of Contempt, he calls this great wonder upon S. Francis, à doughty Miracle? Observe Reader Two idle words of Contempt (Doughty Mira­cles) the Dr (not able to cite one Author con­trary), manfully Opposes to our Popes and other Witnesses, and Thinks that stronge enough to weaken all we have said, though thousands and thousands believe the Miracle upon the Authorities already set down, he cares not one whit. Is not this à doughty Dr?


The Dr's large Muster-Role of the Brit­tish and Irish Saints Shewed à meer Parergon, or à weightless Cavil a­gainst Church Miracles. Several De­grees of certainty observed concerning Miracles.

1. IT seem's our Dr (much Put to it) flags extreamly, in waveing the main Que­stion proposed in my former Treatises, where I required an Answer to such Miracles as have been demonstrably done in our Age, as also to others approved by the Church. [Page 169] These I urged. The Miraculous cure of John Clement at Montagu, and largely insisted on that known Miracle wrought at Zaragosa, and no lesse fully set down that glorious Miracle ma­nifestly done by S. Xaverius upon F. Mastrillo at Naples. I have more over, to Silence the Dr, related the many clear Miracles wrought by S. Thomas Cantilupe, adding likewise that much famed and certain wonder, of S. Januarius blood Visibly boyling up and seen by Thousands and Thousands with many more mentioned above, all attested by undubitable Witnesses and appro­ved.He Shift's off the main difficulty. Now our honest Dr without any tolerable Answer given to these Manifest Evidences (which should have been his Task) wisely shift's of all, (though provoked to reply) and fills one and thirty leaves at least, from his Page 513. to pa­ge 546. with à List of Miracles, which however true in themselves, yet their Truth comes not neer to the Evidence of these other great won­ders: And thus he would remove the Trial of our cause while we produce certain Miracles, to the Examination of some lesse clear, and certain.

2. Before I touch upon some few (à few will serve the turn) of the Dr's long Muster-Role, collected for the most part out of Mr Cressy, Ioannes Capgrave, Ioannes Colganus, and Ioannes Bollandus, it will not be amisse to Preac­quaint the Reader with à notorious cheat that run's through his one and thirty leaves. Pray ob­serve it. These Authors now mentioned, though vilifiyed by the Dr, (even Colganus most laid at,) produce their Records, Testimonies, and Manuscripts in behalfe of every Miracle asserted, or at least say, they are Producible,) whether [Page 170] true or false is the only matter in Question. Should not the Dr, Think ye, had he inten­ded to Satisfy à judicious Reader, have shewed these alledged Records and Manuscripts forceless, or of no Account? Should he not according to the Method of all Writers, have proved them contradicted by other grave Authors, or at least made their Flawes (if any were) apparent by Cronology, or some other Circumstances wor­thy à Readers entertainment? Thus Bollandus' Henschenius, and Papebrochius whom he cites, se­riously goe to work, and have Discovered upon mature Examination no few mistakes in matter of History? But our Dr content only with à bare Relation of what those Authors say, whol­ly waves this necessary Labour, and most sim­ply perswad's himselfe, that the Extravagancy of The Dr ma­kes the wonder in à Mi­racle the only Proof a­gainst it. the Wonders (so he speaks) or the seeming Ri­diculousnes of them, is full Proof enough a­gainst their being so much as probable. Alas! your Atheists and Heathens may (taught by the Dr) upon the same Ground deride and jeer at the very most of the Miracles recorded in Ho­ly Scripture. I say therefore, Though I am not of so easy Faith as to believe all that Capt­grave and Colganus recount to be manifest Truths (if they reach to Probability it's well) yet thus much I Assert, that for any thing the Dr Op­poses, they may be most true, so Pitifully and miserably he handles this whole Matter.

3. You shall see by à few Particulars (for I intend not to accompany the Dr in his long Carrier all through) whether I speak not Truth. Mr Cressy's, whole Book, though once perused, I have not at present, speak's as the Dr tells us of many Saints, S. Iustianus, [Page 171] S. Ositha, S Clarus and others, that walked, as the Report goes of S. Denis in France, with their heads cut off. Mr Dr in this place should have confuted the Legends this Author relies on, he ought to have proved them counterfeit, by some Authority, greater, or of equal poi­se with these Legenders. He might at least ha­ve said upon no improbable Guess, as the more exact Writers do, that many Saints had indeed their Heads cut off, and that to Show they were Martyrs, our Ancestors painted them li­ke S. Denis carrying their heads in their hands, which afterwards, Some perhaps, over credu­lous without due examination, mistaking the Painters intent, made à Story of. Thus I say Judicious men Discourse, whether well or no, I am not to Define, yet know that our Dr who waves all reasoning in this matter, tooDr Still. page 508. rudely refutes Mr Cressy, with these few boy­sterous words. What can be imagined more ab­surd, and be supposed to be done to lesse purpose, than such foppish Miracles as these? Is not This, as I noted above, to Decry Miracles because they seem wonderful, to à vulgar Fancy, and may not à Heathen laugh as lowd at Elias divi­ding the River Jordan with an old Cloak? I am sure Elias his Action considered in it selfe, is altogether as Extravagant, and, if well set forth with an Atheist's Jeer, may be made eve­ry whit as ridiculous. Pray you Tell me, when the Dr after à leaf or two jeer's at CapMany Mi­racles in Scripture as Strange, as those are, the Dr Laughs at. grave and Colganus, who say that S. Aldem and S Deicola hanged their Garments on the Sun­beams, tell me I say, Whether of these two Miracles may seem the more odd and extra­ragant. Viz. That the Sun-beams supported [Page 172] wet Garments, or that Elias his cloak divided Jordan? I think the Wonder is much à like in both, and this the Dr only sport's with, for he wholly leaves the matter of Fact unexamined. O but Scripture relates what we read of Elias, and old Legends (perhaps very doubtful) give these other Stories Credit. A simple Reply; For here we Parallel not humane Authority with Divine, but Ask whether Scripture makes the Mi­racles there recorded Lesse Wonderful than these other? Most evidently No. Therefore the Doctors whole Confutation of These Miracles taken from their seeming Extravagancy, becomes à sen­celess Plea, while Scripture in à hundred Pas­sages forces on us the Beliefe of Things as Stran­ge to Fancy, or natural Discourse. What can be more Extravagant than Samson's taking twoJudges 16. 29. Pillars, whereon à house rested and holding the one in his right hand, and the other in the left, brought ruine by the fall of that Fabrick to three Thousand Philistiens? It is hard to conceive the placing of these Pillars so fitted to Samsons reach, and the Ruine so universal that none of the three Thousand escaped; More Instances of the like nature you have above.

4. Out of all I conclude, that as long asA Miracle necessarily implies Wonder. the Dr weakens not the humane Authority pro­duced by Catholick Writers in behalfe of Mira­cles (and this he never attempts) so long he feed's his Reader with an empty sound of words, in rejecting Miracles because of their Wonder (for à Miracle necessarily implyes à wonder) and most justly in curr's à Censure for his tedious Tattle seasoned with nothing but Jeers, and re­proachful Calumnies.

5. Innumerable Instances he hath just of [Page 173] the some Strain, not worth refuting. Capgra­veCapgrave. it seem's relates the Miraculous feeding of S. Kined Son to à Prince of little Brittany by his own daughter, to whom an Angel brought à Brasse bell which the Child sucked, and re­ceived nourishment sweeter than any milk, and this makes the Dr great Sport. Soon after Col­ganus is cited for à strange Miracle wrought uponColganus. S. Berach Abbot, said to suck in his Infancy the right Eare of his Uncle, ut quidam fingunt, add's Colganus in his notes, as some feign. For al­thoughColganus. such à Miracle be not impossible to God, that can fetch oile out of à hard rock, yet Divine Provi­dence could well give Nutriment to the Child by some easier means as he fed S. Macarius, Wit­nessSurius Dr Still. page 517. Palladius in his Life, and S. Giles by the milk of à Hinde. See Surius 1. Septem. The Dr excepts against the long lives of some Saints related by Colganus. S. Mochaius lived 150. years (much about the Age of old Thomas Parr in En­gland) But Kieran S. Abban and S. Mochteus out went Them not falling much short of 300. In all which time S. Mochteus neither Spake idle word nor eate meat, Nay others (sayes our Dr) will have it, that in one hundred years he eat nothing. What These others not named say, imports little, Colganus I am sure usesColganus 24. Mart. Page 734. this Expression taken out of old Verses there cited, Nec quidquam opsonii intra admisit. He ea­te no meat, which is not to Say he eate nothing. for he might well feed upon bread, Fruit and such like things. Now, if as some Criticks note, Opsonium properly signifies, Piscis assus, broyled Fish, there needed no Miracle to re­frain from that à whole hundred years. For as much as concern's the long lives of many not [Page 174] only mentioned in Scripture, but in known History also, see Colganus his large Notes whe­re,Colgan. in vita S. Kie­ran. 5. Mart. page 466. num, 42. you have his Authors Quoted, and here he meets with à Dr who repeats much of what he Writes, and thinks to refute all by à simple Nar­ration or barely telling us He writes so and so. VVas there ever such à way of impugning Au­thors found out before this new Invention of Mr Dr? Yet thus he hold's on Page after Pa­ge, now he makes sport with the raising of à dead Robin-redbreast to life, now with S. Juo's boots. Now he brings in à Story of à Bull gi­vingStill. page 527. as much milk as any Cow, And, which I casually omitted, Ask's whether any thing was ever done by Christ and his Apostles like the turning of Butter into à Bell, as S. Oudoceus Capgrave in vita S. Oudocei page 258. Bishop is said to have done, VVitness Cap­grave? Yes Mr Dr, both you and I have heard of as great Changes. Viz. Of Lot's wife tur­ned into à Pillar of Salt, and water changed into wine: In case these Examples satisfy not, you shall have more, Authentically recor­ded.

6. Here, methinks, being quite wearied in following the Dr thus far, it is high time toAn Atheist may reject the Miracle in Scripture upon the Dr's Prin­ciples. leave the remainder of his Collections to the Judgement of every prudent Reader, with this true Observation upon them, that if Jeers and Derisions can do it, the Dr has behaved him­selfe manfully, and taught every Atheist by his Procedure to slight all the Miracles God hath done, upon this principle. Miracles seem won­derful to his short Knowledge ergo ought to be vi­lifyed, If he has any better Argument, bla­me me boldly. Hence proceeds his frequent and no lesse impertinent Interrogatories where [Page 175] speaking of S. Mochteus long Abstinence, he Ask's whether it be not à pretty reasonable Fast, for à man? Mentioning some that speak in their Mothers wombe, he would know whether the Baptist Leaping in his Mothers belly was comparable to this? And in recounting other Miracles he wisely Demand's are not these now pregnant In­stances, how such Saints exceeded Christ and his A­postles? And this Question comes over and over. Did Christ and his Apostles any thing like to these Miracles? Pitiful, Impertinent, neither he,John 20, 30. John 21. 25. nor I know what Signs and Miracles Christ wrought, Witnesse S. John, Nay more; were the many other things, saith the Apostle, Christ did Written in particular, the whole world would not contain the Books that might be Written, notwithstanding the Dr remit's us to what Christ and his Apostles did.

7. For an upshot of this whole matter, theStill. p. 565 Dr leaves the Reader to Judge, whether the Testimony on which these Miracles have been re­ceived, ought to be compared in point of Credibility, with that Testimony on which the Christian Church hath believed the Miracles of Christ and his Apostles? I Answer, the Dr cheats the Reader, For the true Christian Church believes the Miracles of Christ and his Apostles upon Divine Testimony byHow the Dr cheat's his Reader. à certain act of Faith, These other Miracles mentioned by Colganus and Capgrave, rely at most upon humane Authority, And If they force from us à probable Assent (wherein there is à great Latitude) That's all and aboundant­ly enough, because I am apt to think, that when Cronology and other main Circumstances come to the Test, chiefly about the long Lives of some Saints, and other strange Wonders, [Page 176] much may occurr to à diligent Searcher not too well grounded, But to Decry all as the Dr doth whilst he Examins none, is foul play, and a­bove measure blamable, For it seem's morally Impossible, that after so great pains taken by Authors who carefully remit you to Their Ma­nuscripts, and other Testimonies, all should prove Forgeries, though some Perhaps may be doubt­ful, or in à mean Degree propable; If evinced False, we utterly reject them.

8. The Dr in the Close of his Discourse to gain credit for his pains, Tell's us, he has not ra­ked the Kennels of Iacobus de Voragine of Cantiprata­nus, and such like Writers (of no Account it seems with him) But made choise of latter Au­thors praysed and highly approved by learned men. Capgrave, saith he, was esteemed one of such excellent parts, that he had scarce any equal, no­ne Superiour to him in England, in his time. Colga­nus his first Tome, containing the Acts of the Irish Saints, was published with great Appro­bations from the General of his Order, the Pro­fessors at Lovain, from the Ordinary Censor Li­brorum, and four Jesuits, having, besides the commendatory Epistles of Vernulaus and Erycius Puteanus. Now saith he, the Jesuits collections at Antwerp begun by Bollandus, and continued by Henschenius and Papebrochius, were Published with as much Ostentation of care, and Judge­ment, as any thing can be set forth in that kind. Thus the Dr.

9. Reader I would willingly know what har­me is done to these Authors by Mr Dr? whe­rein, I beseech you, has he lessened rheir cre­dit? Has he clearly shown the Original copies from whence they took Miracles, Forged? [Page 177] Has he disparaged in the least Degree the Au­thenticalnessThe Dr dis­parages none of these Re­cords, but is apt to think something may be à misse in them. of those Records? Has he upon any good Authority proved so much as one of these Miracles false, or improbable? No, he never fall's upon this solid way of reasoning. What then dos he? I told you he barely re­lates what Authors write, and there forces in à Jest or an impertinent Question, leaving eve­ry matter of Fact unexamined, just as it was before, If true then, it is true still, if doubt­ful, t'is yet doubtsul, if probable, still pro­bable. Here is all you have from our Dough­ty Dr, who confesses his own lost labour plain­ly enough; So that what ever, judgement, saithStill. page 567. he, be passed upon the Miracles, they cannot deny the Books I have made use of, to be of greatest Autho­rity of any extant in this kind, and yet after all I am apt to think, they will meet with à great deal of Infidelity from all, that have not captivated their understanding to the Obedience of the Roman Faith. I am apt to think. Mr Dr! What à faint Ex­pression is this? Who holds himselfe obliged to captivate his understanding to your Thoughts? Had you truly told us, that these Miracles u­pon due Examination have been proved false, or improbable, had you shown their Original Re­cords unauthentick, you had done like one ver­sed in Antiquity, But to turn off with à la­me I am apt to think they will meet &c, VVhile no flaw is found in the Manuscripts produced, makes your Enquiry after Miracles ridiculous; And no other is your earnest urging home the Authority and Approbation of those Books, you tax of Forgery. Say, Sr, I pray, VVhat ad­vantage gain you to your cause in telling us tho­se Books are highly approved, if that for which [Page 178] they are approved be no further discountenanced by you, than by barely saying. You are apt to think, they will meet with à great deal of Infidelity? This Sup­posed Infidelity, should have been plainly made out, but instead of complying with that hard Task, you wave the whole matter, and only Think many things are amisse. I think many things amisse in your Voluminous Account, But is this enough to refute it?

10. Now because you insist so much upon the Approbation of these Books, please to know,Two things considerable in the appro­bation of Books. Two things may be Questioned. First, whe­ther all the particular Miracles recorded by Cap­grave and Colganus be in them selves exactly true? And to Assert this, the Truth of those Records, and Manuscripts made use of, is to be maintained as undoubted, which very few, I am perswaded, (no not Colganus himselfe) will affirme, For to ascertain the unquestiona­ble Verity of such Records much more is requi­red, than to find them Written in old Charac­ters, or in à simple Style, In like manner to prove them False or forged, much more is ne­cessary, than to jeer or laugh at them, as the Dr doth. The second thing observable in the Approbations, is the exact Diligence or Fideli­ty of the Collectors of Miracles, so far the Ap­probations given by learned men reach and no further, as you may se by the Censure of those who have approved Colganus first Tome, Which is to say, They approved his Fidelity in relating what he read in some Ancient Martyrologies, Though none of these kind Censurers dare Swear, that all he read there, ought to be owned mani­festly true without further Examination. Thus Mr Doctor you must Discourse, when after­wards [Page 179] you tell us out of Aelianus, Vopiscus, and others, of strange Wonders (like Miracles) wrought by Heathens. If these Authors speake as you quote, you are quit of Blame, and so far speak Truth, But it doth not therefore fol­low, that either Heathens did Miracles or that the matters of Fact were so in themselves, as tho­se Authors recount. Just so it is our present ca­se, Capgrave and Colganus bring to light, I con­fesse,Quotations may be ap­proved as Exact, though the matters quoted be not true. many strange Things, and quote their Manuscripts for every particular, the Quotations are approved as exact, but whether those Ancient Manuscripts (which may be Written by too slight hands, or in à long time perhaps altered from what they once were) punctually relate Truth is another difficulty, and cannot be approved without more Trial, and further Inspection into matter so Prodigious as we find there.

11. The Judgement of those two learnedBolland. Hensche­nius tom. 1. Febr. c. 3. Writers, Ioannes Bollandus, and Godefridus Hen­schenius differ's nothing from what is here noted, For speaking of Colganus they first prayse his great labour, amply shown in his many Colle­ctions made of Irish Saints. 2. They prudent­ly advised him first to set forth such Martyrolo­gies and Ancient Copies as he had by him, which being once Publick, and approved by men ver­sed in Antiquity, would give both force and light to the Saints, and Miracles there mentio­ned. 3. Though Colganus did not (upon Rea­sons set down) follow that Good Counsel, yet he courteously granted F. Bollandus two Mar­tyrologies belonging to the Month of February, whereof, saith Bollandus, we made use, But How? VVe only Transcribed the Lives of such Saints taken out of those VVritings, as we [Page 180] had sound approved in the Lives of other Saints Minimae suspectae fidei, not at all doubted of, And Purposely refrained to own those stupendious Miracles, perhaps done, Though often so uns­l [...]ilfully pack't together (without Notice given of the Saints Vertues) that à Reader may rather smile, when he peruses them, than Reverence the Saints Colganus VVrites of. Thus Bollan­dus speak's warily, and it is worth the Readers knowledge.

12. Moreover Bollandus and HenscheniusAct [...] Sanct. Bolland. & Hensch. mense Ian. in Praefa [...]. Gen▪ c. 3. observe, that in recounting the lives and Mira­cles of Saints, the like is in all other History. There are several Degrees of certainty, or great Probability. First, if Ey-witnesses lyable to no exception attest upon Oath, that they saw such à VVonder, The matter of fact related cannot be prudently called into doubt, For thus our Saviours own Miraclcs gained credit, (and I think without Oath) from innumerable, beforeSeveral de­grees of cer­tainty for Miracles. Scripture recorded them. But we, as I noted above, have the like clear humane Testimony for Miracles done in the Roman Catholick Church, seen by Ey-witnesses, and openly atte­sted, as that was wrought at Naples upon F. Mastrilli, and all those were, which God did by our glorious Bishop S. Thomas of Hereford, Seen I say by many Ey-witnesses, attested by Oath, still preserved upon Record, and conveyed down by Tradition, as most clear, and undoubted Truths. If therefore the Dr's Discourse, when he tell's us that fallible Tradition alone, which supplies the want of our Senses in Conveying upon moral certainty the Miracles of Christ to the Primitive Christians and to us also, be wit­hout exception Good, The Tradition of these [Page 181] now specifyed Miracles and express Records be­sides, may well serve to convey them to men now living, and to Posterity hereafter.

13. Some may Reply, the humane Tradi­tion in behalfe of Christ's Miracles (the Dr own's no Tradition Divine and infallible) is both for time and place very Vniversal, and received by all Christians, The Tradition for this or that par­ticular Miracle of Saints, though seen and atte­sted upon Oath, never yet gained the like Ge­neral Assent, and therefore Cannot be Parallel'd with that other more Universal. To Answer àAn obje­ction Ans­wered. simple Objection, I ask first, whether this way of Arguing be solid? Some particulars related of Caesar and Pompey, (as that they were men once in being, Couragious, and gallant Spi­rits &c.) are received upon Tradition more V­niversal than our Saviours Miracles, For all Heathens, Iewes, Turks, and Christians, ea­sily Swallow down These, yet Iewes and Hea­thens boggle at Christ's Miracles, Ergo they are lesse certain than those other, because not so Universally assented to? Every rational Chri­stian will deny the Consequence upon this Gro­und, because our Saviours Miracles being wrought before many, are apt, (did not malice or some other accidental Cause hinder) to be­get in all à Vniversal Assent. This is our Answer, which will better appear if we examin things to the bottom. Our Saviour raised Lazarus from the dead, cured the blind man, and wrought other great Wonders in such and such particular places, These done before Ey-witnesses were spread abroad, some few first hearing of them, held all upon humane Faith credible. Passing further from hand to hand, They became mo­re [Page 182] known, and induced many to Assent upon this Motive▪ that prudent men, not suspected of Guile, said they had received them by word of mouth from Persons very pious who saw such matters of Fact, or at least had them from ot­hers that conversed with those Ey-witnes­ses.

14. Now further; This humane TraditionWhy our Sa­viours Mi­cles became more famed than others. (for Still we abstract in our Discourse hitherto, from Divine Revelation) concerning Christ's Miracles, which at first took its rise from Few, as the multitudes of Christians encreased, beca­me more Universal and generally received, be­cause all that owned our Saviour to be the true Messias, and most deservedly the greatest Thau­maturgus that ever was, held it their Duty to make his admirable Wonders known all over, Fathers preserved them in the Memory of their Children, These, Age after Age, left them to Posterity, the Christian Doctors and Pastors every where spread them abroad in their Wri­tings and publick Sermons before whole multi­tudes, Both Iewes and Hereticks also, con­curred not à little. Here in briefe (though much more might be said) you have the true Reason why our Saviours Miracles were famous the whole world over, and therefore handed down by Universal Tradition, which, you se, cannot be so General in behalfe of Miracles wrought in the Church afterwards, Though they be most unquestionable. So Providence has ordered, so Reason also Dictates, That God and man should be more Universally ho­noured for his admirable Works, than man only, the Lord of all, more than his Servants. Thus much premised.

[Page 183]15. You shall see, how far the Parallel goes between our Saviours Miracles, and those wrought by Saints. S. Thomas Cantilupe, for exam­ple, most certainly raised many from the dead, So did S. Dominick as is proved above, Others restored sight to the borne blinde &c. These like our Saviour's done before many Spectators in particular Places, were Divulged abroad, and upon humane Faith gained at first Credit with those who saw them not, Because prudent Per­sons of unspotted Fame, boldly avouched they had seen the Wonders. Thus our Saviours Mi­racles became at first famed, and induced others (no Spectators) to believe them upon humane The fame of Miracles, first groun­ded on sight and expe­rience. Faith. From this Fame first grounded on Sight or experience, Tradition took its rise, and ever since Those Miracles were wrought, preserved à memory of them among men, Very Univer­sally, as to our Saviours, though lesse general in behalfe of Saints, for the Reasons now gi­ven; But this, as I said, impair's nothing the Moral certainty of latter Miracles, seing the first Ground where on all true Miracles rely (if we keep within the bounds of humane Faith) is one and the same, That is, They were manifestly seen, and most faithfully related to others.

16, If therefore our Saviours Miracles beca­me thus Publick before Scripture registred them, and the Miracles of Saints (seen and attested by Ey-witnesses) were in like manner spreadAll true Mi­racles apt of their own Nature to gain Vni­versal assent abroad before Records preserved them, It follo­wes, that all, of their own Nature, are apt to gain an Universal Assent, had all been alike Famed and Vniversally Published, but because this Publication (an effect only of the Wonders) by Ac­cident, (or Providence rather,) was different, [Page 184] very general for some, not so general in others, Hence our Saviours Miracles (as they highly deserved) gained credit Universally, others not so Generally, which, as I said, nothing abates their certainty, while the foundamental Gro­unds. (Viz. Sight and common Humane consent) make all alike morally certain. And thus I ar­guedPage 1. c. 9. num. 16. against Mr Dr in the last little Treatise. If the common humane Consent among Ancient Christians, supposed neither Divine Revelation nor infallible, rai­sed our Saviours Miracles to an Evident Credibi­lity in those Dayes, why should not the like common Consent of Christians now advance our approved Miracles to the same certainty, or Evident Credibility? O but many boggle at the Miracles of the Church! And did not mo­re boggle at those wrought by our Saviour? The Procedure in both cases is alike Blameable, While clear Evidence taken from Sense, and common consent, makes either All, or none cre­dible, and morally certain.

17. A second Degree of certainty and lesse,Two other degrees of Certainty. is had, when Those who write of Miracles re­ceived not Information from the Ey-Witnesses Themselves, but (as we say) at the Second hand from such, as Treated, and often conver­sed with them. Of this nature, Bollandus ci­ted saith, many are recounted by Iohn Moscus, S. Gregory, and our Venerable Bede. A thirdMoscus in [...]. prato Spiri­tuali. S. Gregory in Dialogis. & Beda in Historia Anglicana, Degree of certainty depend's on such Historians as either made their Collections from those who Saw Miracles, or Testifyed they had heard of them from others that had seen Them, or fi­nally from undubitable Monuments, Attestations, and Commentaries published by Ey-witnesses, Or at least from prudent Persons who said, They [Page 185] wrote nothing of Miracles, But what they had received from such as had conversed with the Spe­ctators. Hence you se, That when these mat­ters of Fact are examined, The last Proof, while we plead by Humane faith only, is brought to those who were Ey-witnesses. Now whether Capgrave and Colganus ever rely on so sure à Foundation, (unlesse we had à View of their Monuments and Martyrologies) cannot, I think, be easily decided; However, to End all that relates to their strange Wonders, you shall se how fairly I deal with Mr Dr.

18. Let us Suppose, that the Very most are more than doubtful, or that many (for all can­notThough par­ticular Au­thors fail in the account they give of Miracles, yet the Church is at no losse, and why? possibly be so) far recede from the Purity of Truth, or finally that à great number of Col­ganus his recounted Miracles appear not to à Ju­dicious Reader Probable, I say (notwithstanding so many foul, either real or imagined Blurrs) The Roman Catholick Church is yet at no losse, while She can make an exact Inventory of à thou­sand other Evident Miracles wrought only in Her, and by Her faithful Children, which neither Dr nor any, Maugre all the Spite in Hell, shall once dare to gainsay by Authority and reason, So pon­derous They are, and so powerfully convincing, that the more Malice strives to Eclipse their Glo­ry, they more glorious the appear. Of these I have given you many above though not halfe of all; The Tenth part whereof would require volumes and large ones too.

19. Most justly Therefore may I stand asto­nishedReas. and Relig. Disc. 2. c 8. from n. 3. to n. 31. and. c 9. at the Dr's strange Proceeding with me upon this Subject. I pressed him again and again to Deny if he durst such plain Miracles as were set down in my former Treatises; These he [Page 186] shamefully waves, or lightly skip's over, Thin­king it advantage enough to treat matters, which no man gave him Occasion to handle, And therefore fill's page after page with à long List of other Wonders, which he would fain blow away with the breath of à few Jeers, for he refutes none by Authority and reason: I say Contrary could he do so, (though he never hit's on this solid way) he proves nothing against the certain Miracles wrought by Saints in our Church, un­lesse this weightlesse Consequence be look't on as conclusive: Some Miracles recounted by Private men seem doubtful, or disputable. Ergo all ot­her, Though manifest upon humane Faith, deserve the like Censure, and are to be vapour'd against as unvaluable. Is this Procedure tolerable, or any thing like fair Play? Judge Reader.

20. Now because our Dr who flurt's at eve­ry one, seem's lesse satisfyed with the Collec­tions of Saints Lives, and their Miracles set forth at Antwerp and published, as he Saith, with much Ostentation &c. Those two worthy Writers Godefridus Henschenius and Daniel Papebro­chius, yet living Petition Mr Dr rigidly to exa­men what ever he deem's amisse in the three To­mes of April already printed, And if after an attentive Inspection any one particular appear's to him erronious, false or improbable, Their earnest desire, I say, is that it be plainly re­presented in Latin; This done they engage if à full Satisfactory Answer be not returned, to acknowledge their Mistakes: The Challenge here made is modest, will our Dr accept of it? Will he decline hereafter meer empty words that signify nothing. He is apt to think there is much amisse, à great deal of Infidelity, though [Page 187] as yet, he never had the Grace or face to tell us, where, or in what particular This much Amisse lies?


VVhether impartial Authors in former A­ges ever taught that Miracles ceased in the Church? S. Chrisostom most plain for latter Miracles. VVhether there be no comparison between our Sa­viour's Miracles and those wrought in Latter times? Of Dr Stillingfleet's frivolous Distinction between Signs, and Miracles.

1. MR Dr to make his Assertion good ofpage 568. Miracles ceasing in the Church, produces in the first place the Au­thority of S. Chrysostom, whereat every Rea­der may justly wonder, seing it is more than evi­dent that the Saint upon Several occasions so stifly defend's what Catholicks now hold, that he cannot by Violence be wrested to à contrary Sence. A few clear Testimonies only shall be sufficient, to allege all he hath upon this Sub­ject, would be both tedious, and needless.

2. The Saint pondering those words of the Psalm. Memoriam fecit &c. Saith God never ceased to work Miracles. For this is to make à memory of [Page 188] himselfe. He never intermitted, never desisted in eve­ry Chrys. in Psal. 100. in Edit. Pa­ [...]is 1588. Generation to show Miracles, and by admirable things to stir up and encourage the duller sort of Peo­ple. For those who are endowed with á noble mind and given to the Study of Philosophy. [...], stand in no needMiracles never ceased in the Church. of such Signs or Miracles, because it is Said, Blessed are they who have not seen, yet believed; Now Seing God hath not only care of such, but of duller Capacities also, his Goodness surceased not to work Miracles frequently in every Age. Then S. Chrysostom set's down the Miracles wrought by Divine power while the Iewes were Captives in Egipt, at their leaving Egypt, in the Desart also, in Palestine and Babylon. Next, he enumerat's the Miracles done after our Saviours comming, and Such, saith he, are wrought among us this present Day. Finally, he ad­d's. If you will hear of those Wonders done in our Age, the Translation of S. Babylas Holy Body to the Temple of Daphnis, when the Divel was manifestly silenced, conquered, confounded, and the worst of wicked men Julian the Apostata Mira­culously strucken dead, This Translation, I say, of that Holy Body abundantly testifies. Thus and much more S. Chrysostom speak's to our present Purpose of Signs and Miracles shewed in his Age; And can any believe that so great à man ever contradicted himselfe in à Doctrin so plainly delivered? Mark his significant Expres­sions. God never desisted, never ceased, never vvas vvanting in Working Miracles, Generation after Genera­tion, And though he did them not for wise Phi­losophers, or the learned Believers Yet they were useful, profitable and necessary to others whose faith (as I noted) els where, would have [Page 189] grown cold, had it not been sometimes excited by Powerful Signs from Heaven.

3. Another Testimony pregnant and con­vincingChrysost. contra Gen­til. lib. uno Tom 5. Paris print. is taken out of S. Chrysostom, where he relates at large the life and glorious Miracles of S. Babylas Bishop of Antioch, á most renow­ned Martyr. Christ our Lord, saith the Saint, the night before his Sacred Passion calling his Disciples together forewarned them of many Things, and Prophesied thus. Verily I say un­to you, He vvho believes in me, the VVorks vvhich I do, he shall do, and greater than these (A plain Passa­ge produced against the Dr in confirmation of latter Miracles, whereunto he never replyed.) But some perhaps, will demand, where are our Sa­viours words verifyed? S, Chrysostom Answers. If any take into his hands that Book of Scripture called the Acts of the Apostles, he shall find Per­sons lying sick in bed, cured by the Shadowes of the Apostles, many also Possessed with Di­vels▪ This reason produced by the Saint proves latter Miracles wrought in the Ghurch. and furiously raging, freed by à touch only of S. Paul's Garments, which things, if any Say were Fictions or legerdemain. The Won­ders (Mark his words) novv seen, are more than enough to stop the mouths, and tye the Tongue of so impu­dent Blasphemers. Observe the Saints Reason. For there is no Country, faith he, no People, no City of the vvorld, vvhere these nevv Miracles have not vvith Apostolical Miracles in found S. Chryso­stom. Prayse been famed, and publickly divulged. That is to Say. All have heard of the infirm cured, of possessed Persons freed from Divels, in à word of such Apostolical Miracles, which would never have filled mens minds with Admiration (as we se done) had they been Tales, or feigned Stories. Thus S. Chrysostom (after he had re­proached the Gentils upon the account of their [Page 190] licentious feigning Wonders) discribes at large the undoubted Miracles wrought by S. Babylas both living and dead, so clear and admirable, That they verifyed our Saviours Prediction of greater to Se S. Chry­sost. with me p. 873. be done in ensuing Ages. Yet more, consider, saith S. Chrysostom, what Pompe that wicked Emperour assumed, And do not slightly passe it over. Here you might have seen his Royal attendance, his armed Souldiers, and the Monarck in the midst of his Courtiers entring the Temple cloathed in Purple and Princely Attire; richly adorned with Iewels and innumerable precious Stones; Besides, à refulgent Crown on his head gave mighty lustre to all his Pride and glory? When behold the Servant of God, S. Babylas, like ano­ther Elias or S. Iohn Baptist, with an undaunted Spirit confounded his folly, suppressed the Ty­rant, and drove him, though Majestically at­tended, out of the Temple. Thus S. Babylas stop't the mouths of the impudent, who think, forsooth, the Power we asscribe to the Apost­les nothing but vain boasting; Thus he proved by Laying forth the like Signs, that what those first Blessed men did, was from Power given by God, above the force of nature. Much moreS. Chrys: page 878. S. Chrysostom relates to the eternal glory of this renowned Martyr while he lived, to set down all particulars would seem over long to the Reader.

4. A few words therefore of S. Babyla's ma­nifest Miracles done after his death, For as S. Chrysostom notes, the dayly Miracles wrought by Martyrs now glorious in Blisse are many, and amply proved by the frequent Concourse of Peo­ple to honour them with the like honour as is [...]ven to S. Babylas.

[Page 191]5. When S. Babyla's Martyred Body was by the Emperour's command brought neer to theS Chrys. page 884. Temple of Daphnis, à place where all Debau­chery and wickednes reigned, Behold à certain small and gentle Air, breathed out on all sides where the Martyr lay, wrought so Power­fullyMiracles wrought by S. Babylas after his death. upon the minds of those formerly Debau­ched, that they loathed their past Wickednes, and after they had been where the Saints bones were, found in Themselves à strange Alteration, now thoughtful of nothing, but of living à Vertuous life for the future. Dismissed from S. Babylas's Shrine, à strange amendment followed this stupendious Miracle, not easily read of in the lives of other Saints. An eternal silencing the Divels, that used to give Lawes in the Tem­ple of Daphnis was so Prodigious, saith S. Chry­sostom,S. Chrys. page 885. That if any doubt of the admirable Wonders of Christ's Apostles, he or they ought to desist from that Impudence, and cannot but be induced to à right Beliefe, upon à serious View of those Miracles wrought by S. Babylas. But won­der nothing, saith he, the Power of Saints is so great, that Divels cannot endure their Very Shadowes, Nay, fear the very Shrines and Gar­mentspage 882. of Martyrs, whence it is, that God has left us their Holy Reliques. And then further tell's you, How S. Babylas discovered the Gentils Impostures, laid open their cheats, and gained by the Miracles he wrought immortal prayse and glory. Thus much I have faithfully collec­ted out of S. Chrysostom's long Discourse, Jud­ge Reader whether the Saint be not à strong Maintainer of Miracles?

6. Judge Reader also, whether our DrDr Still. page 578. Shuffles not, when to cast a Mist before à [Page 192] vulgar Reader, he distinguishes between [...] and [...], wonders, and Signs, Wonders the Dr calls those Extraordinary things the Martyrs did. [...] or Signs, with him are such Miracles as gave Testimony to the Infallible Commission, vvhich Persons had from God to deliver his Doctrin, And S. Chrysostom, saith our Dr, expressly As­sert's that [...] were ceased. First I see no Distinction between Wonders and Signs either to our present Purpose, or in S. Chrysostom's Sence, For if the works whereof he speak's be (as they are done) by the Power of God abo­ve the force of Nature, you may PromiscuouslyThe Dr's distinction between Wonders and Signs useless in this place. call them now Wonders, now Signs as you please, and boldly averre, that God thereby commis­sioned S. Babylas and the other Martyrs faith­fully to deliver Divine Doctrin.

7. Now that their wonders were Signs from Heaven and proved them commissioned to Pro­pagate God's revealed Truths is evident out of S. Chrysostom's whole Discourse; For first He applyes our Saviours words of greater Things to be done by those vvho believe in him, Than he had done, But our Saviours Miracles were not only wonders in the Dr's Sence, but Signs also of his being sent from God to teach the world, Ergo the Martyrs Miracles if Christ's Prediction belong to them, are both Wonders and Signs of their being commissioned to deliver the Veri­ties revealed in Holy Writ. Say I beseech you, had any one seen the Miracles done by S. Baby­las and other Martyrs, would he not have ex­clamed as that poor widow did, after Elias3. Reg. 17. v. 24. had raised her Son from death. Novv in this I knovv thou art à man of God, and that the VVord of our Lord is true in thy mouth? 2. S. Chry­sostom [Page 193] cited above, uses the very word [...] or Sign, when he tells us that such Signs, or Miracles, though not so necessary for the Lear­ned, avail much to strengthen the Faith of wea­ker understandings. 3. As you have heard, S. Chrysostom Argues thus. If the Apostles Mi­racles had not beer▪ Conviction enough to be­get true Faith in men then living, the Signal Miracles of S. Babylas had so much efficacy as to reclaime them from their Impudency. Be­hold, saith he, the Gentils and the Divels Power utterly conquered, became so mute and Silenced after our Saint (as à Master, or Comman­der) had stop't their mouths, That they never spake word, though most busily lowd before in that Temple of Daphnis. Tell me Reader whether this admirable Miracle may not bear Parallel with the like done by the Apostles? Lastly, and this Reason convinces; The bles­sedS. Chryso­stoms convincing Ar­gument. Apostles in their curing the sick, casting out Divels &c. Manifested by such Signs or ex­traordinary Miracles, That Christ our Lord gave them commission to preach the whole world over. But, saith S. Chrysostom, there is no Country, No People, or City, where such new and unlook't for Signs have not been wrought, and publickly divulged (though not in the like ordina­ry manner as we shall note presently) Therefo­re unless the Dr can make it out, that the very same Miracles wrought by an Apostle and à Saint of à latter date (S. Paul for example, and S. Babylas) are Signs in the one, and not in the other) which is impossible) he is obliged to retract his Do­ctrin.

8. By all hitherto said, you see first, that the word Miracle used by the Latins and the [Page 194] Church, more significantly expresses the Natu­re of Works done by the Infinite Power of God, than that word [...] or Sign; For à Sign taken in à General way belong's to Things not all wonderfull, (smoak is à natural Sign of fire, our words by Institution are Signs of the speakers mind, and the matter spoken of) whe­reas the word, Miracle, lead's every one to à clear Perception of works done above the force of nature. You se. 2. The Dr's beggarly Put off, or empty dissatisfactory Glosse brought to nothing, when he saith, that the extraordinary things done by Martyrs were only attestations of their Sanctity or being highly in Gods favour, and Therefore it was meet in those dayes, when Paganism recovered Strength, to vindicate the Innocency of Martyrs. Mr Dr, Ex ore tuo te judico. The whole cause shall be decided by your own words. Were the Mar­tyrs then Innocent, Holy, and Vertuous? None doubt's it; That Innocency and Vertue the­refore, supposed them endued with the true Faith of our Christian Verities, And is it not most evident that they lived and dyed in that true Faith, which they openly professed before the People, and the worst of Tyrants? No envious heart can Deny this. Say then, and you touch theMiracles wrought by Martyrs as well wit­nesse their faith, as In­nocency. point in Question, whether the Miracles wrought by them when persecuted, might not as well (to use your word (be Signs whereby they testifyed to the world that their Faith vvas true, as that they were Innocent and vertuous? Why therefore do you, Sr, without any reason or Authority (nay contrary to clear Evidence) mince matters so, as to make their Martyrdoms Attestations of their Innocency only, and not of their Faith, as if, Forsooth, either Like the silenced Di­vels [Page 195] mentioned, they could not Speak, or would not open their mouths to Professe Christ's Do­ctrin for which they dyed, and God impowred them to make Publick?

Pretended Objections taken out of S. Chry­sostom Answered. Dr Still gros­ly abuses Iohn Gerson, Chan­cellour of Paris.

9. It is now high time to examin our Do­ctorsS. Chrys. in 1. Epist ap cor. Homil. 6. Epit. Graecè & Latine He­ruch Aurel. Interp. Henr. Savil. Graece▪ E­dit Pariens. & Basicien­si Latine. Quotations found, as he thinks, in S. Chrysostom against Church Miracles, And first we are remitted to the Saints Commentary or expo­sition set forth in three or four Editions upon S. Pauls Epistles. Reader, I have exactly Per­used every Edition, and can never sufficiently wonder, how it came to passe that the Dr Saw not his own fraud, or had the face to produce S. Chrysostom against S. Chrysostom, when it's evi­dent he owned, as you have heard undeniable Miracles done in his Dayes, and in all prece­dent Generations.

10. I say first. It is far more certain, that true Miracles have been wrought in the Roman Ca­tholick Church than that S. Chrysostom wrote this very Homily the Dr quotes, For all Univer­sally, the Fathers Greek, and Latin, yea S. Chry­sostom himselfe, all Christians Generally, even Hereticks and Turks likewise, ever owned lat­ter Miracles as most unquestionable, but there is no such Assurance had of S. Chrysostom's pen­ning this Homily, And far lesse certainty that [Page 196] the Dr hit's upon it's true meaning, whereinS Chryso­stom in the Homily cited one Word a­gainst latter Miracles. if there be à mistake, the Dr's labour is lost. I say 2. S. Chrysostom in this whole Homily has not one word contrary to the common Sentiment of Catholicks, who positively Assert true Mi­racles to have been wrought in the Roman Ca­tholick Church, over and above those done by Christ and his Apostles.

11. To prove my Assertion, Know Reader that S. Chrysostom's chief Aime in this Homily is to Show the wonderful work of God in con­verting the world by Twelve Poor unlearned Fishermen, which yet his Alseing Providence effected, as the Saint Demonstrat's in the pre­cedent Chapter, when God made choise of the weak and most abject (so the Apostle speak's) to evacuate and destroy the Pride and wisdom of1. Cor. 1. 19 the world, to the End, no Flesh might glory in his sight. Hence it is, that the Apostles were ho­noured with two great Priviledges, the one, saith S. Chrystom, was to receive by Divine In­spirationThe Apostles honoured with two special Pri­viledges. what ever they taught; We now li­ving (not so priviledged) want that particular Prerogative, and deliver Christ's Doctrin set down in Scripture which we received from those first great Lights of the Church. The 2. Grace granted the Apostles was to work Miracles, as the Gospel expresses? Having called the twelve Disci­ples Matth. 10. v. 10. together, he gave them Power over unclean Spirits, to cast out Divels, to cure all manner of diseases, and all manner of Infirmities. Observe well the Priviledge conferred upon all, and every one. That is as They had ample Power to preach the whole world over without restraint, to write Canoni­cal Scripture, to constitute lawes for Christians, so likewise they had Power to cure all manner of [Page 197] diseases, and all manner of Infirmities. Now thisSe Prot. A­pol. Tract. 2 c 3 sect. 7. subd 2. p. with me 530. n. 2. Power, as Authors observe, being made an ordi­nary Gift to the Tvvelve, or then annexed to that set number of Blessed men only, was never gran­ted to any other like multitude since Christ's ti­me, For as Brerely cited, notes well, the Gift of working Miracles after the Apostles Dayes vvas never ordinary or common to the Churches Pa­stors, But peculiar to certain Persons and at cer­tain times, according to the special Dispensation of Gods Pleasure, sometimes granted, often denyed. Thus much premised.

12. Read S. Chrysostom, and begin with that Question [...]? For vvhat cause is it, That the Apostles Signs are now forbidden? (The Saint expresly speak's of the Apostolical wonders, not à word there of any like Power given to particular Per­sons in the Church) Doth thou ask this Question, saith the Saint, not yet believing those Aposto­lical Wonders or as One desirous to learn the true Cause? If as an Unbeliever, Tell me how those blessed men neither rich nor Eloquent nor noble, but contemptible in the Eyes of the world, gained so many to the Christian Faith contrary to their natural Inclination, when pam­pered up in all Delights and Pleasures, Hovv did they accomplish this admirable work? Speak plain­ly, By doing Miracles or not; If by Miracles, I have my intent, if not; This is the greatest Mi­racle of all other that they persvvaded to Christ's Doctrin vvithout any Miracles. He goes on. That therefore such Apostolical Miracles (for upon these his who­le context fall's) are not done novv, is no Argu­ment that they vvere not then done, for [...]. Then it vvas expedient and profitable [Page 198] they should be done. [...]. Now not expedient, useful, or profitable. Why then Ex­pedient and profitable? He Answers, because God then manifested both Power and wisdom in reclaiming whole Nations from Infidelity, by Choosing out twelve poor unlearned Fishermen to doe an admirable work in converting the [...]e the Apost­le cited. world, and humbling the pride and greatnesse of it; No wonder Therefore if those blessed men had Priviledges above all other Teachers.Why the Apostles spe­cial Priviledge in wor­king Mira­cles w [...] once useful, and now not. But why not now either Expedient or useful? S. Chrysostom Answers, Because, were such evi­dent Signs annexed to Twelve men now, and publickly shown, the merit of Faith would be much abated, for the more manifest à Miracle is, Faith (though still Faith) loses something of its reward, witnesse our Saviours own words. Blessed are those who have not seen and yet believed, All this is to say in plainer Terms, answerable to S. Chrysostom's true meaning. Had God now (after those first Apostical Signs, and all other conspicuous Miracles wrought in the Church) sent Twelve rude, unlearned men to Preach the whole world over, had he made them Ordi­nary Thaumaturgi, or impowered them to work Miracles publickly in all Nations, and to cure all manner of Infirmities as the Apostles did; Had he, I say, done this after so great precedent Evidence manifested both Anciently and in latter Ages, the minds of men overwhelmed (as it were) with too much Light, would have lost much of the reward due to an humble and obse­quiousProvidence has ordered that à mean be held in the Motives to Faith. Faith, which ever implies à Captivation of the understanding. So Providence hath or­dered, that à Mean be held in the Motives indu­cing to believe, not too Luminous on the one side, [Page 199] For that would entrench upon the obscurity of Faith, yet on the other side most prudently Per­swasive, for the gaining our Submission to what ever God hath revealed.

13. Thus much I boldly averr is S. Chryso­stom's chiefest Aime in this Homily, if the Dr reject's the Doctrin, let him once please to gi­ve weight for weight, and reduce his Assertion to as sound Principles as mine opposite to his, stand's upon. I show first that Chrysostom own's Miracles wrought in the Church above the for­ce of nature, not only here, but in à hundred other places. One only Passage, because it bear's the Look of à Popish Miracle you shall have ta­ken out of his own undoubted Writings, where the Saint largely laies forth the Dignity of Prie­sthood. When, saith he, the Priest invok's the Holy Ghost; and Offer's that dreadful Sacrifice full of S. Chrys. de Sacerdo. lib. 6. c. 4. horrour and Reverence, and dayly hold's the Lord of all in his hands, my Demand is in vvhat Order or Di­gnity shall vve place him, vvhat Purity and integrity of life shall vve require of him? Much more followes to this purpose? Then he add's. At that time of the Sacrifice, the vvhole Order of Celestial Spirits are present vvith the Priest, in honour of him vvho lies Sa­crificed upon the Altar. Yet more. I have heard saith S. Chrysostom, à Venerable old man to vvhom God revealed many high Mysteries, faithfully recoun­ting à Vision he once had in time of Masse. He saw on à sudden whole Multitudes of Angels in most res­plendent Garments round about the Altar, where the Priest Sacrificed, bowing down their heads, as Soul­diers Two Popish Miracles re­lated by S. Chrysostom. are wont to do, when the King is present. And this, saith the Saint, I easily believe. Another man also of most vvorthy credit told me (they are S. Chrysostoms words) what he had seen and heard, [Page 200] and t'was, that those who depart this life, if they have worthily and with à pure Conscience received the Divine Mysteries, being ready to dye. are accompanied straight to Heaven by Angels, that like troups of Souldiers attended their Bodies, lying sick in bed.

14. What saies the Dr, are not these clear Miracles above all natural force, done to the Honour of our Sacrificed Sauiour upon our Ca­tholick Alters, And much like such Miracles as we read of in other approved Authors? How­ever, if you believe Mr Doctor, S. Chrisostom denyed all Miraculous Signs which is to say, the Saint Contradict's himselfe, for as we have evident­ly Shown he hold's and defends true real Miracles through out his Writings▪ Therefore it is most improbable that he Denies them in this place.

15. The second Reason of my Assertion re­lies upon S. Chrysostom's own Discourse prose­cuted in the Homily cited. If, Saith he, you now seek for Signs and Miracles, you have in­numerable Predictions of admirable thingt done in our Age. You see the Conversions of Na­tions,The saint proves other great Mira­cles. foretold plainly, set before your Eyes. You see our Saviours Prophesy of being ever with the Church to the End of the world, hi­therto verifyed. You se that Hell gates, mau­gre all attempts, were never yet able to Prevai­le against the Church built on à firm Rock; which had never been, had not Christ stood with it, and Powerfully opposed all Enemies. Fi­nally the Saint exhort's all to Piety and à Vir­tuous life. O were our Duty herein faithfully complyed with, we might, saith he, Convert the world without Miracles. But who amongst us now retires to the Desart? Who goes on [Page 201] Pilgrimage? Who of our Doctors takes pains to supply the want of the poor and needy? Thus S. Chrysostom.

16. The last Ground of my Assertion, is the main Drift of the Saints whole Discourse,To assert that the A­postles singu­lar preroga­tive ceased proves not à Cessation of all Miracles in the Church. who never through this Homily utter's one word against Church Miracles, but only Showes how and in what manner the Twelve Apostles were singularly Priviledged with two particular Prero­gatives, the one, as I noted, to teach by Di­vine Inspiration, The other, to have the Ordinary Povver of working Miracles in curing all manner of Infirmities &c. And this Power we may tru­ly Say (never since granted to any set number of Persons in the Church) ceases, or is taken away, But can any one hence inferr, that because that Ordinary Gift ended with the Twelve, There­fore none in the Church by Special Dispensation work's Miracles now? The Inference is lame and just like this, The blessed Apostles, as S. Chrysostom observes singularly Priviledged taught Truths by Divine Inspiration, and by that Grace faithfully delivered our Christian. Veri­ties: The Pastors and Doctors of the Church in after Ages taught not Priviledged with the like A­postolical Inspiration, Ergo none of them ever since delivred one Christian Verity, For Though we grant them Divine Assistance in their teaching▪ yet because that fall's short of the Apostles Inspiration, they never taught Truth. I say if this way of Arguing bee most weightlesse, The other is no better. Viz. The Apostles singularly priviledge we­re made Ordinary Thaumaturgi, as is already de­clared, but many great Servants of God though not endued with that Apostolical grace, yet Now and Then, as it pleases Providence to Dispense [Page 202] his favours, raise the dead, restore sight to the blind &c. However such Wonders must not, forsooth, be called Miracles, because They are not Ordinary to any Person in the Church. TheThe question proposed is whether Miracles have been wrought, not how, or in what manner. Question therefore is, whether such Miraculous works have been done in after Ages, and not how, and in what manner they were Wrought (whether by ordinary or extraordinary favour) wherein, as S. Chrysostom well observes, lies the Difference between the Apostolical Signs, and latter Mira­cles? Note well this Difference all along, and you will find the Dr's Arguments weak, and far from the Purpose.

17. The Dr's next Quotation taken out ofChrys. in 1. ad Timo. [...]. 1. that is Hom. 10. Chrysostom is more forcelesse, where the Saint Demands, From whence shall Christians now be moved to believe? From Signs or Miracles? [...], but these are not wrought. Here the Dr fraudulently leaves off. To unbe­guile the Reader, know that the Saint inveighs against the reprehensible Manners of many then living, who too much loved Themselves, de­sired to appear great in the World, and had à horror to think of Death. Then he Ask's how can these men be brought to Believe? What by Signs or Miracles? But these are not now wrought. By the Holy and Saintly lives of ot­hers? Alas! they are not now seen. By lau­dable Works of Charity? There is no Vesti­gium of them amongst men, And we, saith the Saint, are the cause of these Evils, whereof we must give account to God, Let us therefore awake out of this drowsiness, and amend our lives &c. Say now, I beseech you, can any Inferr hence, when S. Chrysostom speak's like à Preacher) that he really Judged, there were [Page 203] none the whole world over that loved God in those Dayes, but sought them selves, Honours, or Dignities? None the whole world over, that gave Evidence of à Vertuous life? None the whole world over, that did any works of Charity? It is highly senceless, and no less is it improbable, that the Saint Judged no Mira­cles were then done in any part of the whole Christian world, when he knew not what pas­sed the Tenth part of it. All therefore he saith is, that God ceased to shew new Signs to such lewd Livers, who (if Christians) had Mira­cles enow, partly recorded in Scripture, partly known by the History of all Ages, abundantly sufficient to awake them out of their Dulness, and draw them to à better Life.

18. Another Quotation contain's nothing li­keS Chrys. l. 4 de Sacerd. cap. 4. à Difficulty where S. Chrysostom speak's worthily of S. Paul, and prefer's the Apostle be­fore men then living. Though, saith he, I speak not this to insult over any in our time, yet I cannot but wonder at their boldnes, who dare compare Them selves to this great Doctor. Alas! were all our men assembled together in one place, and should with à thousand Prayers and tears, begg the fa­vour, they vvould never do so much as S. Pauls han­ker-chief did. Most true Doctrin, because Mi­raclesMiracles are not infallible wrought at the Prayers or tears of pious men. being God's free Graces bestowed upon what Persons Providence pleases best knowing our Necessities, are not infallibly wrought at à Call, or when men, though most Pious and devout would have them done. Whence it is, that many great Saints have wrought fewer Mi­racles, than others, Perhaps, less eminent in Vertue. Saints may humbly pray that God ma­nifest his Power, when and as often They Jud­ge [Page 204] Circumstances require it, But still with à per­fect Resignation to his Pleasure; but to pray, to shed tears for more, would be insoleney, and justly deserve reproof.

19. The Author of the Imperfect workAuthor. oper Im­perf. Hom. 49. in Matt. Bellar. de Script. Ec­cles. verbo Chrysost. Quoted also by the Dr hath little credit with us. First, because, an Heretick either composed it, or at least corrupted the Work as Bellarm in Wit­nesses. 2. Upon this Account that it contain's Evident contradictions, for there the Homousia­ni are called Hereticks, and yet to affirme that, the Son is lesse than the Father, is held an He­resy. Se Bell. cited. 3. In this very 49. Homi­lyAn Author quoted by the Dr that speak's Contradi­ctions. it is said, that formerly true Christians, we­re Differenced from the false by the Miracles which they wrought, false Christians, Saith he, shewed nothing but empty Signs, the true Christians wrought true Miracles, soon after we are told, that this working of Miracles is vvholly ta­ken avvay. A plain Corruption contrary to S. Chrysostom's express Doctrin above where he Saith, that God never ceased to vvork Miracles in every Age, And such as the Apostles vvrought, Yea more numerous in after Ages, and in that Sence grea­ter, though inferiour to the Apostles Signs, if we respect the singular Priviledge of the Ordi­nary Power granted those first great Masters, whereof enough is spoken already.

20. Our good Dr having done with S. Chry­sostom, methinks unseasonably enough re­turn's to Capgrave, and Colganus, and after à Rehearsal of some strange Wonders related by them, debates à Question little to our Purpo­se. Whether any since the Apostles times had the Gift of speaking divers Tongues, or were un­derstood? Some say, Yea, others No, which [Page 205] proves, if the Writers be truly Quoted, that some have erred, light where you will (where­of more hereafter) it little import's our present Controversy. I therefore wave the Parergon, and will Examin other Testimonies alleged by the Dr, proving, as he Thinks, that all true Miracles ceased after the Apostles time, and one cited by Mr Dr, is the Chancellour of Paris,Gerson contra se­ctam fla­gelantium tom 1. page 641. Iohn Gerson, who favovred not that Sect of men, whipping themselves to blood, neither liked he Those that spake of new Miracles to con­firm the neer Approach of the Day of Judge­ment, or the speedy comming of Antichrist, But call's them Phansies and old mens Dreams, Thus farr the Chancellour speak's with great Reason, And most judiciously add's; That Mi­racles now à dayes are to be held much suspec­ted, Nisi prius factâ examinatione diligenti, Unless first rigidly examined, which Exception implies no Denyal of Miracles, but rather Supposes them wrought. Soon after followes Gerson's Letter to S Vincentius.

21. Reader, I have perused that Letter twi­ce, and find that Dr Still. most injuriously im­poses two things upon Gerson which he never wrote in this Epistle. The one, That he ex­presses no great Admiration or esteem of S. Vincentius, whereas the contrary is evident, For he calls him à most famous Doctor, and one that Zealously sought the Good of Souls, That he had heard much of his renown by the re­portThe Dr deal's most un­worthily with the Chancelour Iohn Gerson. of the General of his Order &c. The Second falsity is intolerable, which yet the Dr, Writes in à different Character. This Author, saies he, (and he alludes to Gerson or to none) ma­kes no other Difference of Signs, Than that the [Page 206] Miracles of false Christians were only in appearance, whereas the Miracles of true Christiant were real and benefical to the world. But now (and this I except against) This vvorking of Miracles is vvholly taken avvay, and only false Christians Pretend to it. Thus the Dr, and brag's when he has done of his Quotation being so strong, That he expects no other Answer to it, than calling the Author of it Heretick. Reader, all is most false, the­re are no such words in Gersons Epistle nor any thing like them. How the Dr will clear him selfe from worse than Jugling here, I know not, while he made use of the same Edition I have before me, as appear's by the very Page he ci­tes 641. Answerable to mine, Paris print 1606.

22. Now Reader, you may Bless your sel­fe vvith the Sign of the Crosse at à strange Wonder▪ Dr Stillingfleet will needs have it sink into our Heads, that no lesse à man than the great S. Austin much opposed the Continuan­ce of Miracles in the Catholick Church. Should we slightly passe over this grosse Errour wit­hout reproof, There can be no Paradox, no Improbability so monstruous, which our Dr. may not ere long hope to fashion better, to varnish over, and set forth as sound and saleable Doctrin. In à word the Errour is Gross, and in plain English more than intole­rable.

None more stoutly Defend's Miracles wrought in the Church, Than blessed S. Augustine.

23. For your better Satisfaction turn to S.S. Austin lib. 22. de Civit. Dei c. 8. petrotum. Austins Treatise entituled the City of God, whe­re in the first place he Asserts Twice over, that [...]tiam nunc, even in those dayes glorious Miracles were wrought in the name of Christ our Saviour, by the Sacraments, by the Prayers and memory of Saints departed, And although, saith he, They are not so famed the whole world over, as Those we read of in Holy Scripture, yet They are manifestly clear, and cannot be denyed. And he doth not only Assert this in general Terms, But proves the Assertion by so many Examples, that à Reader must either gi­ve S. Austin the Lye, or confess himselfe evi­dently convinced.

24. When I was à Milan, saith S. AustinOne Mira­cle wrought at Milan. the Emperour being then there, that Miracu­lous cure was wrought upon à blind man at the Holy Bodies of S. Protasius and Gervasius, and this innumerable People who flocked to the bo­dies of those Saints, were Witnesses of. I o­mit that great Miracle there largely set down wrought in Carthage upon à pious woman cal­led Innocentia, who had à Cancer in her breast Judged by all Physicians incurable, yet after She had powred out her earnest Prayers to God for assistance was in à moment of time heard, and Miraculously cured. This I passe by, with Intention to recount yet greater Wonders, and Ask what the Dr thinks of an other Po­pish [Page 208] Miracle there related? Hesperius, saith S. Au­stin,Another on à house infe­sted with Divels. one of the Tribunes, had his House much hanted with Evil Spirits to the great molestation of his Servants, and desired some of our Priests to repair thither, who did so, one taking with him à Piece of the Holy Earth which was brought from Hierusalem, where our Lord wasS Austin's own Relation of this Mi­racle. buried, hung that up in the Chamber to secu­re himselfe from the danger of those Divels. He said Masse, offered up the Sacred Body of our Saviour, and earnestly prayed, that the Vexa­tion, Very afflictive to that whole family, might cease, And by Gods great mercy it cea­sed. The house thus happily freed from Divels, Hesperius out of Reverence, not willing to keep that Holy Earth longer in his chamber, Ask't me, Saith S. Austin and another Bishop, whe­ther it were not best to preserve it in some place, and erect an Oratory where Christians might meet together and serve God, we condescen­ded, saith the Saint, And all was done accor­dingly.A third on à young man▪ strucken with à Pal­sey. When behold à young man strucken wlth à Palsey hearing of this Oratory, peti­tioned his Parents to carry him to the Oratory where the Holy earth lay, and after earnest Prayer made to Almighty God for his recove­ry, in à moment stood upon his leggs, whol­ly sound and perfectly cured. Reflect Reader, how many Points of Popery we have here ap­proved by S, Austin? Vndoubted Miracles, the un­bloody Sacrifice of the Masse, and the use of Reliques passe here for sound Doctrin. Had Colganus, Capgrave, or any other Modern Writer told these wonders now related, would our Dr, think ye, have spared his Jeers, and not rather scornfully laughed at all? Let us se whether [Page 209] he dare deal so rudely with S. Austin.

25. There is yet one Miracle more whichA fourth do­ne for à poor Taylor. may perhaps make the Dr sport, done for Flo­rentius à poor Taylor of Hippo. The Ver­tuous Good man, saith S. Austin, had lost his Cloak, and not having wherewith to Buy ano­ther, addressed himselfe to the Twenty Mar­tyrs, whose Memory was there Very famous, and begged with à lowd voice that those blessed Saints would supply his want, and procure him à cloak. Certain young men then casually pre­sent, hearing that simple Petition Jeered, and followed and poor Taylor with biting words, But he quietly went away, and happily found à great Fish newly cast upon the Shore, which he took and brought to à Cook called Carchosus, à very good Christian, who cutting the Fish open, fo­und in it à golden ring, which he partly out of Compassion, partly for conscience sake, gave poor Florentius, with these comfortable Words. Ecce quomodo viginti Martyres te vestive­runt, se how the twenty Martyrs have cloathed thee.

26. S. Austin soon after recount's the fa­mousMore Mira­cles recoun­ted by S. Au­stine. Miracles wrought upon many at the Reli­ques of the glorious Martyr S. Stephen. I only set down (and briefly) Three or Four most re­markable. There at S. Stephen's Reliques à blind woman who brought with her flowers and presented to the Martyr, soon after applyed them to her Eyes, & protinus vidit, and forth­with had her sight restored. There also Eucha­rius à Priest of Spain lay dead, and by the help of this blessed Martyr, was raised to life, God wrought this Miracle by the Priests Tunick cast upon the dead Body. There à little Boy playing [Page 210] in his Mothers Court-yeard, had his tender Bo­dy so bruised by à cartwheel, that he present­ly dyed. The sorrowful Mother carried the Corps to S. Stephens Reliques, where the Child, saith S. Austin, not only recovered life, but appea­red perfectly sound without Bruise or Scarr, as if he had never been hurt. There one Bassus of Hippo having his Daughter mortally sick, hast­ned with the sick womans Garment to the Mar­tyrs Reliques, and earnestly prayed for her re­covery, while he was on the way, or at his Prayers, The daughter dyed, returning home he found his whole Family lamenting the decea­sed. What did he? He cast the Garment pre­sented to S. Stephen upon the dead Body, which, done, She without delay revived, and so also did another there mentioned whose dead Corps being anointed with the Martyrs Oyle, came to Life again.

27. S. Austin goes on. What Shall I do saith he? I promised to commemorate the Miracles wrought by blessed S. Stephen, But cannot set down all, and am sure, no few when they read these will grieve, because I have passed over many more known to me. I Ask their pardon, for if I should enumerate all the Miracles wrought by the Martyr S. Stephen (to say nothing of others) in the Colonie of Calama and here also, many Books might be Written, These I spe­cify (all upon Record) to the End, they may be publickly read before the People. NowS. Austin re­lates these Miracles to the End they might be publickly known. Reader observe well S. Austins ensuing words. Id namque fieri volumus, for it was my express will, that they should be publickly read, mark his reason Cum videremus &c. Because when we saw the Signs and Miracles wrought frequently in our time, just like [Page 211] those which God anciently manifested to the vvorld (He means when the Apostles Preached) I endeavo­rred that the Memory of them should not Perish. He­re S. Austin plainly Assert's Miracles to have been wrought in his Dayes, in true worth, Answe­rable to the Apostles Signs: For if the raysing of Eutichus from death effected by S. Paul, just­ly deserved the name of à true real Miracle, I see no reason why the Resuscitation of three or four Persons wrought at S. Stephens Relicks, may not also be called works truly Miraculous. I wish the Dr would give any Disparity▪ if we precisely attend to the wonders in Themselves and moreover desire, he would not so slightlyOne grand Miracle. highly estee­med by S. Austin. passe over, as he doth, that Grand Miracle whe­reof S. Austin makes an high Account▪ at tho­se words. Vnum est. One Miracle more▪ vvrought among us vvas so clear, and illustrious▪ Saith S. Au­stin, that there is none at Hippo who have not either seen or heard of it▪ It cannot be forgot­ten. The Substance is thus.

28. There were seven Brothers and three Daughters born in Capadocia of honest Parents; who cursed by their Mother, then à widow, for some great wrong She Conceived done her by these Children. It pleased God (after the Mo­thers curse) to add his severe Punishment also. A horrible fearful shaking Seized on all the members of their Bodies, whereby their Eyes and countenance appeared so gastly, that none could endure their deformed Looks. In this sad Condition they wandred from [...]o place place, and at last two of them, à Brother called Pau­lus, and his Sister by name Paladia▪ came to us, à little before Easter and dayly fre­quented the Church, ‘where the Memory of [Page 212] the glorious Martyr S, Stephen is celebrated, humbly praying that God would take off that Punishment, and restore their former health. Young Paulus entring the Church on Easter Sunday, when many People were present, praying at the Lattices of the Holy Place, on à suddain fell flat down, and lay there without Trembling like one fast à sleep. Some would have lifted his Body up▪ others desirous to see the Event, said No. Soon after, he stood up of himselfe free from Trembling, because, saith S. Austin, he was perfectly cured. The joy,Paulus and his sister Paladia Mi­raculously cured. the Clamours, the Gratulations, the Thanks given to God upon the Miracle resounded the whole Church over, no man held his peace, all praised God, and I, saith S. Austin, giving thanks also, rejoyced with them. This do­ne the recovered Patient came to me, fell on his Knees, and then all again cryed out with à lowder voice. These Clamours ceasing, the Divine Scripture was read, and I spake upon one Passage à few words, not many, for I thought it best in so Publick à Joy, that all should rather consider the Wonder God had wrought, than hear me speak. Paulus di­ned with me that day, and related the whole Story of his own and his Brothers Calamity. Much after the same manner his Sister Palladia within à few dayes falling down at the Cancels by Gods great mercy, recovered perfect health.’

29. See more of these Miracles in S. Austin, the few here mentioned I purposely set down, to unbeguile the ignorant whom our Dr plainly cheat's, when he produces this learned Father, as one that Opposes latter Miracles, or at least [Page 213] such as the Apostles did. I appeal to the Jud­gement of all learned men, and Ask, whether the restoring sight to the blind, raising the dead, and curing incurable Infirmities, may not be parralleld with the Apostolical Miracles? I Ask again, whether S. Austin after so ample á Relation of God's wonders done in his dayes filthily forged Stories, told lyes to deceive the world, or con­trarywise Spake Truths well known to himselfe and innumerable others then living? It is hor­rid to Judge (nor dare any man in his Wits avouch it) That all the Miracles recounted in this one eighth Chapter are lowd lyes, or forged Tales, what then can be said, but that they Must [...] be owned Truths sincerely set down, u­pon as great humane Authority as may seem Satis­factory to the most prudent and Judicious. Yeild this, and the Dr must admit Miracles of the first Magnitude to have been done in the Church, distinct from those the Apostles wrought.

30. To producc other Testimonies out ofS Austin de utilit. cred, c. 17. & contra Epist. fund. cap. 4. S. Austin most home and pregnant for Mira­cles, would be too large à Task. These few quoted in the Margent which stedfastly held that great Doctor in the Catholick Church, af­ford light enough. Viz. The fulfilling of Prophe­sies, the laborious Travels of the Apostles, the Reproa­ches and blessed death of Martyrs, and besides great Vniversal and puissant Signs, glorious Miracles. Pro opportunitate temporum, when it best pleased God to work them. And shall we then fear, saith S. Austin, to hide our selves in the Lap or Bosom of this Church after so special Divine Assistance shown us, and great Fruit done by it? Shall we doubt to do so, when we se the Church raised to the height of Authority, [Page 214] while all Generally acknowledge it descended to us by Miracles held S. Austin in the Catholick Church. à continued Succession of Bishops from the See Apo­stolick; Hereticks who in vain snarle at this Ora­cle, are condemned by the common Iudgement of men, by the wisdom of Councils, as also by its glorious Mi­racles. I say (add's the Saint) not to give supream Authority to this Church, is, in Good earnest Notorious impiety, à headlong Pride, and Arrogancy. Judge Reader (and I wonder Dr Still. trembled not when he reads these words) whether S. Austin owned not Miracles vvrought in the Church, as à main Motive to believe in it. Twice over he recurr's to Miracles as his Proof in the Passage now cited, and repeats the same in his Book a­gainst the Epistle, which Manichaeus called his Foundation. Yet, forsooth our Dr would per­swade us that S. Austin opposed all signal and re­markable Miracles, Those only excepted which Christ and his Apostles manifested to the world. Most untrue Doctrine. We now proceed to the Dr's ill Account given of S. Austins Opinion in this matter.


Of Dr Stillingfleet's shuffling and un­worthy dealing with S. Augustine. Not one Testimony produced by the Dr makes so much as probably against great Miracles wrought in the Church. The like Account we give of other Authors falsifyed by the Dr.

1. TO proceed clearly I say first. NoNo Catho­lick Author denyed great Miracles wrought in the Church. Catholick Author ever yet denyed great and most Signal Miracles to ha­ve been wrought in the Orthodox Church of Christ. None of them ever hitherto brought in S, Austin, as Opposite to our Catholick Mi­racles. Many it's true assert, That false won­ders have by abuse often passed for true ones, which all willingly acknowledge, and Say the Church upon their Discovery hath severely pu­nished those who gave the scandal. and upon this unsteady Topick, the Dr unworthily gro­und's the most of his whole Discourse, as will appear afterwards. Now to S. Austins Testi­monies.

2. The Dr quotes his Book of true Reli­gion,S. Austin de vera Reli­gion c. 25. where it is Said, that the working of Mi­racles since the Church is novv established, and dif­fused over the world, becomes Vnnecessary, yet God (thinks Mr Dr) might do them, out of extraordinary kindness to his Church in à time when [Page 216] many Pagans vvere yet unreclaimed. Reader hereDr Still. page 581. is not all, for S, Austin in his Book of Retra­ctations (and the Dr saw it well enough) decla­red his own meaning thus. When, saith he, I S Aust lib. 1. Retract, cap. 1 3. taught in my Book of true Religion, That after the Churches Establishment Miracles vvere not necessary, that's very true, because novv vvhen hands are laid upon the Baptized, They receive not so the Holy Ghost Observe what Mira­cles S. Austin speak's of. as to speak vvith the Tongues of all Nations, neither are the Infirm now healed by the shadows of Christ's Preachers, that passe by them. These and the like Wonders cease. But vvhat I said then, (mark the words,) is not to be taken, as if no Miracles vvere novv vvrought in the name of Christ, for I had assurance of à blinde man cured at Millan, and of many other great Miracles done in These times, that I neither knovv them all, nor can enumerate those I knovv Thus S. Austin. Say Reader, doth not the Dr egregiously juggle in raising à Difficulty out of S. Austin, which the Saint had solved long since, and plainly laid before all mens Eyes?

3. The next Quotation in S. Austins BookS. Austin de utilit. cre­dendi c. 16. of the Vsefulness of believing, is nothing at all to the Dr's purpose. There we are Told, what great Miracles were frequently done by God made man, while he lived on earth, then S. Austin De­mands? Why they are not done now? He Answers, because they would not move, unless they were wonderful, for Saith he, were they Things common or usually Shown, they would not seem wonderful, and he explain's his mea­ning by an excellent Instance, vvaved by Mr Dr. Should one, saith the Saint, who never yet saw the Vicissitude of day and night, the constant motion of the Celestial Orbes, the four various [Page 217] Seasons of the year, the mighty efficacy which lies in seed, the Beauty of light, of Colours &c. Should such à man, I say first behold the­se wonders, He would be overwhelmed with à Sight of admirable Miracles, Yet We. not because we knovv the Causes of these things (for nothing is more obscure) But because they are common and dayly seen make little or no Account of them, And so it wouldWere Mira­cles vulgar and common they whould not move. happen, were the Miracles wrought by our Sa­viour continually shown, or often laid before our Eyes. S. Austins whole Drift therefore is to Demonstrate, that if Christ's Miracles were so common or continually wrought amongst us, li­ke the incessant Motion of the Heavens, or those other wonders already mentioned, They would (to use the Saints words) grovv contemptible, Yet hence contrary to all Logick and rational Discourse, the Dr would inferr that Miracles are never wrought, though God often vouchsafes, Pro opportunitate temporum (That's also S. Austin's expression) to do them by his Servants here on earth, That is, not so frequently by any one man, or in any such manner, as our Saviour did, in the first Promulgation of the Gospel.

4. Here the Dr to his own confusion remit'sS. Austin. lib 4. Re­tract. c. 14. us again to S. Austin. When, saith the Saint, I mentioned in another place the Miracles our Lord JESUS vvrought in his mortal flesh, I asked vvhy the like are not done novv? And ansvvered, They vvould not move unless they vvere vvonderful, and this I said, because neither so great Miracles, nor all the Miracles vvrought by Christ, are novv done among us. Non quia nulla fiunt etiam modo, And not because God vvorks no Miracles among us novv. in this present Age. These last words which prove that Miracles cease not in the Church, our Dr vvisely conceal's, and adds [Page 218] to S. Austins Text another Expression not ex­tant there. Viz. As vvere vvrought by Christ and his Apostles, whereas, the Saint in this Passage, speaks only of our Saviours Miracles without mention made of the Apostles. However, af­ter this double fraud you must hear the Dr triumph. And can, saith he, any Sayings be more contradictory, than this of S. Austin's and, E. W.s asserting That as many and as great Miracles (yea greater) are wrought since, as were in their Dayes? Mr Dr deal plainly, read in lieu of your words. As are done in their dayes, as were wrought by Christ, and your supposed contradic­tion vanishes into smoak. For do not I expres­lyPart. 2. c. 1. [...]um. 3. say in the last Treatise, That Christ our Lord proved himselfe the greatest Thaumaturgus the world ever beheld, and far surpassed all An­gels and men, Patriarks, Prophets or Apostles in working Miracles all nature over, which no­ne ever did before, or shall do hereafter? No­ne but Christ commanded à new Star to shine at their birth. No man like our Saviour, darke­ned the lights of Heaven, split the rocks, rent the vail of the Temple, moved the earth, or rose again to Life like Christ our Lord. There­foreGh [...]ist our Lord, for above all men and Angels in working Miracles. S. Austin saies well, and I also assert it, that neither so admirable, nor all the Miracles wrought by Christ, are now done amongst us. Notwithstanding to verify that certain Prediction of greater wonders, I said, more blinde have seen more dead have risen to Life again, more poor have received the Gospel in the later Ages of the Church than before, while our Saviour was u­pon earth, and this is undeniable, unlesse S. Au­stin's Authority and all humane Faith be banis­hed the world. Hence I often Paralled Miracles [Page 219] wrought in the Church with those done by the Apostles, ever giving Preheminence to our Sa­viours glorious Wonders, and withal yeilded, as you may see above, à singular Prerogative granted the Apostles in working Miracles by Or­dinary Commission, which none (known to me) in the Church ever had since, or if any had it, the favour was singular and not common.

5. The Dr goes on. Its true indeed S. Austin saith there were some Miracles still left in the Church, and he produces several Instances else where, but in the same place, he Denies the Necessity of these Miracles sin­ce the large Propagation of Christianity in the world, and account's him à Prodigie, that yet seeks after Prodigies to confirm his Faith. Reader, note first how faintly the Dr speak's. Some Miracles forsooth, but durst not name them, fearing they might appear Great ones, For so They truly are in S. Austin, if raysing the dead, and restoring Sight to the blind, be rightly accounted Great. Thus muchS. Austin. de civit. l. 22. c. 8. initio. noted. Turn to the Dr's Quotation, you have it above, where S. Austin's Adversaries proposed this Question. Why are not the Miracles you preach done now? He Answers. Possem quidem dicere. I might say, Miracles were necessary before the world believed to the End it might believe, And that whoever now seek's after Prodigies to be­lieve, when the world believes, is himselfe à great Prodigie, if he believes not with the believing World. Thus I might Speak, saith S. Austin, which Ex­pression, as every one see's, exclud's not Mi­racles from being thought useful now, but ra­ther supposes them useful, when God, as S. Au­stin Testifies, manifestly wrought them among Believers in those Dayes, And therefore soon after concludes in the same context, Etiam nunc [Page 220] fiunt Miracula Even now Miracles are done in our Age. Neither could S. Austin plead against those vainBy what Argument Austin con­vinced his Adversaries Adversaries by Primitive Miracles, for he Saith expressely, They believed none were wrought, Therefore he confutes them by S. Chrysostom's excellent Argument used above and known to every one, The substance whereof is, Either men believed our Christian Verities induced thereun­to by Miracles, or not; If by Miracles, God manifested them to the world, If not; the grea­test Miracle of all is, that the world believed the hard Mysteries of Faith without Miracles. Thus S. Austin in this place plainly Discover's our Dr's fraudulent Proceeding.

6. S. Austin next quoted upon the PsalmsS Austin in Ps. 130. v. 1. speak's of Simon Magus his pretended Mira­cles, But has nothing like those words the Dr cites, Though should the Saint either there, or els where Say, that the Miracles of Christ and his Apostles were vvrought for the benefit of future Ages, he delivers à great Truth confessed by all, nei­ther ought any to complain had he done no mo­re, But humbly thank God for showing so ma­ny admirable Signs already manifested to the world, whereunto none could lay just Claime, much lesse rationally find fault, had they never been wrought. In like manner, had God not Redeemed mankind by sending his only Begot­ten Son, but done the work by an Angel or Some other way, none could have justly com­plained, or Challenged as Due that greater Mer­cy,S. Austin deuitate Eccl cap. 16. Reason and Relig. Disc. 2. c. 9. n. 4 shewed by JESUS CHRIST.

7. Much lost labour followes in the Dr, when he cites S. Augustine against the Donatists, whe­reof I spake largely in another Treatise, and cleared every Difficulty he falls upon in this pla­ce, [Page 221] yet you must have it again like à fresh Ob­jection. Wonder nothing, Sectaries will never leave off an old Idle Cowardly Trick, nauseous­ly to repeat what they once layd hold on, though they see it solved Twenty times over. Well, but what Saies S. Augustin? He bid's Donatus and Pontius plead no more by the Visions of this Brother or that Sister, because all are Fictions, Lyes, and monstrous fallacies. Then he discour­ses. Either these visions spoken of among you are false, Or if any wonders be wrought there, we are the more to beware of them, our Lord having foretold us, that false Prophets should arise and vvork Signs, which if possible, might deceive the Elect. Here you see S. Austin would not in this place debate the Question with the Dona­tists, whether God for reasons best known to himselfe, work's true Miracles by Hereticks, Ie­wes or Heathens, but prudently abstract's from that Controversy, though he accounted them Lies and monstruous Fictions. As who should say be they as you will, true or false, They are all worthlesse upon à Ground laid forth after­ward. Viz. Ye Donatists have not Christ your head, because you are not of his Mystical Body the Catholick Church.

8. The Dr replyes, S. Augustine bring'sIf the Church ap­prove Mira­cles, thoy are wrought there. not the Evidence of Miracles to prove the Church by, nor any visions or Revelations, For he saith such things are to be approved because they are done in the Ca­tholick Church, not that the Church is proved Catho­lick because they are done in it. Tell me Reader, doth not S. Austin here plainly Suppose Mira­cles to have been wrought in the Church, for if they require the Churches Approbation, They are first wrought there? Doth he not also [Page 222] assert above, That, maugre the spite of Here­ticks, Miracles held him in the Catholick Church? Thus much is Proof enough against the Dr, who denies Miracles. Now if you Ask in what sen­ce S. Austin teaches, that the Church is not proved Catholick, because Miracles are done in it? I answered fully in the Treatise cited abo­ve: Hee did so most prudently in his Contest with the Donatists, who pretended as well to Miracles as S. Austin, And therefore The saint waved that Argument, not because Miracles are inefficacious to prove the Church by, But upon this ground, That the latter vvonders chiefly, such as Optatus Melivitanus, and S. Ambrose men­tion, are not the first Sure Principle to manifest the Church against those Hereticks. Hence the Saint appealed to Scriptute, to the Testimo­nies of the Lavv, of the Prophets, and Psalms, which the Donatists willingly admitted (though they Cavilled at Miracles.) Haec sunt, saith he, Causa nostrae documenta, haec firmamenta. We pleadwhy S. Au­stin pleaded not by Mi­racles, but by Scripture. by the strong Documents of Scripture, where we have the Vnity, the Visibility, and large Extent of the Church over the world fully expressed; These Testimonies you deny not, though you slight our Miracles. Produce therefore but one clear Passage of Scripture, saith S. Austin, wit­hout your Idle Glosses and interpretations, whe­reby it may appear, that the Church is only confined to Africa and you speak to the Pur­pose, but if you fail herein, and fail you must, conticescite, holde your Prattle, believe the Truth &c. In this Discourse the Saint De­clares how grossy the Donatists strayed from the genuin Sence of those words in the Canti­cles. Shevv me vvhere thou feedest and lies't [...] Cant. 1. 6. [Page 223] Noon, most simply made use of by them, to pro­ve the Church confined to Africa: Much more S. Austin has in this Chapter pertinent to the Controversy now in hand, and further explained in the Treatise already cited.

9. Some may Object. 1. Miracles that need the Churches Approbation, cannot prove her Doctrin Orthodox. Why not I beseech you? Christ's Miracles as seen or heard of by Report morally certain, rationally induced the first Christians to believe his Doctrin, and so I ho­pe latter Miracles may much avail, to corrobo­rate the Faith of Believers now. The Churches Approbation impaires not in the least the Do­ctrin of the Church, where they are wrought. But of this more afterwards. You will Say a­gain, if Miracles wrought in the Church make her Doctrin credible, S. Austin did not well in omitting to plead by Miracles. I answered, the Saint proceeded most wisely in taking his recour­se to Scripture; For had he insisted upon Mira­cles not owned by those Hereticks, The who­le Contest would have been, whether such as Optatus and S. Ambrose attested, had been true or no, which would have caused an endless Dispute, and Therefore he falls upon an undoubted Prin­ciple. The Testimonies of the Law, and Prophets owned by the Donatists, and upon that Ground strongly refutes them, leaving Miracles to their own weight and Efficacy. The Dr having very lamely cited this passage out of S. Augustine vain­ly Triumph's; and thinks, that never two more plainly contradicted each other in this Point, than S. Austin and E. W. who, saith he, appeal's to Miracles for à Proof of the Catholick and infallible Church, and such as are equal to those of Christ and [Page 224] his Apostles. Of this Equality I have treated al­ready, and told Mr Dr wherein Church Mira­clesThe Dr's vain brag. (as raising the dead, curing the blind, and healing the infirm) are equal, and how▪ they differ from the like wonders done by Christ, and his Apostles. As for your Triumph Mr Dr, be­fore the least Shadow of Victory, all I say is, if it comfort your heart, hold on, Till you ha­ve better perused S. Austin, and these my short Notes upon his Doctrin, That done, you will I am sure, have little heart to brag the second time.

10. The following Quotations our Dr ga­thers out of S. Austin are either not found at all in the Passages he cites, or so wholly imper­tinent, that I verily believe he never read S. Austin, or set them down at random, to the great vexation of à Reader; For who would not be vexed to se an Author magnificently cited in different Characters, and when he turn's to theDr Still. page 582. place pointed at, find's nothing like it? Thus the Dr Quotes S. Augustine to this purpose Viz. That Miracles are no Proof of the true Church, for S: Aug. trac, 14. in Joan. cap. 3. though Pontius and Donatus might do vvonders, and see visions, yet Christ has forevvarned us not to be de­ceived by Miracles. First there are no such words in this place, or any thing like that Sence. 2. Were the sence found els where, you have thus much only Asserted, and it is very true. False Miracles are no Proof of the true Church.

11. The Dr's next Quotation is nothingDe verbis Dom. serm. 18. to his purpose. Briefly S. Augustine in that place compares the Miraculous cures wrought by our Saviour on Souls now, with those which he anciently did upon Bodies here on earth, and calls these the lesser cures, grounding his [Page 225] Discourse upon this Principle. As the Soul is mo­re excellent, than the Body, so à cure wrought in that nobler part of man, is greater than Mi­racles done upon à Body, which our Lord did to draw men to Faith. Now, saith the Saint, when Faith is spread all the world over, He work's those greater wonders in Souls, And forSpiritual Cures estee­med greater, than Corpo­ral. that cause shewed those lesser done on Bodies. Now he open's not the Eyes of the blind, yet open's the blind hearts of men by the Preaching of his Doctrin. Novv he raises not dead Bodies, yet brings à foul, that vvas dead to life again. Novv the deaf hear not, yet the hearts of many shut to his sacred vvord, are so ope­ned, that they Believe and live in obedience to his La­vves, before neglective of that duty, Thus S. Au­stin, whose main Drift is not to deny Miracu­lous cures wrought upon the infirm, (for these he evidently own's above) but to give Prehemi­nence to our Saviours own proper Spiritual cures dayly wrought in the Church of God by Divine Grace and the preaching of his word, which the Saint deservedly esteem's greater wonders.

12. To the End you may see this was theS Aug. l. 22 de Civit. c. 8. only thing S. Augustine aimed at. Turn once mo­re to his eight Chapter, where you read of the dead raised to life, of the blind restored to their sight, and of desperate diseases perfectly cured. You read moreover of one Martialis à Prime grave man most averse from Christian Religion,Martialis cured in soul and body. who by the earnest prayers of his Pious Sonin-Law made at S. Stephen's Altar, from whence He took some Flowers, and in the night time laid at his Fathers head, With the successe he wis­hed. The very next morning He was found à Paenitent Convertite called for à Priest, and was reconciled, having ever afterwards S. Stephen's [Page 226] words in his mouth to his last breath. Lord JESUS receive my soul. Thus you see that both corporal and spiritual cures were wrought in those Dayes.

13. The last Testimony our Dr Quotes outQuaest. ex novo Te­stam. c. 63. of S. Augustine, may passe for one of the most famous, (or infamous rather) That ever man cited; You have the place pointed at in the mar­gent, where the Saint is supposed to Assert (and he speaks fully to this Purpose saith the Dr) that Signs and Miracles vvere vvrought by the Apostles to bring men from Insidelity to Faith &c. (No harme hitherto) then followes this Addition for the Dr's purpose. Amongst Believers Signs and Miracles are not necessary but a firm hope. If this Author speak of an absolute Necessity it might be answe­red, All latter Miracles are not so necessary, though God of his great mercy hath pleased to show them for other Reasons, and à main one is, to distinguish the true Church from all Heretical Conventicles. Yet I have not said all. Know Reader. 1, These Questions out of the old and nevv Testament full of grosse Errours, are not S. Au­gustin's, but the work of some Heretick as Bellarmin observes, Perhaps of one Hilary à Ro­manBellar. de Script Eccl. verbo Aug. Bell. verbo Ambrosins Deacon, who wrote many Books and propagated the Luciferian Schism. See Bellarmin cited. Hence it is, that these Questions in the Lovain Edition of S. Austin, printed in à diffe­rent Character, are there also taxed of many grosse Errours, the like you may se in FrobensThe Dr's quotation, not found at all. Edition. Yet here is not all. Worse followes, And t'is my greatest Exception against the Dr. Reader, I have perused that 63. Chapter as the Dr Entitles it (others call it the 63. Question, which is very short) and do assure you there is [Page 227] not so much as one word or syllable, like that which the Dr imposes upon this Author. Is this fair Dealing think ye?

14. From these Testimonies of S. Augustin,Dr Still. page 584. saith our Dr laid together, we observe six or se­ven things of no little Importance. Sr, when you have more faithfully laid S. Austins Testi­monies together, hitherto horridly out of or­der, and far from Truth, you will find your selfe at à losse, and much short in your Recko­ning. But what are these Observations? The first is. That the main intention of Miracles vvas to convince Vnbelievers; Add likewise, to encreaseA word to some Obser­vations ma­ie by the Dr. Faith and devotion in Believers, as also to be­nefit them spiritually and corporally, and you speak with S. Austin, otherwise not. 2. That Faith being established, there vvas no longer any Necessity of the Povver of Miracles. For proof hereof, the Dr must either make use of S. Augustins Fall spea­king in that 63. Question demonstratively proved à fourb, or will be forced to sit down silent. 3. That though Miracles vvere not of any such Necessity, yet God out of his abundant kindness pleased to do some Extraordinary things among them in their time. Mark how the Dr, not daring to spea. Fully minces matters, (some extraordinary things) that is, the raising of the dead, and restoring sight to the blind &c. (for of these S. Austin speaks fully) must, Forsooth, be called Extraordinary things, but by no means dovvn right Miracles. 4. That in Disputes about the Church they never appealed to the Povver of Miracles. Very false, for S. Austin already ci­ted speaks fully, and tell's us that most glorious Miracles, though Hereticks spi [...]ghfully opposed them, held him fast in the Catholick Church. 5. That those out of the true Church might make as great [Page 228] à Pretence to Miracles, Visions, and Revelations, as those who were in it, as appear's by the Donatist's, To what End this Observation is made no manA pretence to Truth on­ly little be­neficial. sees, much lesse how it is gathered out of S. Augustin's Testimonies. Did ever S. Austin teach that the greatness of à Pretence to Truth, entail's Truth upon the Pretenders? Certainly no, for all know, that as the Donatists laid claim to true Miracles, they also pretended to be the only true Church. Was that so, because they Pretended? There is à vast difference, Mr Dr between à great Pretence, and à strue Pretence, the first those Hereticks might have, but not the second, unless you will say (and I am affraid you would fain be at it, durst you speak Fully.) That the Donatists Miracles and Visions were every whit as Good and sound, as those which S. Austin recount's in his 8. Chapter cited. If this be meant; your Observation hath Sence in it, without it there is none, though I see not how this Sence agree's with your own Conces­sion. Viz. That God out of his abundant kindness, pleased to do some extraordinary things, among Orthodox Christians in those Dayes. Extraordinary favours wrought by Almighty God, Mr Dr, were most surely real, and not Phansies like the Donatists pretended Miracles. Thus much of these Ob­servations, the other two scarce worth naming, you have already refuted.

15. We are now, as the Title requires, to give account of other Testimonies produced by Mr Dr against the Miracles of the Roman Church and because S. Gregory the Great, one famous for Sanctity and Learning the whole Christian world over, And our Venerable Bede, à man highly renowned every where, relate many par­ticular [Page 229] Miracles wrought by God's favour, neer,The Dr strangely ru­de with S. Gregory and Bede. or in the Ages they lived, our Dr to blast the Credit of These two eminent Authors, more li­ke à Scold than à Scholar, rudely taxes both of want of Iudgement, and tell's us, they were the men that gave encouragement to all the Monkish Tales, and impostures aftervvard. Who durst have spoken thus irreverently, but Bold Dr Stillingfleet? Af­terDr Still. Page [...]86. venting this Passion, please to hear à strange Proposition. The credibility of their Miracles in the Church of Rome, saith the Dr, is destroyed by the Testimony of their ovvn more Iudicious Writers, and to prove the Assertion, he first produces Ioannes Ludovicus Vives, and Melchior Canus, as if forsooth, these two Writers, let them be greater then they are, ought to be esteemed in the publick Opi­nion of the world more judicious, than S. Gre­gory and our worthy Country man Venerable Bede. Believe this who will, Christians hither­to never thought so. Ludovicus Vives one of Florence, may passe for à Gramarian, of his soundnes in Doctrin, I say nothing. Melchior Canus one of S. Dominick's Order, was cer­tainly very learned, But free enough in his Cen­sures given of others as learned as himselfe, And this Licentiousness his Master Franciscus Victo­riaS [...] Canus l. de Hum Histor, Au­ctorit. in proaemio foresaw, when he feared that Canus would tread under foot the good Precepts, he had lear­ned of him.

16. To confront the Dr's wild Proposition, I say, neither Vives, nor Canus, nor any Catholick Author ever destroyed the Credibility of Miracles in the Church of Rome, no Catholick Author ever yet denyed true and most glorious Miracles to have been wrought in this great Body of Christians. The Dr's Testimonies therefore not faithfully [Page 230] Quoted, (were they as he would have them) are meer Impertinences, and prove nothing a­gainst Miracles. Observe Reader his simple and fallacious Proceeding. Canus, saith he, and ot­hers recount Miracles Written in the lives of ma­ny Saints, which in their Judgements were no Miracles, because Written upon very uncertain reports. Ergo, these Authors doubt and deny all true Miracles which they openly professe to have been wrought in the Roman Catholick Church. Is this way of Arguing tolerable? Can any man inferr, because one Questions or de­nyes some things, he therefore Questions or denyes matters whereof he has certain assurance? I certainly know Dr Still has quoted many Au­thors amisse, do I therefore say he Quotes none right, when I find (though seldome) the pas­sage entire he remits me to?

17. Turn now if you please to Canus whomCanus de Hum Hist. Anct. l. 11. c. 6 Colo­niae impres 1605. p. 533 the Dr cites, De locis Theol. but means (or he err's) his 11. Book concerning the Authority of humane History. (His loci Theol. contain only two Books) There you shall find, that Canus admit's what ever Approved Historians testify to have seen Themselves, or received from other credible Persons who were Ey-witnesses, as many things are recounted in the Epistles of S. Ambrose, of S. Cyprian, S. Hierom, in S. Austin's books De Civitate Dei, S. Gregories Dialogues, And for the most part in all other approved Ecclesiasti­cal Writers. To suspect, saith Canus, that such page 535. men vvould convey Lyes to Posterity vvould be à grievous sin, à haynous offence. Canus also receives withCanusplainly admits great Miracles. all honour and veneration (as Pope Gelasius did) the Lives of S. Antony, S. Paul, S. Hilarion, and all the Ancient Ermirs set fo [...]th by S. Hierom [Page 231] where you have innumerable Miracles recoun­ted. These he admit's, and therefore own's great Miracles wrought by Saints.

18. Soon after he gives his Judgement of our Venerable Bede and S. Gregory. The first, Saith he, in his English History, The other in his Dialo­gues, have recounted some Miracles, vulgarly thrown abroad and believed, which the Aristarchi, or Criticks of our Age hold uncertain, And saith, he would more approve their Histories, had they taken greater care in producing Authors according to à right prefixed Rule, and weighed matters more seve­rely.Canus speak's mo­destly. Then he add's. Sed quoniam modeste &c. But because we are to speak modestly, and with all wary circumspection of men so renowned as S. Gregory and Bede, I say that even in these two Authors, many things are not to be rejected. For let any one rigidly bring Ecclesiastical Story to à severe and most judicious Test, the matters are but few wherein they seem bla­mable. And therefore saith, I would rather approve all vvriten by them, than reprehend many. ThusDr Still page 588. Canus, though our Dr fraudulently conceal's this moderation, and in à Huff tell's us; Canus charges them vvith relating Miracles upon common Re­ports. The charge is most unjust, and unworthy à Doctor, For Canus only saith some Criticks in this Age, will not like all they have Written,Bellar. de Script. ver­bo Beda. though the very most ought not to be rejected. Had the Dr proceeded sincerely, Hee Should have noted this, and also reflected upon Bellarmin's third Observation, where we are told, that the­re ar some things found in the third Tome of Bede concerning the lives of Saints which Bede never wrote, as the life of S. Patrick, S. Colum­bane, and others, But the Dr thought best to wave such matters, and once more referr's us to Canus.

[Page 232]19. Canus, saith he, tell's us, That the lives of Philosophers, vvere more severely vvritten, and vvith greater integrity by Laertius, and the Gests of Casar by Suetonius, than the lives of Martyrs, Virgins and Confessors are by Catholicks, not to he named in this place. What then I beseech you, is therefore nothing truly Written? Or doth it follow that because Canus thought so, his Judgement is to be proferred before the Sentiment of those unna­med Authors?

20. However gratis admit, that some have lesse circumspectly recounted matters in the Li­ves of Saints (I never yet went about to defend all that is Written.) Have you here any thing like à Consequence. Ergo, God never vvrought Mi­racles Canus Page 54. by Saints, or all true Miracles novv cease in the Church? This, and 'tis pure Non-sence must be the Dr's Inference, or nothing. Again, when Canus saith, as our Dr cites, that S. Antonine and Bellovacensis made it not their vvork to vvrite vvhat vvas certain, but rather to let nothing passe they could meet vvith &c. The only doubt is, whether S. Antonine or Melchior Canus ought to be cre­ditted in this Contest (for the one certainly er­r's)? When the Dr decides that point yet in Di­sputeDr Still. page 589. upon Good Principles, he may twit me for speaking honourably, as I do, of S. Antoni­ne, but not before. In the mean time, he may see with what high respect Theophilus Ray­naudusRaynaudus Tom 18. Titulo Her­cules com­modianus pege 335. speak's of S. Antonine, where he taxes John Launoy for his Boldness vented against that Modest Prelate, and Canonized Saint. My wonder is, that Canus durst speak in so slight á manner (without any Proof) of S. Antonine, à most learned and Holy man saith Bellarmin, not on­ly à Dominican as Canus was, but much also [Page 233] above him in Dignity being Arch-bishop of Flo­rence,Bellar. de Script Ec­clesi verbo Antoninus. the other, it is true, had his lot to be Bishop of Canaria à Town in the Canary Islands, where there is Good wine, that's all I know of it.

21. One word more to Ludovicus Vives his Testimony, which both Canus and the Dr quo­te very confusedly. Vives, you must know,Canus p. 514. The page 586. Ludov. Vi­ves de trap. Discip. [...]0. 1. l. 5. p. 511 hath Two Tomes where different matters are treated, and the Dr following Canus blinde Quo­tation, thought it enough to cite him. De tra­dendis Dis [...]plinis lib. 5. Both methinks, might have cited his first Tome where this Author saith, The Lives of Saints are fouled vvith many Comments, or feigned Stories, and somewhat more to that Pur­pose. I have answered, were all true, which Vives proves not but upon his own bare word, it is wholly impertinent, unlesse this sencelesse Inference may passe current. An Author Iudges many things not sincerely related in the Lives of Saints, therefore he denies all true Miracles vvrought in the Catholick Church, vvhereof never any doubted, You know, Mr Dr, that Vives in his Notes upon S.Vives tom. 2. de veri­tat. Fidei pag. 378. & p. 379. Austins eighth Chapter De Civit. Dei, Makes Comments upon those great Wonders there re­lated. You should know also, that Vives in se­veral Parts of his works is so far from opposing Miracles, that he plainly both supposes, and own's them. Our Blessed Saviour, saith he, cer­tain of vvhat he said, promised great Wonders to be do­ne by himselfe, and in the Church aftervvards. He distnguishes also in the next Title, between true Miracles wrought by Almighty God, and the false Signs of the Divel, And saies, who­everLudovicus own's true Miracles. imprously feign's Miracles for gain, cause men, when the fraud is discovered, to doubt [Page 234] of true Miracles. Finally he set's down the true Marks whereby the Miracles of Christ and his Saints, may be discerned from the cheats and counterfeit Wonders of the Divel. For what End Therefore doth our Dr tire his Reader with Testimonies, that look à Squint, qui­te another way, from the main Question here debated?

22. You must yet have more patience, be­cause what followes in the Dr from his Page 589. to his Page 595. is nothing but an im­pertinent Excursion seasoned with some few un­savoury Jeers scornfully thrown at S. Grego­ry and Venerable Bede. He tell's you what Miracles These two recount, and hopes becau­se they appear ridiculous to his fancy (you ha­ve no other Proof) to make them contemptible in the Opinion of every Reader. A Story of Angels appearing to S. Cuthbert on horseback when he was à Boy, and prescribing him à poul­tesse for the cure of à sore knee, and some like Wonders, entertain the Dr for three or four. Pages, and seem matters of sport and merri­ment. My old Principle hath here place again Mr Dr either Show you the fraud in these particulars, or grant the Facts, Jeers you know well, are far enough from Solid Proofs. The other Miracles our Dr excepts against, are for the most part such as have been wrought by the Sign of the Crosse▪ it would be time ill spent to insist upon all particulars the Dr brings to light. My only Wish is, he had better considered what the An­cientEpiph, to. 2 l 1. contra Hae [...]es Basil. print. page with m [...] 61. Epiphanius Writes of Miracles wrought by the Sign of the Crosse in the place here cited. He tell's us that fire made by enchantment un­active, and contrary to its nature burned not, [Page 235] was freed from the Witchery by casting Holy Water upon it, blessed with the Sign of the Cros­se, whereupon the People (and many Jewes we­re present) cryed aloud, there is one God thatEpiphan. cited in the precedent page 60. help's Christians, and departed satisfyed. Ano­ther like Miracle He relates of à raging man pos­sessed by the Divel, that was presently delivered from the ill Spirit by Holy water cast upon him, blessed with that Holy Signe. The Testimonies of the Learned Theodoret, seem here very re­markable.Theod. l. 5. Eccl Hist. c. 21 Coloig. print 1577. page 312, The Divel, saith he, hindred fire from burning when Fuel was applyed, the Pa­stor hearing of the Charm Forthwith blessed Holy Water with the Sign of the Cross, gave it to Equitius à Deacon, commanding him to sprinc­kle the water upon the enchanted fire, That do­ne, saith Theoderet, the Divel ran away, the wa­ter burned like Oyl, and the fire consumed the vvood in à moment. Had the Dr I say, considered the­se and many other Miracles wrought by that Ho­ly Sign, which most worthy Fathers, and far more Ancient than S. Gregory recount, HeeS. Gregor. lib. 1. c. 11. would certainly have spoken with more respect, and not scorned S. Gregory because he tell's you of one Martirius that signed à cake in the Embers, with the Sign of the Holy Crosse.


A briefe Account of the Dr's large Ex­cursion from his Page 595. to Page 664. Of his false Quotations and fal­lacious way in Arguing. The rest Shewed à long list of impertinen­cies.

1. REader you have three things chiefly in the Pages here noted, First, Ma­ny Testimonies taken out of latter Authors quoted most unsincerely, some, as the Dr thinks, prove great Miracles to have ceased in the Church, And all those are false. O­thers much inveigh against the forging of Mira­racles, which though truly Quoted are nothing, as I now said, to our present Purpose. A Se­cond thing and most blamable, is the Dr's fal­lacious way of arguing, who would fain draw his main Document of Miracles ceasing, from this unsound principle. Some pretended Miracles have been proved counterfeit, Therefore none ought to be ovvned true. The last thing worth reflection relates to many Notorious Impertinencies. Of the­se in order, and first we begin with the Dr's Quotations.

2. He cites. 1. John Gerson, and partlyGerson de­claratio ve­ritat tom. 1 page 415, conceal's, partly pervert's the genuine Sence of this Author, who relies on à certain Principle (waved by the Dr) and delivers most true Do­ctrin. [Page 237] As, saith Gerson (citing Aristotle) it mat­ters not that some things false in themselves, are more pro­bable than others true. So import's not if somethings fal­se in themselves be piously believed, not as false (for if known as false) it is far from the Piety of the faithful to believe them. The Estimation or pious credulity therefore fall's not upon the verity or falsity, but only upon the ap­pearance and probability, while the falsity or verity is un­known; Hence S. Hierom prudently said, it's better in such matters piously to doubt, than rashly to define. Two Gerson's Doctrin, he­re faithful [...]y set down contradictories may both be probable, and the one well stand's with the other, not in Truth, but in Probability; Thus under different Respects, both may be believed wit­hout Prejudice to Faith, so that the mind be free from pertinacy. Reader, what is hitherto amiss in Ger­sons Doctrin, while he teaches nothing (the Dr conceal's this) but à Truth known the whole world over? For who is there, that believes not matters only probable in appearance, whereof there is no absolute certainty? Hath the Dr I beseech you, certainty of all things that passe his head, or believes upon humane Faith? Gerson goes on. This Degree of certainty respect's the Legends and Mi­racles of Saints, the Lives of Fathers, and the Visions of devout Persons &c. Which the Church embraces and permit's to be read, not that it determin's them to be be­lieved as necessary for Saluation, But because they con­duce to move the pious affections of the faithful, so long as nothing in such matters is known to be false, although also nothing is known upon certainty to be true, so in those things, that by à pious considera­tion might be done, is more to be regarded, than what was done. Thus Gerson.

3. Now hear the Dr's own words Written in à different Character. Gerson saith he, ho­nestly confesses, this to be the End of the Legends [Page 238] and Miracles of Saints, and their Visions and Revelations so much talked of in the Roman Church. Viz. To stir up the Piety and Good affections of the People: For these things, saith he, are not proposed by the Church to be believed as true, but they are rather to consider them, as things that might be done, than things that vvere done. Reflect Reader in passing how the Dr condemn's himselfe by his own words, for if Ger­son speaks, as most certainly he doth, of Mira­cles and visions read in the Lives of Saints, not proposed by the Church to be believed as true, but only permitted to be read, He opposes no Mi­racles, no Visions, approved by the Church, or ow­ned as true; Nay, these he plainly supposes in his precedent words Priusquam elucidaretur alio mo­do Gerson impugn's not approved Miracles. per Ecclesiam vel rationem certam, ipsa veritas, be­fore the verity be cleared by the Church, or u­pon some other certain reason. Let therefore approved Miracles stand firm without controule, we have our intent, and will while the Dr lo­ses both his time and cause Do as S Hierom prudently advises, rather piously doubt of these Le­gendary Miracles, than rashly define any thing. The Dr end's his Harangue thus. Gerson saith, it is no matter, if some things that are really false be pious­ly believed, so they be not believed as false, or known false, at the same time. The Dr thought this word False would rattle lowd in à vulgar eare, whe­reas had he distinguished as Gerson doth, be­tween Truth in appearance or Probability, and perhaps no Truth in re, the noise would have ceased. Has not many à man upon great Pro­bability, been deemed honest and so procee­ded with that really was otherwise, and ma­ny an one probably thought dishonest, who deserved not that Censure? Thus the Judge­ment [Page 339] of men are often regulated by Appearances; Mens Iud­gements of­ten regulated by Probali­ties. without having Truth clearly laid before them. Miracles Judged probable, or in appearance only, have their End which as Gerson saith, is to stir up Devotion, though no man goes about to prove the Church infallible by them, as the Dr too simply Imagin's.

4. Three or four Quotations yet remain taken out of Lyranus, Cajetan, Launoy, and Luke d'Achery as weightlesse and witlesse he­re, as if the Dr had told you à tale of à Tub. These Authors, Reader, worthily bla­me all forgery in Miracles, and so do I, They moreover tax some Writers off Errours, in re­counting the Gests of Saints, and I highly ap­plaud them when they speak Truth and prove it, yet all are far from denying true Miracles to have been wrought in the Roman Catholick Church, wherein lies the whole Debate betwixt the Dr and me. Observe I beseech you; The Dr makes à great Account of one Testimony produced out of Luke D'Achery, who set forth theLucas d'A­chery lib. 1. c. 1. 2. 3. de pignoribus Sanctorum Paris print 1651. works of Venerable Guibertus Abbot of Novi­gento, where some things, thought by the Vul­gar, great matters, (though meer Illusions) are much reproved. For an Instance. A Boy belon­ging to à Souldier chanced to dye on good Fri­day, the People because he dyed that day, made resort to his Tomb, offered wax candles, and ot­her little Donaries as Testimonies of their De­votion. Some feigned themselves deaf, ot­hers lame, and the Abbot of that place, (willing enough to have men think that Miracles were wrought there) gave encou­ragement to à beliefe of these Fopperies. Two or three Stories of the like nature A­chery [Page 240] relates out of venerable Guibert. Im­magin all be faithfully told, And ask as I did above, whether this Consequence be to­lerable? False Miracles have passed among the Vulgar for true ones, Ergo never true Miracles were wrought in the Church? I Ask again whether this Argument be not à clear conviction ad hominem? D'r Still believes the venerable Ab­bot of Novigent in the Relation he gives of feigned Miracles, which some by abuse jud­ged true, Ergo if we plead by the Abbots Authority, Dr Still is obliged to believe him, when he plainly set's down and own's true Miracles to have been wrought. But mostAn Argu­ment ad ho­minem a­gainst the Dr. evidently the Abbot confesses à hundred times over, that God has done innumerable great Miracles in the Church, Therefore if he de­serves credit in his Relation of Cheats, why should he lose it in the other part of his Hi­story?

5. Now to point at all the true MiraclesD'Achery Lib. de Laude B. virg. c. 10. 11. à pag. 302. owned by this Abbot would be à long Task, Two or three set down in D'Achery, whereof one most prodigious wrought upon à woman called Theodeberta by the assistance of the bles­sed Mother of God, may give Satisfaction to every Reader. In à word, this Theodeberta condemned to Dy for having Slain à young man that solicited her to Lewdnes, after earnest Prayer made to the blessed Virgin, humbly confessed her fault, and vpon her Publick con­fession was to be burned in à great Pile of wood. There tied to à Stake halfe naked,A Stupen­dious Mira­cle seen by many Eywitnesses. (the wood wholly consumed) the bands also wherewith the was bound burnt to Ashes; Theodeberta stood still in the middle of the [Page 241] Flame without any hurt at all. Her Enemies seing this, furiously heaped more wood upon her, set that on fire, and barbarously struck the poor Penitent with their long Poles, but all would not do, not so much as one hair of her head, nor the Linnen-wear she had on, much less any part of her Body, received Dammage. This Miracle recounted by Guibert in the place now cited, was seen and attested by innumera­ble Ey-witnesses. What saies our Dr, must the Abbot be believed, when he Tell's us of Cheats, and lose all credit while he recount's true and undoubted Miracles? Had the Dr dealt ingenuously, he should have Said, Abbot Guibert ('tis true) speaks of many Impostures practized in that Age, But withall own's unque­stionable Miracles. This latter, Mr Dr fraudu­lently omit's, and therefore notoriously tran­gresses against sincerity in setting down one halfe of à Story, without the other.

6. What followes in the Dr to his Page 610. is such flight stuff as you have heard, little worth notice; So is that too often babbled out Flaw imputed to Baronius, who it seem's mi­stook the Signification of the Greek word [...], and therefore is mercilesly handled, though the Cardinal corrected the Errour before Mr Still. was borne. Such trash as this out of wea­risomnes I passe by, and will examin other Quo­tations, where you shall see far greater flawes on the Dr's part, than the mistake of à Greek word comes to.

Of Dr Stillingfleets Flawes in his false and faulty citing Tostatus, Rof­fensis, Didacus Stella, and Iosephus Acosta.

7. Our Dr first Quotes Alphonsus Tosta­tusTostat. in c. 9 Levit. cited by the Dr. the learned Bishop of Avila, and so unwor­thily pervert's his whole Sence, that I am scan­dalized at the Proceeding. Tostatus demand's why God in the consecration of Aaron the first high Priest, sent fire from Heaven to consume his Sacrifice? And Answer's, the Miracle was not done principally for Aaron, but to testify how the Sacrifice of any Priest, became accep­table to Almighty God, And therefore, saith Tostatus, there appeared no necessity of ha­ving the same Miracle renewed at the consecra­tion of other Priests. In like manner (add's this Bishop) at the beginning of the Primitive Church, clear Signs appeared to those who were Observe the Miracles whereof Tostatus speaks. baptized, and converted to Christ, The Holy Ghost Vi­sibly fell upon them in the forme of à Dove, as we read in the Acts of the Apostles (These words which ex­plain the whole drift of Tostatus our Dr frau­dulently omit's) But now, saith he,) Such Mira­cles (and Mark the Expression) are not wrought up­on the converted, neither doth the Holy Ghost descend Visibly on the baptized as he then did. After­wards, Hee gives the reason why these great Miracles were necessary at the beginning of Chri­stianity, Because the Mysteries of Faith are not Demonstrable, and therefore when the Gospel [Page 243] was first preached, Fuerunt ista necessaria, those visible great Signs were necessary to introduce it, but now being established, there ought not to be any such Miracles. Thus most faithfullyTostatus true Doctrin laid forth, with the Dr's jug­ling. Tostatus, if you doubt turn to the Place cited, and believe your own Eyes. That done, you may justly admire the jugling and too open fraud of this Dr, who, forsooth, because Tostatus Saies, (and truly) that those Visible Signs of the Holy Ghost descending upon the converted, newly baptized, are not seen in this Age, will needs thence infer, that he Denies all other Miracles. Is this either Conscience or any consequence? God showes no more some kind of Miracles, Ergo he works none at all? May not I truly assert, that God in the latter Ages of the Church never wrought so many prodigious wonders at once, as he did at our Saviours Sacred Passion, when the Sun was darkned, the Rocks were split, the Dead came out of their Graves &c. Can any hence inferr, That I therefore Deny all other Miracles wrought at Loreto, at Compostella, and Sichem? Certainly No. Because though I grant not such admirable Wonders ever to ha­ve happened since our Saviours death, I may yet assert the latter to be as they are, manifest Truths.

8. To lay yet more open the Dr's fraud, I Argue thus. If the learned Tostatus plainly ack­nowledges true supernatural Miracles wrought in the Church after the Apostles time, different from those which he saith, ceased, The Dr grosly abuses this Author; But Tostatus most evidently own's such true Miracles in the Church Therefore Mr Dr grosly abuses Tostatus. For proof of my Assertion, turn once more to this [Page 244] Author, where he expresly teaches. 1. ThatTostat. in c. 10. Mart. Quest. 12. John 14. Christ impowred all that believe in him to work Miracles, yea and greater than He wrought. He teaches. 2. That both Martyrs and Confessors long after our Saviours death preaching up and down the world, Multa Miracula fecerunt, did many Miracles, though Christ spake not to them, nor Specially gave them the Power whe­rewith the Apostles were priviledged. He saiesTostatus plainly grants true Miracles. 3. That all believing in Christ, by invoking the Holy name of JESUS, may work Miracles, with much more that followes. Tell me Reader, is it not prodigiously strange, that the Dr remit's us to this Question, while he Wilily slips over all here noted point blank against him? Is notDr Still. page 611. this Fraud and worse than jugling manifestly per­ceptible, when upon this Principle, Some Mi­racles have ceased, he would conclude, there are none at all wrought?

9. If you Ask what it was that beguiled the Dr in à right understanding of Tostatus? Thus it is. Tostatus in the beginning of the Question now cited, demand's, why our Preachers in the Church who suceed the Apostles, do not such Miracles now, Talia Miracula Viz. By ordi­nary Commission, as the Apostles did? He Ans­wer's most profoundly, that ordinary Power was readily given the Apostles to work Miracles eve­ry where in confirmation of Christ's Doctrin; so it is said. They went forth, and preached in all places ubique Deo concurrente, God Coopera­ting with Signs that followed. Now saith Tosta­tus that ordinary Power, was not only annexed to those first Apostolical men, but also to the new­ly converted and baptized, For these after their Baptism and conversion, were impowred to [Page 245] work Miracles, whereby the Truth and Holi­nessThe Dr's Cheat, discovered. of Christ's Doctrin received much light, And this Ordinary certain Power of working Mira­cles every where, ceases in the Prelates of the Church. Whence our Dr would inferr à cessa­tion of all Miracles, which, as I said, is worse than jugling, and most opposite to the express Doctrin of Tostatus. O but the Bishop saithTostatus cited à §. Tertio fit. this Power of working Miracles would not be profitable in the Church but rather serve for cu­riosity; Very true; For if, as he observes, Mi­racles were dayly wrought amongst us by the Prelates of the Church, and new Convertits, the me­rit of Faith would be much lessened, and The­reforeTostatus §. secundo saies first, it is unworthily done by à true faithful Believer to seek after Miracles to confirm the Faith which he actually believes as certain, For this were to require à further probation of that, which he hold's most undoubted. 2. Though Miracles are not necessary when faith is preached to Believers yet they are profitable, when its prea­chedTostatus cited §. au­tem. to Infidels or Hereticks. Thus To­status.

10. One may yet object. The Doctrin of Christ, of the Apostles, and the Church is one and the same, if therefore no Believer ought curiously to desire new Miracles to confirm the Doctrin of Christ and the Apostles, why should they require new Miracles to confirm Church Doctrin, Or to what End hath God wrought Miracles in every Age? I Answer first; No Catholick Believer ought to ask for more Miracles than Divine Providence hath already manifested, because the Truth of Church Doctrin by what is done, is made Evidently Credible, notwithstan­ding God out of his abundant mercy may at his [Page 246] good pleasure illustrate this Oracle with new Miracles, as we have proved above, The U­tilityMiracles wrought in the Church much abate the Impu­dence of He­reticks. whereof gathered from Tostatus last cited, avail's much to convince Hereticks that impudently calumniate the Church, Saying She hath chan­ged the Doctrin of Christ and his Apostles, God therefore to represse this Impudence, as he ma­de the Doctrin of Christ Evidently Credible by the Miracles which our Saviour wrought, the Do­ctrin of the Apostles Evidently Credible by the Miracles They did, so also he set's forth the glory of his own Oracle the Church, and makes her Doctrin evidently credible by innumerable Miracles wrought Age after Age. And this I conceive to be à main reason, why Providence will have Miracles continued in the Church to the worlds End.

11. The Dr once more referr's us to Tosta­tus,Tostatus in cap. 3. Matt 9. 10. where we are told, that those visible exte­riour Signs of the Holy Ghost descending upon the baptized in the forme of a Dove, or Fire, shewed in the Primitive Church, cease now in such as receive baptism, Though, saith the Bis­hop, Original and actual sins are as well taken away by that Sacrament in this present Age, and Grace as well given to the baptized now, as it was in the Baptism of the Primitive Christians. Here is all the Dr has for his Purpose (and it isDr Still. page 612. à very Cheat) though he bragg as if he had do­ne Wonders, What, saith he, shall we say to the Testimony of this learned Bishop? Had he never heard of S. Iames of Compostella, and the Miracles pretended to be wrought there? And could he believe them and write these things? Had he never heard of Vincentius Ferrerius &c.? Mr Dr, you still jug­gle, still run on in your old mistake, and Di­stinguish [Page 247] not between one sort of Miracles, and others. The Miracles wrought at Compostella and by S. Vincentius, are quit different from the visible ap­pearance of the Holy Ghost upon the Baptized, and the Imposition of the Apostolical bands whereof Tostatus spea­k's, And saith, though many others might workTostat. q. 10. citat. p. 164 E. Luc. 10. Miracles in raysing the dead, and curing diseases (which Power our Lord gave the Seventy two Disciples, who were distinct from the Apost­les [...]) yet, to give Visibly the Holy Ghost by Imposition of bands, was à Priviledge granted the Apostles only, whereby Christ shewed them singularly favovred above all others. Reflect, Reader, once more on the Dr's fraud, and weak fallacy. Was the seventy two Disciples Power in curing diseases and raysing the Dead any way limited, because they could not visibly give theThe Dr's fraud disco­vered. Holy Ghost by the imposition of hands, as the Apostles did? Most certainly no, saith Tosta­tus. Why then should the Saints in God's Church be denyed the favour of curing diseases and raysing the dead, because, forsooth, they have not that Apostolical Prerogative of showing vi­sibly the Holy Ghost in forme of Fire? Yet this is the unsound Discourse of our Dr. Hen­ce his far fetch't Instances from Compostella, and S. Vincentius are ushered in to no purpose, save only to show his Ignorance, and to traduce an unwary Reader.Roffensis contra cap. Baby l. c. 10.

12. The like couzenage we have in three or four Quotations following so palpable, that in real Truth I stand amazed at the Dr's insincerity. He first referr's us to our worthy and learned Iohn Fisher, Lord Bishop of Rochester, as one opposite to Miracles wrought in the Church, and doth it with so great confidence, that he boldly [Page 248] Asks, whether any Testimony can be more plain and Still p 613. Roffens. contra Oëcolampad. lib l. c 16. & 17. p. 801 802. weighty than this in our case, it being from one, who undoubtedly knew all the Pretences to Miracles then made? I beseech you, Reader, turn first to Roffensis, where he showes, that true Miracles are not to be rejected, because some have made pretence to false ones, and tell's Oëcolampadius that for one feigned Invocation of à Magician the Sectary urged, we Catholicks can produce innumerable true Miracles whereof, saith the Bishop, I shall speak more in the Preface to my second Book. Again he saith, though à Magician may dazle our Eyes with his Charms, yet all true Miracles undoubtedly done by good Angels, are not therefore to be rejected. Ab­sit istud à piorum mentibus, far be this Errour from the minds of pious men. Lastly he appeal's to the Miracles related by S. Austin, and urges one which he call's Insigne Miraculum, à famous Mi­racle,Roffen. cap. 17. wrought by the prayers of S. Gregory upon an incredulous Roman woman. These, saith Roffensis, if thou Oëcolampadius weighest diligently, and yet dost continue in thy obsti­nacy, thy heart is hardned, but because thou durs't not contradict the Powerful hand of God who did these Wonders, Thou help's on our Catholick cause.

13. Again saith Roffensis Ponder well, andpage 804. fine. tell me, why God hath wrought so many, yea far more Manifest Miracles, to Confirm the Ve­rity of the Holy Eucharist, than he has done forRoffensis most plain for Mira­cles. any other Sacrament? The reason is; This Mystery being Sublime and difficult, Providen­ce to facilitate our Faith, gives light, and sup­port's the real Verity we believe by the Eviden­ce of innumerable known Miracles. Great Au­thors, [Page 249] highly deserving credit, recount these famous Miracles, And no man in his Wits can deny them. Thus our worthy Bishop, who in à hundred other Passages of his works stoutly defend's Church Miracles. What think ye, is the Dr likely to prevail much against Miracles by the Testimonies here alledged, when the Au­thor he cites most professedly own's them? How could so learned à Prelate oppose Miracles in one part of his Works, and vigorously maintain them (as you see done) in the places now ci­ted and many others? How durst he check the Heretick, and tax him of Obstinacy in case he omitted to weigh diligently the Wonders re­counted by S. Austin, by S. Gregory, and tho­se other supposed evidently wrought in confir­mation of that Truth we all believe, I mean the Sacred Eucharist?

14. We are now to clear the Testimony produced by the Dr from that false Glosse he cast's upon it. In à word the Bishops whole Drift is to show (and mark well his Drift, for it clears all) that the bare words of Scripture made use of without the Interpretation of the Church, or the unanimous consent of Fathers, are easyly perverted. To prove the Assertion Roffensis tell's us first, That as our Saviour cast out Divels, illuminated the Roffen: contra capt: Ba­by l: c: 10: page 227: Mark 16: v. 17. blind, and cured diseases, so likewise, calling the Apostles together, he gave them command over unclean Spirits, and Power to cure all di­seased, as Christ our Lord did. Hitherto no difficulty. But saith our Bishop, There is ano­ther Promise made by our Saviour, (here be­gin's the Dr's jugling) when he foretold these Signs should follow in all the faithful that believed in him. In my name they shall cast out Divels, speak with [Page 250] new Tongues, take Serpents away, and if they drink any deadly thing, it shall not hurt them, They shall impose hands upon the sick▪ and they shall be cured. Observe well, Saith he. This large Promise made to all Believers in Christ, we se not so am­ply performed, for now common Believers cast not out Divels, nor cure all diseases, yet there is no doubt but that many had, and have still true Faith. In the next place the Bishop propo­ses this Objection. Some perhaps will say Christ's promise therefore, was in vain, He Answer's, noRoffensis [...]: sed dicet page 229: such matter (and his Answer clearly discover's the Dr's fraud) our Saviour saith he, would not have the Efficacy of his promise to be perpetual, but only at the Rise and the growth of the Church. Observe his reason. Commonly at the [...] Observe wel of what Mi­racles the Bishop speaks; beginning of the Church, all true Believers to advan­ce the Faith laid forth in the Gospel, had the grace of working such Miracles as are now specifyed, But af­ter the Gospel was diffused the whole world over, There was no need of the like Miracles wrought by all the faithful, However, if we precisely stand to the bare words of Christ, there should not be any believing Christian in this Age, without the Priviledge of working the Miracles now men­tioned. Thus our worthy Bishop. And do notAnd learn thereby the Dr's Iug­ling: you hereby see an Intolerable Jugling in Dr Still. Who out of à misapplyed Principle, Viz. All true Believing Christians in the following Ages dis­possessed not Divels, cured not all diseases, spake not different Languages, as the Primitive Believers did, Will hence conclude, There was no longer need of Miracles, They are the Dr's own word's. HadDr Still. page 613. Hee said, it is now needlesse, that all good Christians work the like Miracles in the present Age, as the Primitive Believers did (which is [Page 251] all Roffensis affirm's) he had spoken Truth, But because he shift's off this main Circumstan­ce, I must once more accuse him of Notorious Jugling, and can never sufficiently admire the mans boldness in corrupting Authors as he doth. Almighty God forgive him.

15. Another Testimony I find taken out ofStella in c. 11. Lucae p. 104. Didacus Stella, where the Dr saith, we read, that the Power of Miracles is ceased. What man but the Dr, durst have told so lowd an untruth? Reader believe it, Stella in this very place as­sures us▪ that about thirty years (then past) theStella de­fend's great Miracles: Holy Martyr Andreas de Espoleto being in Mauri­tania was cast three times into the Fire, where he prayed in the midst of the flames without hurt, not having so much as à hair of his head scorched, And though, saith Stella, this great Miracle happened in the sight of many Lucita­nians then present, yet none of the Mores were converted upon it. Doth this condemning the Mores Incredulity imply à Denial of all Miracles? Stella in c. 16. Lucae page 292. 1. Colum: Certainly no. But to take all doubt away read Stella, where he saith, there are very many Mira­cles vvroûght vvhich for number and greatnes are ad­mirable, and far surpasse all those Signs granted to un­believers, and therefore the faithful are easily discer­ned from Infidels by Miracles, God's ovvn certain Se­als, and knovvn Characters of Truth. Yet more. Those, saith he, who believe not the Roman Catholick Church, will believe no Miracles, Though the Dead were raised to life again. Is this to tell us as the Dr falsely imposes on Stella, that the Power of Miracles is ceased?

16. The Dr replies. Stella doth not only Say, 2. Colum: ibidem: that the Povver of Miracles ceases (now proved fal­se) But moreover affirm's, that the receiving of it, [Page 252] vvould do more hurt than good, For men vvould Say, that the Christian Faith vvas not sufficiently confirmed before. I Answer. The Dr once more egregious­ly cheat's the Reader, For Stella speak's not of all men, But only of such as are actually Believers, And saith, that all fully persvvaded of the Truths they believe and firmly embrace, need not to seek after new Miracles for this End (and mark the words) to confirm that Faith they hold most certain, which is true Doctrin. Then presently HeeMore of the Dr's Iug­ling: adjoyn's, if such believe not Moses and the Prophets, (he means the Doctors and Pastors of the Catholick Church,) neither will they believe though they saw men raised from the dead. Hence you see how the Dr would Trapann you, while out of this true Principle. A faithful man actually Set­led in à firm beliefe of all the Catholick Church teaches, ought not to require or desire more Miracles to confirm that faith, From this Principle, I Say, he would infer that Miracles cease, and conclude, That God out of his great mercy will shew none in order to the Conversion of Infidels, Iewes, and Hereticks. Is this consequence good think ye? Miracles for such and End, as is specified, are not now necessary, Nay for that End, would do more hurt than good, Ergo it is not convenient that God work them upon other Design's Viz. For the glory of his Church, for the confusion of Infidels, or as Stella notes, for à clear Mark, whereby Believers may be distinguished from the professed Adversaries of Christ.

17. Our good Dr in the next place QuotesVictoria Relect: 5: p: 100: with me printed at Lyons 1557: [...]anciscus de Victoria in his Relections, who saith, he heard of no Miracle or Sign wrought for the Conversion of the Indies. Never was there the like blind Quotation foisted in by any [Page 253] Dr. Reader, Victoria hath two Tomes con­taining twelve Relections, six in the one, and six in the other. The fifth Relection in the firstThe Dr's Quotations dark and blinde. Tome, is de Indis posterior, sive de Iure belli, whe­re I find no 200. page, That 200. page went before under the Title of his second Relection, De potestate Civili, or Civil Power. In the second Tome, one Relection is, de Arte Magicâ, neither have we there any 200. page, nor à word in either place like to that which the Dr cites. But Suppose Victoria saith, he had heard of no Mi­racles wrought for the conversion of the Indies, that only proves, all truths came not to his ea­res, while others have both heard, and expres­ly mentioned most glorious Miracles. But this is evidently true, And,

18. To prove my Assertion, I will here on­lyJosephus Acosta Hi­stoire natu­relle des Indes, tant Orientalles qu'occi­dent Liv. 7. c. 27. De­die au Roy 1595. produce two most worthy creditable Authors, Josephus Acosta in his natural History of the In­dies, is one, Where he recount's several great Miracles wrought by Almighty God in the open View of those Barbarians, forceable enough to convert the hardest heart. What can be more admirable, saith he, than to hear that three or four Poor Travellers, Cabeca de vaca, and his companions, passing along with some enraged Indians, were threatned death, unlesse they cu­red the Infirm and diseased among them. The distressed Captives, having no other medicine at hand, made use of Spiritual Physick, the Sa­cred Prodigious Miracles wrought among the Indians. Gospel and the prayers of the Holy Church. In à word by only Saying those devout prayers, and making the Sign of the Crosse upon the Sick Infidels (much like the Apostles) they instant­ly cured innumerable. The Bruit whereof run­ning abroad, They were forced to goe up and [Page 254] down, and to do the like wonders in many Vil­lages, where they healed all sort of diseased Per­sons. Thus Josephus Acosta. Who likewise tell's you of à strange Miracle done by à Souldier of Peru called Lancero, upon à desperate wound, which he cured by Saying some Holy Words,One by à Souldier of Peru. and making the Sign of the Crosse upon the wo­und. No lesse admirable is his relation of tho­se Barbarians that besieged the Spaniards in à place called Cusco, and by casting fire on their little Cottages covered with straw, so sorely pres­sed them, that without assistance from Heaven all had perished, had not à certain Lady (the Bles­sed Virgin) visibly appeared over those Cottages; and quenched the Fire, as it fell upon the straw. This the Infidels saw, and afterwards recounted as à prodigious Miracle.

19. Yet more. It is known for certain, saith Acosta, by the relation of many Historians, that in the several Battels the Spaniards fought a­gainst the Indians, (as well in new Spain as Peru) those very Infidels saw in the Aire one li­ke à Cavalier mounted upon à white horse with à Sword in his hand, chasing away their forcesAnother by S. Iames. and fighting for the Spaniards; Whence proceed's that great veneration the Spaniards bear to the glorious Apostle S James. These few Testi­monies (I omit others) may suffice to confront Dr Still. who cites Josephus Acosta, as one that saies Miracles were only necessary in the beginning of Josephus Acosta de procurandâ Indorum salute l. 2. c. 9. & 10. Christian Religion. And not to wrong the Dr, his words are these. Acosta at large debates this ca­se, why God doth not now give the Power of Miracles among those who preach to Infidels, as he did of old, and he offer's at several reasons for it, of vvhich this is the Chief that Miracles vvere necessary in the be­ginning [Page 255] of Christian Religion, but not novv.

20. Reader, I have perused with great de­light this pious and curious Author, both De naturâ novi Orbis, and likewise De procurandâ In­dorum observe well of what Mi­racles Aco­sta speak's. Salute, and after à serious reflection made upon the two chapters quoted, dare boldly averr, that the Dr contrary to all conscience grosly abu­ses Acosta, and every unwary Reader. The Question proposed in the beginning of the 9. Chapter is thus. Hovv happens it, that in this latter Age, When the Gospel is preached to Infidels, Illa vis Miraculorum non cernatur, The like force and efficacy of Miracles are not now seen as our Saviour promised to the Primitive Christians, who had, as you have heard; the Gift of Tongues and wrought other great Wonders after Baptism. The Question proposed by Acosta implies only à comparison between those Ancient Signs then u­sually seen (and necessary), and These in our dayes, and he gives not one only but many ex­cellent reasons thereof. Here begin's the Dr'sDr Still. page 614. jugling. If, saith he, such Persons vvho are Em­ployed upon the vvork of converting Infidels do vvant the Testimony of Miracles, I knovv no reason to believe, that God Imployes it for other Ends. Mark those words. Do vvant the Testimony of Miracles, and to the Dr's confusion, turn once more to AcostaAcosta c. 9. page 219. Cited, where he first recount's the Miraculous cures of four men, Cabeca de Vaca, Dorantes, Ca­stillo, and another, wrought in their strange Tra­vels through Florida, and more remote places. These God favovred with à singular Gift of Cu­ring all infirm and sick Persons, much after thatStrange Mi­racles wrought by four Travel­lers. manner as the Apostles did. Ten whole years they spent in this Peregrination, being ever at­tended with innumerable Multitudes, who no [Page 256] lesse admired the Evident Wonders wrought by them, than their most innocent and spotlesse li­fe. In fine they gained so much renown among the Barbarians, that they were almost adored as Gods, and all their commands look'd on as O­racles from Heaven.

21. Hence Learn, saith Acosta, that Inno­cency of life adorned with glorious Miracles, is the easy and certain means whereby Infidels are converted. Soon after he demand's, How it comes to passe, that such Miracles as the novv men­tioned Travellers vvrought, were not so common, but rather grown Scarce in the dayes, when he wrote his Story? This Acosta lament's, and humbly Petition's Almighty God to glorify his name, by showing the like admirable Signs and Miracles, Cum videatur tam effusa necessitas, when now, saith he, there appear's so great ne­cessity of them for the Conversions of Barbarians. Is this, Reader, to tell us, as the Dr unworthi­ly Writes, that Acosta saies Miracles vvere necessa­ry in the beginning of Christian Religion, but not novv, When he deplor's the want of those admirable Sig­nal Wonders already specifyed, and beg's Almighty God, once more to vvork them in the sight of those in­credulous Infidels? Again, doth Acosta deny all great Miracles, because he complain's of the want of Eminent Wonders granted the Apostles by Special Priviledge, and those others in their Peregrination through Florida? No. The Dr may justly blush at his Jugling and manifest sup­pressing Truth if he read Acosta, where he Saith. Though the Apostles vvere enriched vvith à Acosta c. 9. page 220. more Plentiful Gift of the Holy Ghost, and had the first fruits of the Spirit, yet the Povver of vvorking Miracles vanished not vvith the first Age. Which [Page 257] is to say, the Age passed, but Miracles still con­tinued in the Church, and he proves the Asser­tion. Ecclesiastical History (saith he) relates, that Acosta owns latter Mira­cles as un­doubted. in the time of Constantine the great, the whole Provin­ce of Iberia next to Armenia, was converted to Christ, by the admirable works and Miracles of à Christian woman, taken Captive. We read also (they are his words) in the English History of many and great Mi­racles done by Austin, Iustus, Melitus, and other Monks. Alas, what is England compared with those Immense Regions of Infidels? Not so much as à little cottage, matched with à vast City. How then hap­pens it, that these times we live in seem to be deserted, or not to afford greater plenty of Miracles? Thus A­costa, who next endeavours to show, why God did not work so many Miracles, but his reasons are too long for this place, where I am only obliged to note the Dr's fraudulent Dealing, which Acosta does home, and to the purpose. Look, saith he, upon one blessed man in this our Age Acosta c. 10 p. 226. S. Francis Xaverius, of à most Apostolical life, who wrought so many admirable Miracles (all attested by in­numerable sound, and substantial Witnesses) that scar­ce the like are read of in any since the Apostles dayes, (whereof more presently,) What shall we say of Wrought by S. Xaverias and others. F. Gaspar and his fellow Labourers in the East Indies, whom God favovred with the grace of working innume­rable great Wonders, and the like blessing he bestowed upon many worthy Missioners of other Holy Orders. Neither is it at all unusual, saith Acosta, in these our West Indies, to see and hear of great Miracles done a­mong the Barbarians.

22. Was not Dr Still. think ye blind, orA great O­versight in the Dr. grosly overseen, in remitting me to Josephus A­costa as one opposite to all Miracles, excepting such as Christ and his Apostles wrought? Had he [Page 258] his Wits about him when he tell's us, that the Persons employed upon the work of converting Infidels vvanted the Testimony of Miracles, while you see this Author he cites, decryes the folly, and to the Dr's eternal Disgrace, acknowledges many fa­mous Miracles wrought in the Church after the Apostles, though that Special Apostolical Priviled­ge in working them (in some measure granted also to the Primitive Christians) was not, as you have heard, Usual in after Ages? Hence the Dr's Inference of Miracles not being now necessary among Heathens, or ceasing upon this Ground, that the primitive Prerogative in doing them seem's very seldom granted any in latter A­ges, is nothing but à foul cheat, and an open fraud. All I will say now, is, that either Mr Dr thought his produced Testimonies would ne­ver be examined, or that all would believe what he scribles upon his bare word. He is grosly deceived in both. And thus much of Josephus Acosta. We go on.

23. The second Author perused by me con­cerningE manu. A­costa Hist. rerum in Orie [...]ge. starum Pa­risiis typis data 1572. Ema. Aco­sta l. 1. p 72. p. 74. lib. 2. p. 109. A­costa l, 3. page 132. Miracles in the East Indies, is Emanuel Acosta in his History of matters done there. Not far from Bungo, saith he, à blind youth 13. years old immediatly after Baptism, had his perfect sight restored. Another sick of the Palsey and Dumbe when Baptized, rose up sound, and spake without the least impediment. If you de­sire to hear other Miracles wrought by Holy water, and reciting the seven Poenitential Psalms, as likewise of the strange Punishments God in­flicted upon some prophane Barbarians that stro­ve to cut down à Crosse erected by the Chri­stians, you may peruse this Author. To insist on more particulars would be too large à task. [Page 259] and needlesse, Finally, if you require an Ans­wer to Dr Still. wise Question. What shall vve Dr Still. Page 614. say to the Miracles pretended to be vvrought by Xave­rius and others in the East Indies? I will first re­mit you to Emanuel Acosta [...]ited, and next evince upon unquestionable Authority, that S. Xaverius his Miracles are so clear and manifest, that none, unlesse utterly stupifyed, can call them into doubt, or least Question.


Of S. Xaverius his admirable life, and most glorious Miracles. VVitnesses of these Miracles and undoubted Testi­monies produced. The Dr's simple Ex­ceptions against them demonstrated vain and frivolous. His unjust Aspersion laid on Iesuits, discovered.

1. PLease Reader to review Acosta at theEman. Aco­sta page 3. beginning of his Treatise, where you have à short compendium of S. Xave­rius austere life and most undoubted Miracles. No fewer, saith this Author, than à hundred and thirty thousand were drawn to Christ by the indefatigable Labours of this one blessed man, in the Coast of Comorinum. In the King­dom of Travancore and the places Adjacent, he wrought great conversions also, in so much, that the very Heathens speaking of Xaverius, usually called him by no other name, but San­ctus [Page 260] Pater, the Holy Father. The rumour of the Conversions comming by the attestation of many certain Witnesses to the knowledge of John the third then King of Portugal, both while S. Xaverius lived, and after his death, His Majesty expresly commanded, that the Mi­raclesPage 3. of the Saint should be diligently exami­ned, Written down, and sent him. A copy of the Kings letter you have in Acosta. Strange likewise were the Conversions and wonders do­ne by S. Xaverius in the City of Tolo, the Mo­luccy Page 6. Islands, and Amboinum, No lesse wonderful is that which Acosta recount's of S. Xaverius, whoPage 7. by one and the same Ansvver given to ten or twel­ve Persons proposing different Questions, was so well understood by all, as if he had answe­red one after another▪ or every one apart. Ad­mirable also are the Miracles wrought in Japan,Page 7. where S. Xaverius, saith this Author, cured the Dumb, deaf, the lame; restored perfect health to Persons desperately infirme. In the country of Commorinum he cured innumerable, quitePage 7. deserted by Physicians freed many possessed of Divels, and most certainly raised the dead to life. See Acosta cited at those words. Mortui ad vitam revocantur &c. He had moreover thePage 10. gift of Prophesy, Acosta relates the particulars foretold by the Saint, which afterwards came to passe. He recount's also memorable ThingsPage 11. of his austere and poenitential way of living. Two or three houres of sleep after most weari­som labours S. Xaverius allowed himselfe, and this short repose he took when oppressed andAcosta's re­lation of the Saints Mi­racles. ready to fall down, often resting upon à Bord or the bare grownd, with à stone under his head. Of his spare Diet, and poor clothing, se Acosta [Page 261] cited. And thus much (not the halfe of what S. Xaverius did) I produce out of this one Author, à long time Missioner in the East Indies, Wri­ters of à latter date have more amply set forth the glorious Miracles of this great Saint.

2. VVonder therefore nothing at the greatDe Lingen­des tom: 2: concion: Quadrag: Feria 4: Domini prima Qua­drag: Elogium, Claudius De Lingendes gives of S. Xave­rius. What shall I say of the great Apostle of the In­dies, the sun of the Orient, the Dr of Gentilism, the Miracle of the last Age, the Star of Iapan, and Prodigy of India. the Honour of the Society, Enlar­ger of the Church, and delight of the vvorld? Those vvho hate us, love thee, vvho dispise us praise thee, vvho set us at naught highly value thee. The glory of thy Virtues, out-lives Enuy, and is above reproach. Thus he with much With much more. Soon afterLigendes qis Elogium of S Xaverius. he enumerats the Miracles done by the Saint. Xaverius, saith Lingendes 1. Cured all manner of infirmities, nay more, vvhen he could not be present vvith all sick persons, he sent Children to them, vvho by reciting the Apostles Creed, cured many 2. He had the gift of Tongues, and vvas understood as the Apostles vvere, vvhen he spake to men of different Lan­guages. 3. God endued the Saint vvith the gift of Prophesy, and had things absent discovered long be­fore they happened. 4. He made by à Miracle the salt vvater of the sea fresh and sweet, at which vvon­der many Mahometans vvere converted. 5. In the Promontorie of Commorinum, he raised à youth one day buried to life again, vvhere upon innumerable vve­re converted, And in the Processe of his Canoniza­tion, it vvas proved, that he restored life to no fe­vver, than tvventy dead Persons. Thus F. Lin­gendes, where also he recount's other great Miracles wrought by the Saint, and Ask's whe­ther Hereticks that glory in their extraordinary [Page 262] Mission, did ever any like wonders, as these now briefly pointed at.

3. But, Courteous Reader, hitherto I ha­ve said little of this glorious Saint and his stupen­dious Miracles. Whosever therefore desires more ample Information of greater Wonders, and the greatest Satisfaction that can be given to men on earth, may peruse that accurate Bull of Pope Vrban the eight, which begins. Ration [...] Bulla Ca­nonizatio­nis S Fran­cisi Xaverii Ann. 1613, 8. Idus Augusti. congruit & convenit aequitat [...], published after the Canonization of S. Francis Xaverius, where you have all and every one of the Miracles already noted, exactly set down, as his gift of tongues, the gift of Prophesy, and his innumerable and admirable conversions; Many hundred thousands, saith the Pope, who sate in darkenesse and in the shadowMiracles of S. Xaverius attested and approved by the See Apostolick. of death, were by the industry of this great Ser­vant of God, drawn to the light of the Gospel. To enlarge my selfe upon all the Miracles in these Apostolical Letters, would, because they are long, be too great à Task, yet à Few a­mong many I must not omit. At Comorinum, where Xaverius preached in à Church to à great multitude of Infidels, and by reason of their obdurate hearts seemed to effect little, He first betook himselfe to Prayer, and then comman­ded à Grave wherein one the day before was buried, to be opened. To prove, said the Saint, the Verity of our Christian Faith I now Preach, you shall behold with your eyes this dead man raised to life. Praying again, he com­manded the lately buried to appear in the sightS. Xaverius [...]aises the dead. of all his Auditors, who in à moment of time ca­me out of his Grave, and to the admiration of the People stood up among them Living, as he was before. This visible and manifest Miracle so [Page 263] changed those stupified Infidels, that not only the then present Unbelievers, but innumerable others hearing of the Wonder, embraced our Catholick Faith.

4. In the same place, not long after à poorCures one full of ulcers. Beggar full of ulcers and gastly wounds, meeting S. Xaverius implored his help, the Saint upon his Petition washed his ulcers, which done (to the horrour of all the Spectators) he presently drank of the water, wherewith he had cleansed the wounds, then taking recourse by earnest Prayer, he petitioned the Father of mercy to show mercy upon the poor afflicted Patient, and presently, è vestigio, saith the Bull, he rose up perfectly cured, freed from all his corrup­ted Botches, and lothsome ulcers. A young youth at Mulanum in the east Indies died of à pestilent feaver, and wrapt up in his winding Sheet, lay in it 24. houres, then carryed to his Grave, S. Xaverius beheld his disconsolate Parents▪ weeping over him, and moved with compassion, fell on his Knees, devoutly pray­ing that God would restore the dead to life. Then cutting open the Linnen wherein the Bo­dyRestores life to à young man dead. lay, he cast Holy water upon it, signed it with the Sign of the Crosse, took the dead by the hand, and in the name of our Lord JESUS CHRIST, restored him living and sound in health to his late sorrowful, but now overjoyed Pa­rents. In memory of this certain known Mira­cle à Crosse was there erected, and afterward had in great Veneration by all.

5. The length of many other famous Mira­cles recorded in these Apostolical letters concerning B. S. Xaverius, And the short time allowed to recount them, forces me to passe by that stran­ge [Page 264] cure, wrought upon à Japonian MerchandAnd Sight to à Mer­chand many years blinde. many years blind, who was restored to his per­fect Sight in à moment of time after the Saint had begged that favour, and signed his Eyes with the Sign of the Holy Crosse. When this Holy Servant of God was bound for China in à great Vessel with five hundred Passengers, an unexspected Calme detained them all in one and the same place fourteen dayes together. A­mongSalt water Miraculously made fresh by S. Xaverius. other sad Accidents fresh water failing, ma­ny of the Passengers cruelly tormented with Thirst began to languish, whereupon the Saint commanded all the Vessels in the Ship to be fil­led with salt water ready at hand, And having spent à short time in prayer, made the Sign of the Holy Crosse upon the water, which sud­denly became sweet, pleasant▪ and drinkable▪ Ma­ny Infidels, seing the wonder were converted to our Christian Faith. Some quantity of the water thus blessed by the Saint, being carried up and down several Provinces of the Indies re­stored health to innumerable weak, sick, and infirm Persons. See yet more Wonders in the Apostolical Letters.

6. Now to Show that the Miracles hitherto briefly summon'd up, are no pretended Fictions (as our wise Dr simply speak's) But undeniable Truths, please, courteous Reader, to peruse Pope Vrbans Bull towards the End, where you shall find, how, and in what manner the fore­named John, King of Portugal, piously moved with the report he had heard of S. Xaverius▪ his admirable Sanctity, and Miracles, endeavovredAll suspicion of forgery taken away. to be informed of the Truth in all particulars, And therefore gave expresse order to several Pre­lates, that à rigid Processe, and â most faith­ful [Page 265] Enquiry, should be made after them, which was exactly performed according to his Maje­sties Command, and Sincerely presented to Po­pe Paul the V. who at the Instance of PHILIP the III. the Catholick King of Spain (that much promoted the Canonization of S. Xaverius) de­puted several Cardinals there named, to consi­der what ought to be done in so weighty à mat­ter, and to declare their Judgement to his Ho­linesse. Whereupon for greater Assurance, the deputed Cardinals sent back Letters to several Prelates in Spain, Portugal, and the Indies, and in the interim examined new Witnesses in the Court of Rome.

7. This Duty performed with all care and diligence, after à long time and great Delibera­tion, They made their Report to Pope PaulHow the Processe con­cerning the Canoniza­tion was carried on. and Judged that according to the Canonical Consti­tutions the Servant of God Francis Xaverius, highly deserved (upon the Account of his great merits, Sanctity, and Miracles wrought alive and dead) to be registred in the Catalogue of the Saints Confessors, and Canonized. Soon af­ter Pope Paul dyes, and Gregory succeed's in the See Apostolick, when not only PHILIP the IV. the Catholick King of Spain, but many other Princes, Prelates and the whole Clergy of India, where S. Xaverius had been à long time Missioner, pressed earnestly the Saints Canonization.

8. Gregory proceeding warily in à matter of so great weight, commanded the whole mat­ter not only to be reviewed, but most rigidly reexamined by several Cardinals there mentioned, amongst whom Pope Vrbane the VIII. who pu­blished this Bull (then only Cardinal Barbarin) [Page 266] was present. This Examination accuratly per­formed, all the Cardinals, none dissenting, still stood for the Canonization, The Report of the whole Processe being made by Cardinal Francis­cus Maria de Monte to his Holiness. That done, when Julius Zambeccarius Advocate of the con­sistorial Court, had in à publick Consistory said much concerning the Holy life and Vertues of S. Xaverius, and further declared the hum­ble Petition of the Catholick King for the Ca­nonization, Pope Gregory answered, he wouldPope Grego­ry proceeds warily. consult the matter once more, with all the Car­dinals and Bishops of the Roman Court, And in the mean time exhorted them humbly to pray that God, who is the VVay and Truth, would so direct him, that nothing might be done but what was true and acceptable in the sight of the Divine Majesty, from whom he cra­ved light and Assistance.

9. In the next halfe publick Consistory the Pope commanded not only the Cardinals, but the Patriarcks also, Archbishops, and Bishops to be present, with the Notaries of the See A­Postolick, and Auditours of the Sacred Palace, where many things were again spoken of S. Xa­verius his admirable life and glorious Miracles, as also of the stupendious Conversions he had wrought among most Barbarous Nations. Mo­reover; à rehearsal being made of the Catho­lick Kings earnest promoting the Canonization, which other Kings and Princes of the Christian Republick, instantly likewise urged; His Ho­liness required of every one then present, free­ly to deliver their Opinion, and all (none dissenting) with one unanimous voice (bles­sing Almighty God) declared for the Canoni­zation of this admirable Saint.

[Page 267]10. All ceremonies thus exactly performed, according to the custome and Constitutions of the Roman Church, his Holinesse Pope Gre­gory in the 2. year of his Reign the. 4. Ides of March, in presence of the Cardinals, Patriarchs Archbishops, Bishops, Prelates, and other Officers of the Roman Court, when à mighty Concourse of the Clergy, and Regulars were assembled in that Magnificent Temple of the Prince of the Apostles▪ His Holiness, I say, after Litanies sung, and other Prayers said, begging again the Assistance of the Holy Ghost, openly declared, and defined. That Francis Xa­verius S. Xaverius Canonized. of whose Holy life, Sincerit [...] in Faith, and ad­mirable frequent Miracles, full proof and undoubted as­surance had been given, was a true Saint, to be re­gistred in the Catalogue of Saints Confessors, and un­der that Notion honoured the whole Church over by all faithful Christians.

11. Thus much you have briefly collected out of these Apostolical Letters, which Pope Gregory prevented by death could not finish, and therefore his successor Urban the VIII, ex­alted to S. Peters Chair of no lesse Power than Gregory, both confirmed, and published, commanding all by Apostolical Authority to receive the Bull, as certain and Authentick.

Subscribed. Ego Vrbanus Catholicae Ecclesiae Episcopus. VVhereunto is added the Subscription os XV. Cardinals.

[Page 268]12. What saies Mr Dr now, are S. Xave­rius Miracles only pretended? Or doth he here find à want of sufficient attestation? Is it not, Reader, more than à little Impudence to que­stion the Attestations already produced? You have heard first, how King John of Portugal commanded these Miracles to be severely exa­mined by several Prelates in the Indies, Spain, and Portugal. You have heard. 2. That the­se Prelates after an exact complying with their duty, made Report to the King, and deposed that the Miracles were certain and undeniable. You have 3. out of Acosta, that the VVitnes­ses brought in to depose what they knew in their Conscience true, were very many sound No want of Witnesses for the Saints Canoniza­tion. and substantial men. You have heard. 4. How the whole Processe advanced thus far, was represented to the See Apostolick, when other Witnesses were examined in the Court of Ro­me. You have heard. 5. That the two Kings of Spain and Portugal with other Prin­ces of Christendom made it their Business to further the Canonization, upon the Account of. S. Xaverius Holy life, and glorious Mi­racles. Now judge Reader (and this reason convinces) who of all these great and wise Princes would have dared, think you, to pro­pose à matter of so high consequence, as the Canonization of à Saint is, to the See Apo­stolick, had they not had in readiness the main Proofs alwaies required at hand, in such à case Juridically carried on viz. Great San­ctity, and manifest Miracles?

13. These Princes knew well and all know (excepting men like the Dr who never set foot out of England) how rigid, vigilant, and [Page 269] wary Popes are in things of this nature, which concern the publick Honour of à Saint, and the good of the whole universal Church. The Italiens say, and it passes as à Proverbe a­mongstHow rigo­rously the Church proceed▪s in the Canoni­zation of Saints. them. It is à Miracle to have à Mira­cle approved at Rome, where an Opponent (o­ne excellently well versed in matters of this Na­ture) stand's up. when such Causes come to Trial, and vigorously denies all proofs, that appear not convincing, or most morally cer­tain. Those who know the Court of Rome can testify that many proofs brought in for Mi­racles have been rejected as weightlesse, upon se­vere Examination.

14. Reader, you have heard enough of this rigorous Proceeding through the whole Processe concerning S. Xaverius, till at last the Cardinals, Patriarks, Arch-Bishops, Bishops▪ &c. Saw all matters clear, And his Holinesse declared, that full and unquestionable assurance had been gi­ven in of S. Xaverius his great Sanctity, and ad­mirable frequent Miracles. Yet after all the Dr guided by fancy or malice, cryes out for Atte­stations, and would, forsooth, be more inclined Dr Still▪ page 615. to believe these Miracles (we are much beholding to his Worship) Than those of the Lady of Loreto, we­re it not, that the want of Witnesses much retards his beliefe; This is only to say, Mr Dr will re­main in à state of Incredulity though the whole Christian world rise up against him, and yeild assent to these clear matters of Fact, strongly at­tested, and made indubitable. And who can help it, if his beliefe be as faint as his few obje­ctions are against the Miracles wrought by S. Xaverius.

15. One stand's thus awry, or rather on no [Page 270] foundation. The Saint had not the Gift of Ton­guesEpist Japan 3 p. 30. as appear's by one of his Letters for, He could not reach in Japan for want of Language. Sup­pose this were true, doth it therefore follow that he never had that Gift? The Depositions al­ledged prove he was endued with it, which per­haps God denyed at the beginning and to ma­nifest his Power the better, afterward imparted the Favour. I would willingly have perused that Epistle Iapan 3. p. 30. but cannot meet with it,Antwerp print. 1657. though I have 4. Books of the Saints Letters, where I am sure there is no such third Epistle mentioning what the Dr refer's me to, nor any thing like it in any third Chapter through the whole 4. Books, much lesse in the 30. page I am remitted to. If the Dr has any other Epist­les, I would know where they are printed.

16. A second Objection. The Dr finds not that S. Xaverius in any of his Epistles made Pre­tence to the Power of Miracles, Though after his death the Jesuits told many Stories of them. Answ. The humble Saint learned that silence from his great Master Christ JESUS, who after cleansing à Leper said, nemini dixeris, Tell no­ne what I have done; And this way S. XaveriusMark. 1. 44 followed; when urged to declare the Miracle wrought by him in raysing à young man dead to life in the Promontory of Comorinum, HeSe this in Emanuel Acosta im­mediatly before the 8. page. blushed, and declined an Answer, But pressed further, said. O Sinner! VVhat I raise a dead man? God did the Miracle; When I beg­ged for his life, He rose up, and This is true:

17. A third Objection. The Preservation of S. Xaverius's dead Body cast into quick Li­me was not Miraculous, But an ordinary Ef­fect [Page 271] of Nature saith our Dr, because learned Phisicians have declared, that Bodies may be preserved incorrupt by salt, Nitre, or Lime. The Dr it seem's has so much Kindnesse as to believe this matter of Fact, whether Miraculous or no, because Authors relate it, Why doth he not also believe those others forementioned Won­ders, as raising the dead (for an Instance) upon the Testimony of Authors altogether as credita­ble? By no means will the Dr Say, For in do­ing so he must admit Miracles. Reader, mark the Genious of this man. When à Miracle is clear the Authority of those who assert it, is De­cryed, when disputable (as he would have it in this present case) the Attestation passes for good, but the Miracle (shifted off by another trick) must be none. Thus Authority rises and fall's ac­cording to the Dr's fancy, for had he truly Jud­ged this incorruption Miraculous, would he not think you have said, it want's sufficient Attesta­tion? You shall se him driven to this Exigen­cy at last, after you have heard the Relation briefly set down by Emanuel Acosta cited.Ema. Aco­sta imme­diatly be­fore the 13. page.

18. S. Xaverius's Friends saith Acosta, bu­ried the dead Body decently composed in his Priestly Vestments, And (as he desired) cast both Corps and Vestments into burnt Lime. This they did with intention to have his Flesh consumed, and bones transported to the Indies. Three Months after they open the Coffin, ho­ping to find the naked bones only, When Behold contrary to all expectation, not only the whole Body, but his Priestly Habit likewise, were then as fresh and free from corruption as when first laid in the Coffin, and moreover, saith my Au­thor, sent forth à most fragrant and delight so­me [Page 272] Odour. Could Lime give this good Saviour? The Body again placed in the same Chest, and trans­ported to Malaca, was received with all Venera­tion of the People, when another Miracle hap­pened,S. Xaverius his Body Miraculous­ly preserved in corrupt. For upon its entring the City à violent Plague which had Cruelly raged there before, wholly ceased and gave great comfort to the affli­cted Inhabitants. Had Lime such vertue in it? So­me Months the Holy Body remained at Mala­ca, and thence carried to Goa, by Gods special favour did strange Wonders in that Navigation. The Vessel wherein it lay, Twice in great dan­ger of Shipwrack by running upon Quick sands, caused both Mariners and Passengers to imploreNo vertue in Limes to work these Miracles. the Saints Assistance, which was no sooner ask't, than obtained, in so much (that presently freed from all danger) they sail'd on joyfully to Goa. The Lime I think, did not this Miracle. You may read in Acosta Cited, with what great Celebri­ty and Pomp the Body was received at Goa, where it remained to that day without the least Sign of Putrifaction. To God's glory and the Saints honour be it. Tell me Reader, will the Dr yeild assent to this short Relation made by the same Author that recount's the Miraculous Incorrup­tion of the Body? If he doth, he grants Mi­racles; If not, I said right, he is forced to quit Authority, and run to his old Plea à want, for­sooth, of sufficient VVitnesses, that is, There are sufficient when he likes, when not; there are none.

19. Hitherto I have born much with MrDr Still. page 617. Dr, but am now almost at an End of Patience in the perusal of his uncivil and rude Calum­nies. First he tell's us, that the Relation of S. Xaverius his Miracles comes from the Jesuits [Page 273] in the East Indies, as if, forsooth, none had attested them but Jesuits. A vast untruth, when King John of Portugal, as you have heard, cau­sed them to be examined by several great Prela­tes. VVere all these Iesuits? Did the deputed Cardinals at Rome, who ordered another new strict Trial, commit the charge to Jesuits only? No. Did his Holinesse when he published hisIesuits not the only In­formers of the Saints Miracles. Apostolical Letters, and declared that the matters of Fact (plain Miracles) had been attested upon undoubted certainty, rely wholly on the Jesuits information? Evidently no. What then shall we say of this Dr, But that without regard to Truth and honesty, he cares not what he Wri­tes? Yet worse followes. Jesuits, Saith he, are men that think it lawful to Lye for à good cause (as no doubt the Honour of the Society is such with them) And how can we vvith any tolerable Discretion, rely upon their vvord? Answer Dr, I call you to ac­count before God and the world, I here accuse you of à Malicious Detraction. Speak out if you Iesuits Ca­lumniated by the Dr. can, poduce me but one Jesuit, that ever wro­te or taught, it is lawful to Lye in any occa­sion, either for à good or bad cause, and I will will proclaime you Victor. In case you shiftThis one Spiteful Ca­lumny con­trary to Evident Truth, Sho­wes the Dr cares not what He Writes, off this just Challenge, the Reader shall Judge, whether you or Jesuits deserve the foul Imputation of Lyars.

20. Your Errour, Sr, lies here, And pro­ceed's from malice, ignorance, or both, in not distinguishing between à Lye, alwaies sinful, and the ambiguous use of words in certain Cases of dan­ger, and other vveightr Concerns, whereof I treated largely in my Book against Dr Taylor. This ambiguous use of words, yea and some kind of mental Restriction also, most grave [Page 274] and learned Divines (no Jesuits t' is well known)A discove­ry of Dr Taylors untruths c. 26. p. 184. printed anno 1665 maintain as Lavvful, (which is as remote from à Lye, as your Calumny (Dr) imposed on Je­suits is from Truth) though never to be made use of (say Divines) but when Necessity and just reason requires. And this both you, Sr, and Dr Taylor, vvith his Excellent use of Confession in England must acknowledge, as is proved in the Discovery now cited. I say vvhen Necessity and just reason requires: For example, if à Jud­ge ask à Priest whether à Paenitent, confessed such à Sin, (truly confessed) and be further urged to Answer directly, Yea, or No: If he saies, Yea, he betrayes the Penitent, and sa­crilegiously breaks the Seal of Confession; If No; in your Divinity he tell's à Lye. Lear­ned Divines deliver contrary Doctrin, and The­refore find out à way, not to Lye on the one Side, and on the other to keep the Seal of Con­fession sase and inviolable. If à Confessor saiesS Austin lib uno de mendacio ad consent. c. 13. post medium. nothing in such an Exigency, S. Austin rightly observes in à like case of Danger, the Secret is too openly discovered. By all now said, you see, that to use mental Restriction in Contracts, Leagues, Promises, Vovves or Oaths justly tendered is impious; Yea and à horrid Sin in those who attest Miracles in publick Tribunals, before Po­pes and Princes known false and forged, or ne­ver to have been as the Informers declare.

21. One word more. Suppose (which is ut­terly false) that the relation of S. Xaverius his Mi­racles had come only from Jesuits à long time Missioners among those Barbarians, can any one without shame, or the deepest Malice Imagina­ble Perswade himselfe, That men who went u­pon à most generous Design, left Country, [Page 275] Relations, Friends, and whatever is dear to Nature; That ran to the furthest Parts of the world, where they knew they should endure Hardship, misery, contempt, neglect, im­prisonment, And besides live in continual dan­ger of dying upon Gibbets, as many did, And all this to reduce Souls to Christ; can any man, I say of Common sence, perswadeThe Dr's Calumny cast on Ie­suits, highly Improbable. himselfe, as our unconscionable Dr doth, That such laborious Missioners after so many Heroi­cal Acts performed, would down right Damn their ovvn Souls, tell Lowd and abominable lyes, Feign Miracles, which they knew were never wrought (just matter of Damnation), And avouch these (now supposed fourbs) as real Truths▪ before Kings, Princes, the Court of Rome, and the vvhole vvorld? I say the Imputation is so extravagant, the Calumny so horrid, that no mans head would once have harboured it, but only Dr Stillingfleet's. Had the Dr said, S. Xaverius was never in the Indies, King John of Portugal never made Enquiry after his Miracles, The Catholick King of Spain never promoted the Saints Canonization, the Apostolical letters cited above were all feigned &c. He had, Me­thinks, gone every whit as wisely to Work as now, while he admit's these Testimonies and at­testations, and denies the Miracles attested by them. For example.

22. He believes upon humane Authority, that King John gave Order that the Saints Mira­cles should be rigidly examined, And hold's it true, because Writers of good credit say so, But the very same Authors say also, that the Miracles already mentioned were really done in the sight of many Spectators. Why doth the Dr boggle [Page 276] at this, having no greater Evidence of the Truth of that Order given by the King (For it may be à fourb) Than he has of the Truth of those Mi­racles attested to have been really done, which he must Say are false and feigned? Nay more, why is not all that's Written of S. Xaverius far from Truth, feigned, false, and counterfeit?

23. F. De Lingendes cited, proposes thisDe Lin­gendes Feria 4. Domin. 1. Quadr. Question. VVhat could move those Iaponians most averse from our Christian Lavves and manner of living, to forsake the vvayes they had long follovved &c? VVhat humane Interest could induce them to feign in­numerable Miracles wrought by S, Francis Xaverius, à poor, needy, and unknown Priest, Who God knowes, brought them no worldly Advanta­ge, yet they boldly asserted his Miracles, and did it with so great Zeal, that many of theirBarbarians Converted by Miracles feigned not. Much lesse could those Pious Mis­sioners forge any. own accord dyed willingly in the Fire, to Te­stify our Christian Faith suck't into their Brests, by the force of clear Miracles, partly seen, with their Eyes, and partly experienced in Themsel­ves? The like, add's De Lingendes, I may say of innumerable other Barbarians converted to Christ by the efficacy of glorious Miracles? Now if these Barbarians did so upon no humane Interest, much lesse could these worthy Fathers à long time Missioners amongst the Indians, af­ter so much Zeal shown in propagating the Gos­pel, when all had an Ample share in Tribulation, and many dyed to attest our Catholick Verities, avouch horrid Lyes, and Damn their Souls, by forging Miracles that never were.


The Dr's unjust Calumny laid upon F. Hierome Xaverius, proved False. Of his lost labour in telling imperti­nent Tales of forged Miracles, His famous Story of twelve English Ie­suits Showing Tricks in feigned Exor­cisms rejected, as improbable. A VVord of Hazenmillers lowd Lyes.

1. MR Dr, is yet pleased to continueDr Still. page 617. fine. his Harangue, and Asks, what will Iesuits stick at in matter of lying, who have had the Impudence to insert fabulous Miracles, and Stories into the History of the Gospel? For proof hereof he tell's us, that Hierome Xaverius à neer Kinsman to S. Francis (with his Associat's) was permitted by Acabar Emperour of the Mo­gols to live in Agra, the Residence of that great Monarck, and to give Account of the life and Miracles of Christ, But saith Mr Dr, the Subt­le Iesuit well understanding their own Doctrin about the insufficiency of Scriptures, durst not put into the Emperours hands the four Evangelists, but framed an excellent Gospel of his own, declaring that he took it Historia Christi Per­sicè à Hier. Xavier con­scripta, lati­nè reddita à Ludov. de Dieu, out of the Gospel, and Books of the Prophets, To ma­ke this Good, the Dr remit's us to one like him­selfe of the Ministerial Brood Ludovicus de Dieu, son to Daniel de Dieu à new Gospeller, who ba­nished Bruxell's upon the account of his Pesti­lent Errours after the Duke of Parma had taken [Page 278] that City, fled into Holland and there Preach't 22. years. I have perused this Book Written first in the Persian Language by F. Hierome Xa­vier,Ludov, de Dieu. Epist. Dedicat. which this De Dieu afterward turned into Latin, and verily perswade my selfe, that never worthy Missioner was more grosly abused than the Zealous F. Hierome Xaverius is by this false Dieu, and our fraudulent Dr. The Story briefly is thus.

2. F. Hierome having gained the Favour of the forementioned Emperour to live in Agra, offered to his View the life of Christ in the Per­sian language, For the substantial Part, exactly ta­ken What F. Hierome of­fered to the Emperour. out of the Prophets, and the Gospel, But willing to make the Relation full, and acceptable, he first used different Expressions from the precise words of Scripture, which all Preachers and In­terpreters do in their further Explanations of Holy Writ. 2. As Occasion required he ad­ded many pious Considerations most Suitable, as he thought, to beget in the Emperours mind à high Respect and honour of our blessed Sa­viour. 3. After he had laid the foundation of his History upon the Gospel, and recounted ex­actly the Birth, the Infancy, the Circumcision, the Miracles, the Doctrin of Christ &c. (the substance, I say according to Scripture) for the perfecting of his History, here and there he introduces other ancient Testimonies, not Divine. Now mark the Fraud of these two Adversaries, Dieu and the Dr; Because the Father kept not alwaies close to the exact words of the Gospel, and made his pious Additions, as is noted, Dieu cryes out in his Title, Historia Christi, sed contaminata, the History of Christ, but defiled; The Dr as lowd,Dr Still. page 623. the very Story of the Bible horribly adulterated. It is à flat Calumny Mr Dr.

[Page 279]3. I say contrary. F. Xavier neither adul­terated the Sence nor any one word of the Holy Gospel, For to deprave and adulterate the Gos­pel is either to Propose some thing as Gospel, or, as revealed by Almighty God which God never Spake in Scripture (This the Father did not): Or to Produce à true Revelation there expressed and to Pervert, or contradict it. Now Show me, Mr Dr, by the Help of your false Dieu, where F. Xavier either pervert's à Revealed Truth, which isThe Father depraved not the Gospel. And why? in Scripture, or proposes that as the Revealed word of God (and mark my Expression) which is not in Scripture, and you touch the Point, But this is impossible, the Father being far from such Transgressions, Therefore prudently Entit­les his Book, not the Revealed vvord of God, but the History of Christ, partly much enlarged by Circumstances which easily might occur to every Pious mind (yea and probably happen), and partly augmented with the Testimonies of other Authors.

4. For an Instance of the first. The Fa­therDe Dieu page 41. cited by De Dieu, supposes our Lady de­voutly on her Knees about Midnight bowing her head towards the ground, when the Angel came to Salute her, This no more but à piovs Cir­cumstance, was never Proposed to the Emperour as à Truth revealed by Almighty God. Again, when he relates upon humane Authority that inDe Dieu page 74. the night of our Saviours Birth, the great Tem­ple of Peace at Rome fell down, and that much about the same time, three Suns were seen in Spain which closed at last together like one Sun, He tells us, Sapientes dicunt; Wise men Say the Vision pointed out the great light of the world, then appearing in Bethlem. Observe [Page 280] the Expression, wise men, (whether then living or afterwards, imports not,) Judged so, The­refore he never proposed this as à Truth revealed by Almighty God in Scripture.

5. And thus Reader you have briefly the in­tolerable fraud of De Dieû and our Dr discove­red, who will needs impose upon F. Xavier what he never said. They avouch, he told all these Particulars and more, as Verities revealed by Almighty God, and words contained in the Holy Gospel. Whereas it is evident, by his man­ner of Writing And own Expressions, no such thing can be meant, Though desirous to make the History of Christ compleat, he grounded himselfe first upon the exact Truths recorded in the Prophets, and the Gospel, with à further Enlargement, as you have heard. The Dr the­refore yet living is obliged to recall what he has falsely said. And to take off his foul Aspersion unjustly laid upon à most laudable Missio­ner.

6. In like manner I Answer to the Excep­tions made against the Story of the B. Virgin,Dr Still. page 618. where the Dr (as God would have it manfully refutes himselfe). F. Xavier, saith he, took what he had out of à Silly Book attributed to S. Hierome, re­jected by Baronius and others. Is it so? Did he ta­keBaron. Ap­par. n. 44. what he had out of à Silly Book? Prove you Sr, that he presented the contents of that Book to Acabar under rhe Notion of God's re­vealed Wherein De Dieu and the Dr fail. Word, or as Written in Scripture, and you Satisfy us, But this neither De Dieu nor you shall ever make Probable.

7. In the next place our Dr falls foule upon the Father for asserting Issachar to have been High Priest, when S. Joachim offered up [Page 281] his Sacrifice in the Temple. It is true, Baro­nius cited saies Issachar could be no high Priest, Then, But tell me, Reader, is not this à par­donable fault in à poor Missioner (who if mista­ken) thought he had S. Hierom's Authority for his Assertion, And then neither did nor could know what Baronius had Written of this Sub­ject. Were the Dr's grosse Errours when he Quotes Authors falsly as I have Demonstrated; When he produces Testimonies for the ceasing of Miracles in the Church, though he saw those very VVriters he cites most expresse for glorious Miracles in latter Ages; When he looks back upon his Jugling and foul perverting the plain Sence of Authors; When he call's to mind his unjust Calumny Laid on Jesuits as men, For­sooth, who think it Lawful to Lye for à good cause &c. These and many more Abominable frauds I have discovered in the Dr, (though to use his own words upon another Occasion,) he little thought they would ever come to light. Were such grosse falsities, I say, as minute and par­donable as that one small Oversight is of F. Xa­vier, Mr Dr might rejoyce, And read these my Writings over with à merrier heart, than he is like to do, But his Errours are horrible, and without serious repentance, unpardonable. The rest that followes in the Dr of the Blessed Vir­gins retyred life in the Temple, of her vow of Virginity, which grave Authors affirm (TheBaron. Ap­par. n. 47. &c. 56. Dr laughs at all) you have plainly asserted and proved in Baronius.

8. Our Dr willing to make his Imputations cast on F. Xaverius relishable, and to gain his precious Author De Dieu credit, cites Philip A­lagambe, who saies the Text of Dieu his Transla­tion, [Page 282] is not unfaithfully done, some few thingsAlagambe Biblioth. Scrip. So­cietatis page 188. Animad­versiones De Dieu page 537. excepted. It is very true; But Alagambe ad­d's, That De Dieu's heretical Observations, or Animadversions, (one great part of his Book comming from à naughty heart) deserve to be burnt, with his Preface and marginal notes. This Mr Dr conceal's, yet Methinks, if Alagambe merits credit in the one, his word also may well be taken for the other. The Dr at the close ofDr Still. page 623. his Discourse thinks he hath said enough, not on­ly to stop the mouth of E. VV. for the future, but even of impudence it selfe. An idle brag of à defeated Adversary; Peruse, Reader, this Treatise and you will see to whom Impudence (as due) be­long's, in this place I say no more.

9. The Dr from his Page 624. to 663. af­ford's little worth reflection, or any Reply. In à word he seem's much like some poor Fellowes in our Cities, that goe up and down the Streets, and cast into nasty Carts all the filth and Dirt they meet with, And I verily think, gain more by that Sordid Employment, Than the Dr getsForged Mi­racles intro­duced by the Dr. wholly impertinent. by his long and tedious Narration of forgeries and false Miracles impiously Pretended to have been wrought, when none were. This I call Dirt busily Scraped up by the Dr, and cast into the Pages now mentioned, But for what End or Purpose is hard to say. Is it to tell us that Cheats and Counterfeits have sometimes plaid their prancks, and abused others? No great Doctorship is required for that which the whole world knowes. Is it to Decry true Miracles be­cause false ones have been forged? A plain De­gree of Madnes, For so we should decry true Scripture, because false Scripture has been Fa­thered upon the very Apostles. Is it to prove à [Page 283] Religion naught because some that professe it,Se Eusebius Hist. lib. 3. c. 19. and l. 6 c. 10. And S. Au­stin contra Adversar. Legis & prophetar. lib. 1. c. 20. Se Reas. and Relig. Disc, 2. c. 8. num. 11. counterfeit Miracles? By this Art and Arguing, Protestancy is ruined, For not only Luther and Calvin, as I shewed, feigned Miracles, but ot­hers also of the English Ministery have done so, Witnesse that egregious fourb practized by John Dorrell in his pretended Possessions, and Dipos­sessions of William Summers at Nottingham, of Thomas Darling, the boy of Burton, of Cad­wall, and of Katharine Wright at Mansfeild &c. Whereof whole Books have been Written, lay­ing open the frauds as you may read in Brerely, who also introduces Dorells notorious cheat of à Spi­ritBrerely Tract. 2. c. 3 Sect. 7. subd. 5. p. with me 546. speaking in à wall against Queen Mary, with the sleeping Preachers forgery, Discovered by his Majesty King James. VVere it worth the while to gather up more of this filth justly attribu­ted to Protestants, we could easily match Mr Dr, and bespatter as many Pages with it as he has do­ne. But who (besides the Dr) can endure this Nonsense? Some of such à profession have plaid the Knaves, and forged Miracles, Ergo, the Religion that decryes the Forgery, is naught; Or true Miracles, whereof Christians never doubted, are to be looked on as False.

10. Mr Dr after two tedious Stories, of Fal­co, and Joannes de Vincentia held by many Im­postors, by others not so hardly thought of, But rather freed from the guilt (for our purpose it imports not to know on whom the blame lies,Dr Still. page 635. the Accusers or the accused.) Mr Dr I say, de­mand's. VVhat credit these Reporters of Miracles in the Roman Church deserve from us, when such Persons who are by their own Order cryed up (he alludes to Joannes de Vincentia) for workers of Miracles, are by others of their own Church condemned as [Page 284] Seducers? I Answer, in such Opposition whenHow we Proceed when Au­thors con­tradict Au­thors in their relation of Miracles. Authors contradict Authors, the gravest and the more rational ought to Sway most with every prudent Reader. In case Testimonies stand equally poysed on both sides, both Assertions will in à rational appearance have their Probability, as Gerson cited above observes, Though the Truth of the Miracle considered in it selfe lies yet out of à clear sight, Perhaps it was, and perhaps not. In such cases, S. Hierom cited, prudently advises, rather piously to doubt than rashly to Define any thing, which all Authors do in their contradictory Judgements concerning probable Opinions. Now if the Authority be far more pregnant for the denying Party, than the other, the Miracle in contest will be prudently estee­med little worth, because very doubtful, and the Reporters of it Can never gain much cre­dit. But Say Reader, How doth our good Dr advance his cause by railing at the Reporters of false and doubtful Miracles decryed by all? How doth he hence prove, that Miracles never called into Question by the wisest of the world, are in like manner to be accounted fourbs, or listed with those other doubtful? This he aimes at, or speak's nothing to the Purpose.

11. Upon this Ground all those other Bund­les of trash in the Dr's following Pages, appear in their own likenesse meer Impertinences. Grant then, That the Dominicans at Bern were Im­postors in forging Miracles, which is yet denyed by many, Admit upon Sleidans word (worth little) that the Franciscans at Orleans counterfeited à mute Spirit acting the part of à dead womans Soul, as if She had been damned for being à Lutheran. Say truly (for so it was) That Ma­ria [Page 285] de la Visitation Prioresse de la Annunciada in Lisbon, deceived many by her feigned Sancti­ty, and false wonders, And for that cause,Nothing more imper­tinent, than to decry true Miracles, because some have forged False▪ one. when the Truth came to light, was condemned and severely punished by the Inquisitors: Add hereunto more of the like stuff, Written long since by Catholick Authors. I Ask and require an Answer, what Advantage gain's this Dr by his painful heaping up so much Filth together? Are therefore true Miracles owned by the best of Christians, never boggled at, never called into doubt, prejudiced in the least, because Fools have forged false ones? It is too lame à Consequence for any rational Discourser. Thus much truly followes, that such abominable Hy­pocrisy most justly call's for Vengeance, and unrepented, infer's Damnation. Therefore the Prelates of the Church highly deserve com­mendation, who when such frauds are discove­red, both rigidly condemn and inflict severe Punishment on the mischievous Impostors.

12. O but (saith the Dr) many wise and lear­ned men set forth the Prayses of this Mary de la Annunciada. No wonder at all, wiser men than Dr Still. have often met with Cheats, and been beguiled. How many Princes gained by à fair Demeanour, have placed their Trust upon fal­se hearted Subjects, that afterward turned Tray­tors, and sought their Princes ruin, while God Very often and in good time, unmask's the Treason, And brings the Traytor to condign Punishment? By this you se the Dr's prettyDr Still. page 626. cheat detected, where speaking of Fulco he sa­ies, that Persons found guilty of Impostures, have been countenanced and encouraged by some in the Roman Church. Pray, Sr, reflect à little, was [Page 286] ever any one countenanced after à clear Discove­ry of their wickednes, though when supposed In­nocent, they might be favovred? Was ever any one encouraged to play the Hypocrite and forge Mi­racles! No, The Church and all her Prela­tes execrate That as horrid and impious; The­refore, Mr Dr though your words of countenan­cing and encouraging, seem to sound big in à Vulgar eare, they are in real Truth without edge, and void of Substance.

13. The Dr Quotes Elias Hazenmiller, àD [...] Still, page 648. frontlesse, gracelesse fellow, twice over an A­postata from his Order, wherein he lived ab­outWho Hazen­miller was? 18. Months, Then ran away, hid himsel­fe and, soon after fell from the Church. The Book we are referred to, entituled Historia Or­dinis Iesuitici, was published after Hazenmillers death by one Policarpus Leyserus à Lutheran Mi­nister, probably thought to have added and changed many things. It is all over so stufft with horrid impudent Lyes, that some Sec­taries neer us cry shame upon the Author. F. James Gretser in his refutation of Hazenmil­lerGretseri re­fut at Hazen. Ingol stadii Ty­pis data Ann. 1594. and Policarp, is forced upon the account of their shameless Lying to court them in no better Language than, Impudentissimè mentiris, Impudentissimè Calumniaris. Vides, Lector, os & frontem hominis Mendacissimi &c. I will not foul my paper with the hundreth part of these Grosse and palpable Lyes, which Gretser cal's unexcusable in his Answer to Millers Eleven chapters. A few only shall serve for an Es­say.

14. This frontlesse man saies. 1. ThatGretses page 40. when S. Ignatius was in France, he said his Masses gratis, or for nothing. Gretser Ans­wers, [Page 287] à shamelesse and most filthy Lye, for at that time he was no Priest, and therefore could say no Masse. He saies again, that the Jesuits wrot not their own Rules. A manifestHazenmil­lers lowd Lies. Lye, saith Gretser, as appear's by the very Original of their Rules yet extant. He saies 3. That the Jesuits in their Constitutions and Rules call their Order Venerabilis & laudabilis Iesuitarum Societas, The Venerable and lauda­ble Society of Jesuits. Utterly false, saith Gretser. There are no such words in either Rules or Constitutions, S. Ignatius ever gave the Order à more humble Title, Minima Societas, The least Society. He saies. 4. If any one a­mong the Jesuits break à Rule, it is held à greater sin, than if he had broken God's com­mandements. A lowd Lye saith Gretser, forPage 81. the Jesuits Rules, as all know, oblige not un­der sin. He saies. 5. Some Jesuits teach, thatPage 269. Faith is naturally bred and born with men. Most false, as Gretser showes.

15. But no Lye can be more infamous than that told of S. Ignatius, who, saith this false Elias, called to à possessed Person, went not himselfe, but sent à Brother with à Grain Se Gretser page 217. consecrated by Pope Pius the V. the Grain no sooner toucht the Energumena, but the Divel fled away. A long lowd Lye. S. Igna­tius, as every one knowes dyed in the year 1556. under Paul the IV. yet this Miller saies he lived in Pius the V. Reign and made use of à Grain blessed by Pius, who was created Po­pe long after S. Ignatius his death. And DrStill. page 649. Still. cheated by Hazenmiller was so grosly blinded, as to Tell the Story over again, and will forsooth have one Bead of the Rosary [Page 288] consecrated by Pius the fifth, sent by à Brother, at S. Ignatius his command. That is, S. Ignatius either rose from the dead, and sent the Brother, or Dr Still. shamefully err's in his Story.

16. Another Lye followes. Ribadineira,Still. pa­ge 647. Gretser pa­ge 218. saith this Sycophant, denyed S. Ignatius to have wrought Miracles (and Dr Still. has much to the same Sence.) Gretser Answers; Mentitur turpi­ter. Miller tell's à filthy Lye, Produce the passage where Ribadineira writes so. The con­trary is Manifest; For the Title of the last chapter in his V. Book, is of the Saints Mira­cles, And in the 6.th Chapter, he recount's many wrought by the merits and Prayers of S. Ignatius. O but, saith Dr Still. They were on­ly such as are liable to fraud and impostures (Viz.page 648. casting out Divels in their way). A flat Calum­ny without Proof; Show you, Sr, the fraud, or retract your false Aspersion. The way was pious; by Austerity and earnest Prayer, works laudable before God and man. Who ever doubts of S. Ignatius his Miracles may peruse Ioannes Maffeius, where you have many and greatMaffeius lib. 3. c. 14. Miracles recounted.

17. For an Upshot, another abominable Lye told by Hazenmiller or Policarp, may pas­se after the rest (and our wise Dr Still. sets it forth in English) Ignatius, saith he, is said toPage 648. have freed à possessed woman from the Di­vel, by rehearsing this profane Verse out of Virgil.

‘Speluncam Dido dux & Trojanus eandem &c. Gretser Answers, it is à wonder that Policarp fancied not that other Verse more proper. ‘Tytere, tu patulae recubans sub tegmine fagi?’ [Page 289] Then add's; It is à shame to hear these black and blockish Calumnies. Could the Calum­niators ever perswade Themselves, that pru­dent men would yeild Assent to such paultry in­tolerable Lyes? Away with this Miller and his associats, neither worth memory, nor Ans­wers, What they might justly expect for their folly; They have, Contempt and Derision.

18. There is yet more of the like stuff in a­nother fearful Story the Dr tell's of the Jesuits in England, who under the Chief Contriver one Weston, or Edmonds (the Jesuits Provincial, forsooth,) employed twelve Exorcist's to show Tricks upon certain hypochondriacal men, and hysterical women, falsely pretended to be pos­sessed, though all at last proved Impostures.Dr Still. page 650. This, saith our Dr, happened in the year 1585. and 1586. when I believe very few Je­suits had entred that Isleland, And am sure, that neither, Then, nor ever afterwards, was there any Weston or Edmonds Provincial of the Iesuits, Guileilm. Weston à great suf­ferer in per­secution but no Pro­vincial. se Morus lib. 4. His Pro­vin. Angl. num. 215. for the first Provincial of the English Jesuits long after, was Richardus Blondus, à Grave Ve­nerable, and most pious man, of whose great Prudence and vertue F. Henry More gives à large account. Anno 1619.

19. Our Dr goes on. The Forgery hither­to mentioned making à great noise, the Per­sons concerned were rigidly examined, and their Examinations entred upon Record in the Court of High commission, were soon after published, with A Story as false as fearful told of English Iesuits. à particular declaration of the whole Imposture; Whe­reunto is added à lowd confession of one An­tony Tyrell à Priest, who saith the Dr, was fully perswaded, that Sara VVilliams, and Fris­wood her Sister, Anne Smith, and Richard Mayney [Page 290] deposed the Truth in such Points as concerned their false pretended Possessions. Nay more. This Tyrell saith the Dr, knew that all was Counterfeit and Judged so of the rest, How­ever to gain the Catholick cause Credit, They held it lawful to do as they did, That is to cheat the world with lowd Lyes. Thus Mr Dr.

20. Courteous Reader, I justly require à Pro of this foul Calumny laid upon worthy men, hitherto never blemished in their Fame, and Ask, upon whom may I rely for Satisfaction? Must I trust the Dr? No; He is à broken reed, I have found him faulty in à hundred ot­her Particulars, and herein rationally suspect his Fidelity. Shall I credit that supposed Court of High-Commission? To me it is yet à thing in the Air our of my reach, Nor can I examin the Records, or the whole Processe, if ever any such Court was in being.

21. For as much as concerns Antony Ter­ryl the Priest, The true Story, which Dr Still. tell's by halves, and thereby egregiously cheat's his Reader (in relating the mans abominable sin, but concealing his humble and hearty repentan­ce)Concertatio Eccles. Ca­thol. in An­glia. printed at Triers by Henry Bock. Anno 1588. You have amply set down in à known Book entituled Concertatio Ecclesiae Catho. in Anglia. There at the Very End of the second Part, you will find the guilty Terryl his own Accuser be­wailing his false and detestable Calumnies most unjustly laid not only on noble men, but on many Innocent Priests also. And he recals allTerril his own Accuser bewail's his unjust Ca­lumnies. with so much Zeal and fervour, that I never read the like humble confession publickly made by any. He acknowledges himselfe à horrid Sinner, unworthy to appear before God, Angels, [Page 192] and men, deserving nothing but God's just Indi­gnation and hatred from every one, upon the account [...] of his impudent Lyes and malicious Detractions, virulently vented against Catho­licks most pious and Virtuous. Then he De­scend's to particulars and names the Persons he had injuriously slandered. The whole Rela­tion some what long, deserves the Readers per­usal, Some perhaps will shed Tears when they se it.

22. To be short, Antony Terryl was broughtBrought to S. Pauls Crosse, he Professed himselfe Catholick. by the Protestants to S. Pauls Cross in London, the last day of January, being Sunday Anno 1588. in hope he would there ratify all those false Calumnies and unjust Informations where­of we now speak, and withal openly abjure Catholick Religion. But the Penitent Soul ca­me thither with another Designe. For no soo­ner had he begun his Sermon, but he publickly Professed himselfe à true Roman Catholick, and would have retracted his unjust Accusations, had not some Standers by commanded him silence, Wherupon he quit the Pulpit, and was carried again to his Prison, yet found means to disper­seTerrils hum­ble recanta­tion, and the Dr's unjust Dealing. some Papers Written in his own hand, cal­led Palinodia Antony Terrylli subscribed. Per me An­tonium Terryllum Presbyterum, Manu propriâ. Whe­re you have this Penitent mans most humble Re­cantation, and Justice done to those he had wronged. Read it in the Author now cited and tell me, whether Dr Still. has not playd the Cheat in aggravating the Crime, without say­ing one word of Terryls hearty Repentance.

23. Some may reply. Though the Proof hitherto taken from Tyrrel may seem deficient. Yet the confession of those three women rigid­ly [Page 292] examined, takes away all doubt. Answ. The weakest Plea imaginable, had we certain­ty of any such acknowledgement, For how easy was it in those Dayes when England swar­med with innumerable virulent Adversaries that acted most Tragically against Catholick Reli­gion, and made it à Sport, falsely to calumniate, to persecute, imprison, and hang up Priests and Jesuits; How easy, I say, was it for Tho­se most unconscionable Accusers, and Judges of à like Temper openly unjust, harsh, rough and cruel, either to forge such à Confession, Or by threats, Torment sand other means to extort it from two or three poor simple wo­men?

24. Reader, peruse at leasure the AuthorMorus Hi­stor. Prov. Angli. l. 3. num. 23. I quoted, and you will find forgery enough (which came at last to an Extremity of force) invented by Diabolical Accusers, and Merciles Jud­ges, against one of the worthiest men then li­vingSe also, the Concert. in Eccles. Aug. cited, where you will find horrid Things acted against Priests and Laymen, through Every page of that Excel­lent Book. (to say nothing of others) I mean that glorious champion of JESUS Christ, the incom­parable and ever renowned F. Edmund Campian, whom nature had framed of à sweet, meek, and amiable Disposition, and Grace adorned with à rich Treasure of supernatural Virtues.

25. This Innocent Lambe (yet in coura­ge à Lyon) and six other Priests brought befo­re the Judge Christopher VVraye to be tryed upon life and death, were accused of Treason, as if, forsooth, They at Rhems in France had conspired to murther Queen Elizabeth, And to accomplish that infamous Designe came into England. This vill [...]nous Aspersion bitterly breathed out (void of all Proof) was at last laid aside, whilst Campian answering, called [Page 293] God, the Angels, Heaven, and Earth to Witnesse, that such Wickednesse never entred his Thoughts. Then Anderson, Popham, and Egerton like Tygars ready to tear the blessed man in pieces, laid to his charge, that being called from Prague to Ro­me, he had Ten years agone à long Discourse with à known Cardinal, and Therefore coul'dCampian calumniated not but be conscious of all the Machinations, the Pope, the King of Spain, and the great Duke of Tu­scany had in hand to destroy their Queen, and ruin England. Hence said They; Thou Cam­pian, cam'st hither as à Forerunner of these forces, as à firebrand to raise Rebellion amongst us, Hence it is thou schulk'st in the dark, when thou pleasest, Changing apparel, and wearing silk when thou pleasest; Now à noble man, now à souldier, now à Merchand and and what not? Yet in all Shapes à Rebel in all forms à Traytor.

26. Campian answered, he no more knew of any such Machinations intended the Queen of England, than à Child yet unborn, And said, because our Lawes have prudently ordained, that no mans life be taken away upon weak Conje­ctures,Clear's Himselfe. or ungrounded Suspicions, He required here before God and the world but one sole Proof whereby it might appear, he was guilty of the Crimes they accused him. Not à Proof was, or could be produced. He went on. As for my keeping out of sight (said he) when pursued by those who sought my blood, I did as the Pri­mitive Christians taught me in their time of Per­secution, and like the Blessed Apostle, who, you know, was let down in à Basket at à win­dow, and so escaped the fury of King Aretas. If my wearing Silk offended any, you have me [Page 294] now homely cloathed in à poor winter Garment almost worn to nothing.

27. Much more followes in the Relation of worthy F. Campian's Trial, which I am forced to wave, being only to show, what Judges and Promotours digraced England in those dismal Dayes; However one memorable accusation worthP. Morus num. 24. the Readers knowledge, is not to be omitted, and thus it was. That known perfidious Eliot (now Catholick, now Protestant as best made for his Ends) openly witnessed, he had heard F. Cam­pian Preach; in which Sermon He much invei­ghed against Heresy and Wickedness, and said à Day would certainly come formidable to the World. O Sedition. O Treason! cryed outThe Iudge enraged against Campian. the Judge and his Assessors. By this fearful day thou Campian could'st mean nothing but such à day as those late Rebells in the North hoped for, of Ruin and destruction to us all. Quite contrary replyed the Prisoner, the Drift of my discourse carried me to speak of that formi­dable day of Judgement; when our Just Judge CHRIST JESUS will appear, and render to every one à reward or punishment Answerable to their Deserts; This I said would be à day full of com­fort to the Just, but formidable to Hereticks and Sinners.

28. Thus, Reader frontlesse Calumnies, unjust Slanders, fancied Rebellions, without proof, without witnesses, without the least E­vidence given in, contrary to all conscience were then forged. Thus Malice bitterly acted against the Innocent Campian, and Two other Venera­ble Priests, Sherwin and Bryant. Thus it set them forth as Criminals guilty of the Highest Treason, And (so the Divel would have it) [Page 295] ended at last in an Extremity of force, for no­thing but malice brought these three Servants of God to the Gallowes, and there forced out of their harmless hearts, Blood, Soul. and Life, to the eternal shame of their Judges, and hor­rour of all the Spectators.

29. Ponder now I beseech you (it is the on­ly thing I Aime at in this Digression) could those Accusers, Promoters and Judges forge such Calumnies in the deplorable Case of F. Ed­mund Campian and his Associats? Could they unconscionably force the Life which God had given out of Their Bodies? What wonder then is it, if at any time, the like Rabble of men, perhaps in some other Tribunal (unknown to me) forged Lyes in the Trial of these three exa­mined women with Mayney, or forced out of those poore affrighted creatures à false Confes­sion? Semel inventum decies factum. What do I Say once found? It was ever done in those bloody Trials of Priests, and as may probably be conjectured not left undone in the Examina­tion of those simple women, For the Violence of the English in those Dayes, as Cambden con­fesses, Cambden Anno 27. Elizabeth [...] (speaking of feigned conspiracies against Catholicks) Was to Pry and search into mens minds, to Devise mischiefe, to forge Letters from banished Per­sons never transmitted, to send Emissaries abroad with order to gather up false Rumours, and to make all wel­come, that any vvay tended to the Disgrace of Catholicks. Cease therefore to wonder, if in the supposed Trial of those poor women such Artifices were used, contrary to Justice and Conscience, if all be not à meer Fiction.

30. One word now of F. VVilliam VVeston, whom the Dr call's the chief Manager of these [Page 296] feigned Possessions. For your better Satisfaction,A [...]rm Hist. prov. Angl. lib. 4. n. 15. & n. 25. please, good Reader, to peruse F. Henry Mo­re cited, where you have the Virtues of that worthy man largely set down, (too long à Sub­ject for this place) without the least mention of any imputed and contrived Exorcisms. In ca­se the Dr except's against my Author as one that's partial, or waves matters he should have related, I require this Justice at his hands, that he remit me to some VVriter who either proves F. More Partial, or Weston guilty of those enormous crimes falsely (I avouch) laid to his charge. Believe it, F. More was no way Shynum. 17. in faithfully recounting what difficulties We­ston met with in Wisbick Castle, caused chiefly by à Dr of Physick, and another unnamed Priest, that afterwards turn'd Apostat, perhaps such an one as Tyrel once was. He tell's you alsonum. 25. what false Aspersions were laid upon F. Weston, and in what manner the Holy man was vindica­ted and cleared; But not à word all this while of Records entred into any Court of High-Commis­sion, Weston vin­dicated. or of twelve Exorcists Employed by Weston to feign Possessions, that never were. The whole Story even as the Dr set's it forth by the Very Circumstances showes it selfe à Fable, yea an open Calumny, peevishly invented to dis­honour Priests, and Catholick Religion.

31. But enough of this, And much more Dirt gathered up by the Dr, wholly useless for any other End, save only to make him that pack't it together, ridiculous. Observe I be­seech you. The Dr Supposes the long Tales hitherto told to have been cheats, and fraudu­lentDr Still. page 663. fictions, yet simply concludes. This may abundantly suffice for the first Particular, which was [Page 297] the comparing the Miracles of the Roman Church with those of Christ and his Apostles. Are all indeedForged Mi­racles cannot be called Miracles of the Church. Fictions, Mr Dr, like that of the Prioresse of the Annunciada in Lisbon? Have all been found cheats, and forged Miracles? So it is say you. How then dare you, Sr, impudent­ly call them Miracles of the Roman Church, when you know, and the whole world kno­wes, That this Church abhorr's all feigned Mi­racles, or what ever of that Nature is, or hath been discovered manifestly false? I say The­refore, such filth deserves no more the name of Miracles wrought in the Roman Church, than your new, Negative Protestant Articles, de­serve to be called the old Positive Tenets of Faith, or false Scripture, the true Word of God. Now according to my Promise in the 4.th Chapter, I am to follow Mr Doctor as he leads us on to the End of his Enquiry.


An Answer to one os the Doctors Ex­ceptions against Miracles. VVhether Miracles in the first Age of Christia­nity were but few? How Mira­cles are proved by true Doctrin and true Doctrin by Miracles. No coun­terfeited Miracle can passe the Chur­ches Tribunal without censure. Of à late VVriters exceptions against Mi­racles. The admirable Propagation of Christian Religion convinces that Mi­racles have been wrought.

1. WE usually say an Argument that proves too much, proves no­thing, but all Dr Still. Argu­ments proposed against approved Miracles wrought in the Church make every whit as much against the Miracles of Christ, and con­sequently prove too much, Therefore nothing at all. What is here Asserted you will find made good in the ensuing Chapters.

2. I replyed to one of the Dr's ExceptionsPage 665. c. 2, n. 17. where he thinks Miracles needlesse in future Ages, because those wrought by Christ and his Apostles in confirmation of their Do­ctrin, were abundantly sufficient without mo­re. [Page 299] I Said then that none can know by à bare owning those ancient Miracles what Doctrin Christ taught, For all called Christians, as Arians and Pelagians, admitted Christ's Miracles, yet gros­ly swerved from his Doctrin. Dr Still. I sup­pose,None can say what Doctrin Christ taught by owning only ancient Mi­racles. admit's all the Miracles our Saviour wrought, yet he shall never prove one Essen­tial point of Protestancy by them, no more shall the Arian evince any Doctrin of Arianisme true that way; if no other Oracle illustrated by Mi­racles interposes its Authority, and ascertain's him, that such and such is Christ's Doctrin con­cerning the greatest Mysteries of Faith. For example. That Christ is truly God and man, one Essence and three distinct Persons &c, Tell me Rea­der what Sence find you in this Inference? Our Saviour raised Lazarus from the dead, cured the blind man, cleansed the Lepers, Ergo, God is thereby proved one Essence and three distinct Persons? Again if Dr Still. take on to pare a­way what Miracles he pleases, if he thinks so ma­ny will sufficiently serve for future, Ages, I Ask, why are not Christ's Miracles alone, excluding those the Apostles wrought, sufficient for us all? Nay, why may not only one Miracle wrought by Christ (without more, if conveyed down by Tradition) bring with it that Al-sufficiency the Dr speaks of?Page 666.

3. The Dr, seing such abundance of Mira­cles pretended to in all Ages and Countries, and finding them so sparingly wrought in the Wri­tings of Scripture (unless for confirmation of à new Religion) thinks, we must either hold that God has changed the Method of his Providence, in being once sparing, and now too liberal; or that we through ignorance and Credulity take [Page 300] those for Miracles which are not so. Mr Dr's Religion (as Protestancy) is one of the newest in the world, yet I never heard of any Miracles so much as sparingly wrought for its confirma­tion. But ad rem.

4. The Dr grosly mistakes. Miracles wrought in the first Age of Christianity, were neither scarce nor sparing, but contrarywise, Admirable, great and numerous, in so much that no one Age after that, can Parrallel the Miracles then wrought. The Signs and Miracles which Christ wrought, saith S. John, were many, Though all are notJohn 20. v. 30. registred in Holy Writ; The visible appearing of the Holy Ghost upon the then newly Baptized, their speaking different Languages, and wor­king other Miracles, seldom or never seen af­terwards, much augment the number, and set forth the glory of Miracles in those Dayes. Add he­reuntoThe Primi­tive Mira­cles many, and admira­ble. the innumerable Miracles which the A­postles wrought in their Preaching up and down the world, And in the Conversion of Nations, you will find no want at all, but great Plenty, may Ecclesiastical History gain beliefe; And I see not why that ought to be esteemed of lesser Credit, then the Dr's Tale of Pythagoras his golden Thigh, or his feigned cure wrought by Aesculapius, whereof more presently. In the mean while, the Dr may read what strange Mira­cles the Priests and Deacons of Achaia recount of S. Andrew the Apostle, what others Write of S. Thomas in his Preaching to the Medes, Persians, Bactrians, and finally to the Indians, Of S. Simon and Judes admirable Conversions and Miracles also wrought in Mesopotamia, in Aegypt, and final­ly in Persia, where meeting together they dyed for Christ, and suffered à glorious Martyrdom; [Page 301] The like we read of other Apostles, whose Ho­ly Lives and labours afford Miracles in abun­dance. However grant (which is not true) that God in any one latter Age favovred his Church with á greater number of Miracles than he did the Primitive, who can repine at his Providence, he is Lord, and may do what he pleases? Or who dare censure us as Lyars, and over credulous, if by real Proofs taken from undoubted Records, we make our Assertions good, and evince the Truth of every Miracle in particular.

5. Dr Still. after à tedious rambling muchPage 667. to this Sence; That God would contradict him­selfe, should he confirm à Doctrin by Miracles contrary to Christian Religion already proved by Miracles (à Truth known to all), makes this Inference. Therefore although in the beginning of à Religion, the Doctrin is to be proved by Miracles, yet that being once supposed, Miracles afterwards are to be tryed by the Doctrin. Would Dr Still. either prove his Protestant Miracles by Protestant Do­ctrin, or Protestant Doctrin (what ever it is) by Protestant Miracles, I should be better Satisfyed, But the Good man offer's at neither. I AnswerHow Mira­cles are pro­ved by the Churches Doctrin, and that Doctrin by Miracles? this common Doctrin, (often proposed by our Divines). All new Miracles wrought in the Church are to be examined and proved by the Churches Authori­ty, is True, and therefore whatever Miracle af­ter due Examination is found contrary to the Churches Doctrin as it is established, and pro­ved Orthodox by the Ancient Signs of Chri­stianity, the Ancient Prophesies also, by the Sanctity of thousands and thousands, and the large Extent of this great moral Body, Such à Miracle, I say, ought to be rejected as false, though an Angel from Heaven (which is impossible) [Page 302] should visibly exhibit the greatest.

6. Some hereupon will say. Not only new, but all Miracles though now old, are to be tried and proved by the Churches authority. For the first Miracle wrought in the Church was then new, so was the second, and all other ensuing, respectively to the time and place they were done in; But all these together cannot (if we ma­ke á right Analysis) be proved by the Doctrin,The Diffi­culty propo­sed. or the Authority of the Church, because the Churches Doctrin and Authority is Primarily proved by her Miracles which seem's impossible, For who can first prove the Churches Doctrin true or Evidently credible by Miracles, and af­terwards without à vicious Circle prove her Mira­cles true by the Doctrin, which is not proved true, or evidently credible, But by Miracles?

7. Shall we in this Trial of Miracles try al­so Dr Stillingfleet's speculative faculty à little,Has the like Force a­gainst our Saviours Miracles. and propose the same Argument against the Mi­racles wrought by Christ and the Apostles, using the very same words? The first Miracle Christ wrought was then new (the like is of the Aposto­lical Signs) the second also ensuing, respectively to the place and time when done, was new, and so of the rest. But all these taken together (if we make à right Analysis) cannot be first pro­ved true by Christ's Doctrin, because that Do­ctrin is primarily proved true, or evidently credible, by Christ's Miracles, which seem's, as I said, to imply à Vicious Circle; For what can be more Circular than first to prove Christ's Doctrin by Miracles, and afterwards to prove the Miracles true by the Doctrin, not otherwise proved true, or evidently credible, than by Miracles? What Answer gives the Dr to this Argument? Will [Page 303] he say Christ's Miracles are now supposed true? I may say as much of Church Miracles, But be­lieve it, if we make à right Resolution of Faith, we are obliged to show our Suppositions reaso­nable, and goe deeper into matters, than only to Suppose, and prove nothing.

8. My Answer conformable to what I deli­veredPart. 1. c. 6. num. 17. in the last little Treatise against Dr Still. is thus. All Miracles, whether wrought by Christ or in the Church, may be considered two wayes, First as Objects of Sence, seen or known by undoubted Witnesses, and under this Notion, (as previous to Faith) they illuminate the mind, and only rationally move to accept Christ's Doctrin anciently delivered, and now taught in the Church, But are not the last ground, or only Formal Object of Beliefe, and therefore Faith depend's not on the sight or bare Appearance of this The difficul­ty solved. or that Individual Miracle. 2. Miracles may be considered as most certainly true, and this full Assurance of their Truth, we have not from any outward appearance, (for Divels may delude us) But from the Churches Approbation, which Church is not only supposed, but rationally proved God's own Oracle by the glorious light of external Moti­ves (Miracles chiefly). Thus far led on by rea­son, we prudently receive her Doctrin, and say, that all new Miracles are to be tryed and proved by the Churches known and received Do­ctrin, what's Contrary we reject as spurious and false, What is conformable (when the marter of Fact is made Morally certain) we rest in, and own as undoubted, after this Oracle has sealedChap. 17. from n. 1 [...] and n. 38. all up in à Legal Trial, and given in her Appro­bation. Se more here of afterwards.

9. You will Say if the Churches Approba­bation [Page 304] be required as necessary before we yeildAn assent though sure, implies not the certainty of Faith. à sure Assent to the Truth of à Miracle, How can we Show that the Doctrin of Christ, or the Church is made evidently Credible by Miracles, not yet known evidently true, when meerly conside­red as previous Inducements (or not firmed by any certain Oracle) They move to Believe? I Ans­werThose who heard of Christ's Miracles on­ly relyed on Moral cer­tainty. very easily; Tell me, I beseech you, Had all those who only heard of Christ's Miracles and Doctrin, far distant from the place where they were wrought, any previous clear Eviden­ce of their Truth, or did they then believe them by Faith, fixed only upon the humane Testimony of such as made à Relation of them? It is im­possible, because Faith requires à more noble Motive; The knowledge therefore they had was then only morally certain, which as I shewed in the last Treatise, is enough with other helps, to Assent to Christ's Doctrin upon this Motive, that God revealed it.

10. By all hitherto noted the Reader mayWhy the Churches Censure is necessary concerning Miracles? see, how necessary it is to have an Oracle ever ready at hand by whose Censure and Judgement true Miracles are discerned from the illusive Charms of Divels, and wicked men. Nothing that is counterfeit can passe this Tribunal. Though therefore the Divel often Transform's himselfe into an Angel of light, and may dazle mens Eyes with à false Lustre of fair Wonders, yet the Church will find him out▪ and lay open the Legerdemain.

11. Dr Still. told us just now, That in the beginning of Religion the Doctrin is to be proved by Mi­racles, Upon à meer Accident, I met with à Protestant Brother, who seem's to contradict Mr Dr, and call's himselfe Gilbert Burnet, this Gent­leman [Page 305] ascribes great power to evil Spirits, andMr Burnet in his Ra­tional Me­thod for the proving the Truth of Christiā Religion. &c. page 24. and 25. saies Miracles cannot Determine his beliefe, without some what previous to Miracles. Then concludes. The first and great Argument for the proof of Christian Religion, is the purity of the Doc­trin, and the Holiness of its precepts. which are so congruous to the Common Impressions of nature and rea­son. I may here first Ask Mr Burnet, of what Christian Religion he speaks? There are A­rians in the world, that deny the Mystery of the Sacred Trinity, and the Incarnation also, Pe­lagians, that deny the necessity of Divine Gra­ce, Grecians that deny the Procession of the Holy Ghost from the Father and Son, and final­ly Catholicks that believe these denyed Arti­cles as Truths revealed by Almighty God. All goe under the name of Christians, And as you see contradict one another in the Very Funda­mentalsMr Burnets Discourse found Weightles. of Faith. Speak out Mr Burnet (the Difficulty here moved must not be flightly pas­sed over) is the Doctrin of so many dissenting Spirits in fundamentals pure? Are the Precepts whereby every Society is obliged to follow the Doctrin it makes profession of, Holy and Con­gruous? Is it suitable to the Common Impressions of Nature and Reason? Put us not off but Answer directly, or point me out plainly that Society of Christians, whose Doctrin only is pure, and Per­cepts Holy, or which is deemed by the wisest of the world so congruous to the Common Impressions of nature and reason? If you extol your Puritans upon the account of their Pure Doctrin, or your Protestants for Holy Precepts, your first Reformers, Luther, Calvin, Beza and the li­ke, will lay so much nastiness before your Eyes, that the common light of Nature cannot but de­cry [Page 306] it as shameful, and reason abhorre it. Mo­reover you have not within the whole latitude of Protestancy (as Protestancy) one essential Ar­ticleSe Reason and Reli­gion. Disc. 1. c. 20. num. 4. of Christian Doctrin pure, For you have none at all Essential, which is not either Popery, (and that's no Doctrin of Protestancy as Protestan­cy) or the long since Cashiered Opinions of con­demned Hereticks, as is amply proved in another Treatise. A word now to your Exceptions a­gainst Miracles.

12. You say 1. Some what previous to Mi­racles must have place ere we believe Christ's Doctrin, and you build much upon its Congrui­ty to the common Impressions of nature and reason. Good Sr, is the Sacred Mystery of the Trini­ty (I hope you believe it) which as Divines teach, is above reason and transcend's all natu­ral Discourse, so Very congruous to the common Impressions of nature? Our Lord Christ JESUS, you know, truly God and man, after his pain­ful labours was scourged and crucified by im­pious hands (à scandal to the Iewes saith S, Paul, and foolishness to the Gentils) Is this great Mystery1. Cor 1. 2. 3. think ye so Very Congruous to reason? You may say as the Apostle Writes, that God to con­found the wise, made choise of things foolish in the eyes of men, and of weak things to confound the strong, But in doing so, you run out of the reach of all natural Impressions, and take your Proof from Divine Revelation, so that if we yeildThe high Mysteries of Faith, tran­scend reason assent to these great Mysteries, we are not to fix it upon any natural Principle, but must be­lieve, because God has revealed them. Now further: But no man according to the present Order of Providence could ever prudently be­lieve the Truth of that Revelation, or own the [Page 307] Mysteries revealed evidently Credible Without Mi­racles, and other prudent Motives, Therefore Miracles (Gods own Signatures) were both ne­cessary, and ever previous to that firm assent which the Primitive Christians yeilded to the sublime Mysteries of Faith.

13. Shall I prove what is here asserted, by one clear and convincing Instance? Suppose Almighty God should please to single out now Twelve poor Fishermen, and impart many great Secrets never yet known to the world, which cannot be known before they Preach. Having commission from God they run from City to City and because so commanded, faithfully declare what God told them. For example, The pre­cise time of Antichrist's comming, when the Day of Judgement will be, how many are ele­cted to eternal Glory, how many rejected with other unknown Secrets, but in the mean whileA clear In­stance pro­ving what is asserted. work no Miracles, show no supernatural Signs, only Speak and Preach. Would prudent men think ye believe such Teachers, or yeild assent to their Doctrin having no rational Motive to ground Beliefe upon, But their bare word? It is impossi­ble. Had therefore the blessed Apostles, poor unlearned Fishermen by words only, laid forth the Mysteries and high Secrets of our Faith; had they only spoken of the sacred Trinity, of that ineffable Mystery of God made man, of the Dead rising to life again, of the eternal pain due to the Damned, and wrought no Miracles, or ex­hibited no exteriour supernatural Wonders whereby to make their Doctrin Credible, The whole world would have deemed them halfe frantick, and dispised them as cheats, or Authors of Novel­ties. We se though they wrought stupendious [Page 308] Wonders. yet how lingering and slow many were, and are still in believing, what then could have been expected had they shewed no Signs, but à universal Incredulity?

14. You Say. 2. The Predictions of the Messias did all agree to our Saviour and received completion in him. Very true Answers the Chri­stian, though the Iewes deny all, and pervert these Prophesies to à sinister Sence, And so much more your Barbarous Nations would have done, had the blessed Apostles at their Preaching, barely worded it, or read out of the old Scrip­tures what Moses and the Prophets foretold of Christ; But when they raised the dead to life, cured the Infirm, and visibly wrought other great Miracles before those they Preach't to, the har­dest hearts relented, and yeilded to their Doc­trin. These Prophesies therefore, are one par­tial Proof for Christianity, but must not goe alone How the Motives of Credibility are to be taken. without Miracles accompanying them, Or if as taken Solitarily, you hold them the chiefe or only motive, you evince little. The Motives of Credibility, Sr, are never to be look't on by retail, or piecemeal, joyned together they ratio­nally convince, devided from each other or considered one by one, much of their Effi­cacy is lost.

15. You Say. 3. The strange Propagation of Christian Religion appear's not à sufficient Proof for Miracles. I contrary hold it both stronge and convincing, For as S. Austin discourses, ei­therThe Propa­gation of the Gospel, Miraculous. Miracles (as previous and the principal cau­se of that Propagation) had influence upon it, or not. If they had Influence, you grant what we plead for. If not; you must confesse the Propagation it selfe effected without Miracles, [Page 309] to have been the greatest Miracle of all. Thus S. Augustin Argues and 'tis à convincing Dilem­ma.

16. You Ask next what were the stronge Arguments of Christian Religion before it was Propagated? Those seemed convincing or not; if not convincing, it was Propagated by weak and unconcluding Arguments, and we are not bound to believe it, If convincing, we know them, or if we know them not, how can we Judge they were convincing? I Answer this whole discourse built upon two false Suppositions fall's to nothing. One is, that Miracles either seen or heard of preceded not the first conversions of Christians. The other, That there were some other rational Arguments as strong and con­vincing for Christian Religion before its Propa­gation, as Miracles were.

17. I say contrary, and prove that Miracles preceded all great conversions made to true Chri­stianMiracles were ever previous to all great conversions. Religion. Those Signal Wonders wrought by our Saviour sensible and visible, as rational Arguments, first induced the blessed Apostles and some few more to believe in him. Tis true Christ's Holy life and amiable conversation had great Influence upon minds (to say nothing now of the attraction of Divine Grace working in­wardly) But the Lustre of his glorious Miracles (Gods own powerful Language) made the dee­pest Impression on men who were first led on by reason, And therefore could not but Discover à mighty weight and efficacy in this one Motive of our Christian Faith. Now if we speak of that ample and large Propagation which ensued upon the Apostles Preaching in several parts of the world, or of those [...] other great Conversions [Page 310] wrought by the Catholick Church in after Ages▪ none can deny, but that most Signal glorious Miracles (not done to be gazed on) ever pre­ceded as à chief Cause, and effected that great Work of God among most Barbarous Nations. Finally that no other convincing rational Ar­guments greater or comparable with Miracles, can be produced as previous to its Miraculous Propa­gation appear's by your silence Mr Burnet, you alledge none, neither are there any alledgeable of so great poise as Miracles were.

18. You Say. 4. There was good reason to believe the Gospel when our Saviour wrought his Miracles in the Sight of the Iewes (and this great Argument the Apostles urged) but that reason remain's yet good, and still proves it true whether the world had embraced it or not. I Answer the reasons were then good, becauseMira [...]les ra­tionally pro­ve à Doctrin good when an Infalli­ble Oracle tells us what its meaning is. the Apostles in those Dayes were living infalli­ble Oracles, and could not only ascertain every one of the Gospels Divine inspiration, but also when Difficulties arose among the faithful decla­re its genuine Sence, But now yee Protestants Say matters are much changed, for there is no certain Oracle, no Church taught by the Holy Ghost that can Infallibly avouch these Writings were from God, that such and such in the more difficult Passages is their true Sence and meaning, So that every man left to his private Judge­ment, may draw what Religion he pleases out of Scripture, And this we se done before our eyes by men called Christians, yet differ in the Fundamentals of Christian Faith.

19. Upon this ground your Question next proposed signifies little. What say you, if the Gentils had rejected the Testimony of the Apost­les [Page 311] as the Iewes did, Had we not been bound to believe the Gospel, if those sacred Writings had been with à most religious care conveyed down to us? Sr, Methinks you goe too farr in your Supposition, Saying, if the world had not embraced the Gospel, and both Iewes and Gentils re­jected it, we are yet bound to believe it. Why so I beseech you? Upon what Principle are weIf all had rejected the Gospel. how are we obli­ged to recei­ve it? obliged to admit à Gospel which the whole world, all Iewes and Gentils rejected? S. Austin you know teaches (and I am wholly of his Judgement) That he would not believe the Gospel unlesse moved thereunto by the Authority of the Catholick Church, which Church, I am su­re, embraces à great part of the world, And had in it many, who once were Iewes and Gentils. Hence you see, Sr, it is very hard to Suppose the Gospel universally set at naught, and that à strict obligation lies on us to re­ceive it. But let this passe.

20. Suppose we receive the bare Word of the Gospel, what Sence shall we make of it in à hundred abstruse Passages, what Religion shall we suck out of it? Arianism, or Pelagianism? Nestorianism or worse? It is impossible to clear this Difficulty without re­course to an Infallible living Oracle, upon who­se Judgement all in this present State must rely, or can believe nothing. You put much force in those who carefully conveyed the Gos­pelThe false Conveyers of the Gospel, not found in the Princi­ples of Pro­testants. down to us. Very good. could such men be found, But here we are at à stand. The blessed Apostles who lived not alwaies, left those Writings in the hands of the Church, But this Church saies Dr Still. above à thou­sand [Page 312] years since altered Christ's revealed Doc­trin, changed the Apostolical Faith, and be­came as Idolatrous as Those who worshiped the Sun or à Red cloath? All others out of this Church named Christians, were known condemned Hereticks. Were all this true, no more would I take the Gospel from this supposed Idolatrous Church; or these false condemned Hereticks, than believe the word of à known Perjured Person, or credit one esteemed à common Lyar. And thus in the Principles of Protestants the care­ful conveyance of the Gospel failing, all Faith in Scripture fail's with it. But enough of this Digression. VVe return to Dr Stilling­fleet.


How Miracles are to be examined? Christ wrought not his Miracles by natural Magick or Necromancie, by stronge Imagination, or the different Aspects of Stars. VVhatever ratio­nal Argument proves Christ to have wrought true Miracles by Divine Vir­tue, as forcibly proves Church Miracles to proceed from the very same cause. Though Divels may work some stran­ge wonders, they cannot raise the Dead, or cure desperate Infirmities. Of the Aegyptian Magicians Feates. A word of the witch at Endor [...] Ot­her matters handled.

1. DR Still. thinks it very reasonable for page 668. and 669. us (he means Protestants) after so many forewarnings in Scripture of false Wonders) to Examin all pretences of Miracles by trying whether they can be distinguished from de­ceiptful appearances, which may be wrought by à Po­vver lesse than Divine. Answ. I think it also Ve­ry reasonable, and wish, Mr Dr, that you, who yet never went about to examin one Miracle, would [Page 314] undergoe the pains you hold so reasonable. Ta­ke courage therefore, examin with greatest ri­gour either all, or some of those you have in the 3. Chap. above, And if you find à flaw in any, shame me boldly; But I tell you before hand, you will have à hard Task, For no sooner shall you discredit those by reason or Authority, but you will, eo ipso, enervate all our Saviour's Mi­racles, which certainly were proved truly vvrought upon Humane Faith, before Scripture registred them.

2. In this laudable Examination two things may be Questioned. The first concernes the matters of Fact, whether for an Instance, God raised the dead to life by the Intercession of bles­sedWhat this due Exami­nation re­quires? S. Stephen, of S. Thomas Cantilupe, and S. Xaverius? The like is of desperate Diseases cured by the Prayers of Saints in God's Church? Hereof we have great Evidence taken from Ey­vvitnesses, and the undoubted Testimony of tho­se who have left them upon Record. Mr Dr certainly requires not, when à Miracle is done, That God tell us by à nevv Revelation it is à work above all natural Povver, or that he work one Mi­to confirm the Truth of another, This would im­ply à Processe in Infinitum, when one may as well Question the second, or third Miracle, as the first. Neither, were our Saviours Miracles when do­ne, proved after this manner. No. They were first seen by credible Witnesses, afterwards di­vulged, And that was proof enough. The se­cond thing Questionable is, whether if such Mi­racles (as are now evinced) were visibly exhi­bited, may notwithstanding (that exteriour Evidence) be held deceiptful Appearances only, or wrought by à Power lesse than Divine? This the Dr hints at, and would fain have all [Page 315] our Miracles thought at most bare Appearances, if yet so much.

3. I Say in à word; VVhat even Reason proves Christ and his Apostles to have vvrought true Miracles by Divine Povver, evinces the Very same of all appro­ved Miracles done in the Church. God therefo­re was and is, the sole Principal cause of all such Miraculous Effects.

4. Before I prove what is here asserted, re­flectIrenaeus l. 2 c. 57. sine. upon the Resuscitation of Lazarus who li­ved afterwards à long time; Call also to mind those mentioned by Irenaeus, that were raised from death, and perseverantly lived (saith this great Author) multis annis, many years vvith us. So also no few did, resuscitated by S. Thomas Cantilupe, S. Dominick, and S. Xaverius. All these walked up and down, conversed with ot­thers, experienced in themfelves the real Ope­rations of life, and therefore either lived, or vve Act. 3. 3. live not. Now for strange Cures, consider in the next place, that man lame from his Mothers womb, who lay begging at the Gate of the Temple called Beautiful, to whom S. Peter, saithThe dead raised to life and desperate Discases cured. Holy Scripture, instantly gave health, strength, and vigour. Compare his cure with that of poor John Clement, born also à Criple from his Mo­thers womb that often sate begging at the Ga­te of our Ladies Church in Montagu, And in à moment of time (like the other in the Acts) lifted himselfe up, stood straight on his feet, and was Miraculously cured by the Intercession of the ever Blessed Virgin.

5. Hence I Argue. Christ is rationally pro­ved to have raised Lazarus to life by Divine Vir­tue, if no Power in nature or Divels could pro­duce that strange Effect. Ergo those other Re­suscitations [Page 316] now mentioned, are as rationally proved wrought by Divine Virtue, if no Po­wer in nature nor Divels could produce them. Again. That cure wrought upon the Lame bornAll done by Divine Power. Criple Sitting at the Temple gate, is rationally proved Miraculous, and done by Divine Virtue if no Power in nature or Divels did it. Ergo that cure wrought upon John Clement, no lesse à lame born Criple, is as rationally proved Mira­culous, and done by Divine Virtue, if no Po­wer in nature or Divels did it; But the Antecedents here proposed in both cases are most true, Therefore necessarily infer Truth in their Consequences.

6. I am first to Show that no Power in na­ture or Divels can raise the Dead to life, and will not entertain the Reader with the open Folly of some Arabians, who thought Christ wrought all his Miracles, and consequently raised the Dead, by the strength of his Povverful Imagination. As wholly stupid are those Judiciary Astrologers that ascribe them to the different Aspects or Situations of Stars, in which knowledge (say they) Christ was most conversant. Michael de Medina bothMedina de rectâ in Deum fide lib. 2. c. 7. largely and learnedly refutes these whymsies and showes, that Imagination, can indeed, work strange Effects in the Body and mind of such as are liable to violent fancies, (whereof he gives prodigious Examples) but can effect nothingSe his pa­ge 69. B. upon Things distant, or wholly separated from the Imaginative Faculty. If therefore one sit's Lame in à chair, and see's à Book à farr off in à Stationers Shop, the strongest Imagination in the world will never bring that Book into his hands. He refutes also the Astrologers upon this ground, that not only our Saviour, but the blessed Apostles also dispersed the whole world [Page 317] over under different constellations, (yea their veryThe fooleries of some re­futed. girdles, handherchiefs, and Garments, and the Saints in Heaven when invoked at their Monu­ments, work innumerable Miracles, independently of the various motions, and Aspects of Stars. Finally saith Medina, if à strong Imagination, or Stars can produce such admirable Effects, how comes it to passe, that these talkative men were all born under so unluckly Planets, as to doe none? How happen's it, they are so feeble in their Apprehensions, that not one among them could ever yet work à true Miracle? But enough of Fooleries.

7. Some thought more wise tell us, that all our Saviours Miracles (the like is of those wrought in the Church) may bee easily effected by à Secret art of Magick, earnestly sought after by many. Briefly; All Magick is either natural or Ceremonial, when done by evil Spirits it is called Necromancy. The first Magick makes à Search into the hidden Things of Nature, and by à ready application of active Agents to Pas­sive often showes strange Effects, yet no vvayes Miraculous. For the attaining of this knowledge, Empedocles, Democritus, Apollonius, and Anaxago­ras travelled far, and viewed à great part of the Universe. Some by virtue of it produce Roses and ripe Grapes in Winter, others by Alchimy have long tried to find out the Philosophers Sto­ne, but with what successe, I know not. Now this Magick (add to it that they call Astronomical, Effects wrought by natural Magick. and Cabalistical) being only limited to natural Causes, can do nothing that's above all natural Power, as most certainly the raising of the dead is. Neither did those who so highly extol this Art, ever yet pretend to call men out of their [Page 318] Graves, and endue them with the like Opera­tions of life, they had before.

8. Necromancy whether Goetick, or Theur­gick practized by Divels and Witches has itsNecromancy has its Li­mits. limits also, and extend's no further than only to what is previously contained in natural Causes, as S. Augustin cited above notes excellently well. Now because Angels and Divels know more ac­curately all natural Secrets than mortals do, They can (when God permits) show strange Effects, and very real ones also. I say Real. For all are not (though some be) meer Illusions of the eyes or Phansy, as Delrio and Michael Me­dina Largely prove, and solve the contrary Ar­guments.Delrio Dis▪ gnis. magic. lib. 2. quaest, 16. Medina ci­ted lib▪ 2. page 56. Delrio l. 2. quaest. 10. Delrio ci­ted quaest. 16. However real, saith Delrio, no Divel can change the now setled order in Natu­re, or, by local Motion or otherwise, unfasten the established course of the Vniverse, whereof the Divel is à part only, And à part cannot do more than the whole.

9. Delrio showes, that Witches are really transported by Divels to remote places, where many meet together, sport and banquet. For Proof hereof he relates two strange Stories, the one borrowed from Gulielmus Neubrigensis, is of àNeubrig. l. 1 rerum Angl. c. 38. Countryman who passing one night by à Grot heard Singing and merriment, looking in he saw à large room all enlightned with à great number of men and women feasting together. One who served these Guests offered the man standing at the Door à Cup to drink, but he wiser povredDelrio's Stories of Two Magi­cians. out all the liquor, and rid away with the Cup as fast as his horse could run. The Cup, saith Neubrigensis, made of à strange unknown matter, of à fashion also no less odd and unusual, was presented as à Gift to Henry the Elder, King of [Page 319] England, and afterwards given to the King of Scots.

10. The other Story Written by Robertus Triezius one of Lisle, Delrio recount's, and sho­wesDelrio quest. 6. à pritty strife between two Conjurers. The one had laid hold of à young woman, (placed on à wooden horse behind him) and carried her through the Air by à Castle in Burgundy, where, as it happened, another Magician was with many more at à banquet. That strange sight discovered of à couple so well mounted ri­ding through the Air; The Conjurer in the Castle began his Charms, and forced man, wo­man, and horse down into à Plain before the Castle, where they remained immoveable. The Conjurer with his woman thus fixed, perceiving that the other in the Castle had thrust his head and neck out of à window between two barrs of Iron, to revenge himselfe, presently clap't à great pair of branched horns upon his fore­head. He could not draw his head back, the horns hindred, forward he durst not venture, the Precipice being fearful. Finally an agree­ment was made. The horned Magician dismis­sed the other with his woman, and the Brother Conjurer on the Plain in requital▪ took off the Magicians horns within the Castle. If these Stories be true (Written as very certain) it seem's clear, that all things told of Magicians are not meer Illusions, or fancies only. Delrio Quaest. 10.

11. Notwithstanding such real matters do­ne, I assert with Delrio and others; that nei­therDivels can­not by their natural Po­wer, produce any substantial Form. Divel nor Magician can by their natural Power, immediatly produce any substantial Form for an instance, the substantial form of Fire. The [Page 320] reason is clear. Nemo dat quod non habet; No cause can naturally give being to an effect, which is not precontained in its natural Virtue, But no more can the Divel immediatly give à real being to the substantial form of Fire, of à rat, or Serpent, than produce another Divel, or one soul another Soul. I say immediatly, wit­hout Dispositions previously introduced into à Subject fit to receive such à Form, which are not done in à moment.Exod. 7 11.

12. Some willing to oppose this Doctrin, urge that Feat of the Aegiptian Magicians, whose Rods cast down like that of Moses, were turned into Serpents, And this done by Necromancy, was à work of the Divel, and no illusive but à true real Conversion, as ap­pears by the words of Scripture, Similiter ac What is to be said of the Aegiptiā Magicians? Moses, They did as Moses had done. So S. Augustine and many Fathers Judge Quoted by Delrio, whence it followes, that the Divel can give being to Substantial Form's. I Answer, he can help to such productions of imperfect A­nimals, usually called Insecta, in case he more quickly introduce into à Putrified rod apt dis­positions for à frog, or Serpent, which Cai­tan thinke was here done, But this reaches not to the Immediate Production of either substantial or acci­dental Form. Others say. That the Divel by à slight Legerdemain, secretly conveyed into the place of the Magicians Rods, true Serpents, and so solve the difficulty. Be it how you will, Moses his rod changed into à Serpent, devovred that of the Enchanters, and there­fore was evidently the greater Miracle.

13. By all hitherto noted our Assertion [Page 321] above (Viz. That neither Divel nor Magician can raise the dead to life), seems more and mo­re confirmed, which appear's à greater work than to produce any natural substance. A further reason hereof, convinces. The Soul separated from the Body is either held mortal, or immortal; Why Divels cannot raise the dead? If mortal, it perishes, and cannot return again but by creation, But no Divel can Create or pro­duce something out of nothing, This being the work of God only Omnipotent; If immortal; it is cast out of this Universe, and consequently nothing in the order of nature has Power to act upon it, or to reduce it to the Body, which it first informed. Whence Franciscus Victoria no­tesVictoria Tom. 2. de arte Magica page 279. excellently well, That these Divels are usual­ly employed about lesser matters, in finding out Thieves, or Robbers, who have deprived men of their goods. Much more they can­not do.

14. But what shall we say to the VVitch of1. Reg. 28. v. 19. Endor by whose Charms Samuel long before dead, appeared, and told King Saul of the ill Success of his war, as also of his death the nextWhat to the with at En­dor? day. Some Answer, Samuel did not appear, but think another spirit assumed his shape, and spake to Saul. This opinion seem's contrary to what we read in Ecclesiasticus, where Samuel isEccl. 46. 23. said after his sleep or death, to have notified to the King the End of his life, and exalted his voice out of the earth in Prophesie▪ It is also contrary to the Doctrin of S. Austin expresly teaching, that SoulsS. Aug. de curâ promortuis gerend. departed this life often show themselves to the living, and he takes one proof from this Appa­tion of Samuel. And who can doubt but that Moses being dead, appeared with our Saviour inSamuel tru­ly appeared. his glorious Transfiguration? Samuel's soul the­refore [Page 322] called out of Lymbo, truly appeared, but not by the Charms of that Pythonical woman, for the Apparition prevented her Enchantments, and was sooner than she expected, whence like one amazed, she cryed out at the Sight of Samuel, and asked why Saul had deceived her?

15. Thus it is plain, that no other but God called up Samuel, who by Divine illumination Prophecyed so exactly of that wicked King's End, and the death of his Sons, which Divels na­turally could not foretel. In like manner we read in Scripture, that when King Ochozias lying4. Reg. 1. v. 2. 3. sick, sent Messengers to question Beelzebub the God of Accaron, and enquired whether he was to dye or no, Almighty God to prevent the foo­lery, commanded Elias to tell the King, he should not rise from his bed, but dye; And thus in raising Samuel the true Messenger, he prevented the Pythonissa's Enchantment, if yet she used any, whereof Scripture gives no light at all. My Assertion therefore remain's Firm that Divels cannot raise the dead.

16. Neither can they cure any desperate In­firmity, though in lesser matters much may beDesperate diseases not Curable by Divels. done by natural remedies, but to restore Sight to one borne blinde, to take à Leg or Arm cut off, and joyn it again to à maimed Body, are cures above the power of Divels, and were never yet wrought by Necromancie. Again, when circum­stancies plainly show, that all cures wrought by Christ and in the Church were done by Divine Virtue, it's madness to make the Divel Author of them. Our Saviour cured the blind man, and said he did it that God's works might be manifested, John 9. had the Divel think ye any hand here? Others implore help from the blessed Saints in Heaven, and [Page 323] after earnest prayer recover perfect health sud­denly, can such works be ascribed to Divels or Necromancy, when the very circumstances of their Prayers, directed to Almighty God and his Saints evidence the contrary? Reflect, I be­seech you; Shall God and his Saints be called on for à Favour▪ and must the Divel interpose his Art and do it? All is ridiculous.

17. The second thing gathered from thisA Compari­son between the primiti­ve Miracles, and those wrought in the Church. whole Discourse and most to be reflected on, is the comparison made between our Saviours Mi­racles and others wrought in the Church. Tho­se fir [...] before Scripture registred them, were ra­tionally proved upon humane Faith, works of à Divine Power, and so are all Church Miracles when attested upon Oath, or seen by many Ey­witnesses, whose credit was never stained. The Dr therefore must either prove such sworn Per­sons per [...]ured, and those Ey-witnesses deluded in what they saw, or if humane Faith be in the world, he cannot but grant that the Church has had most glorious Miracles wrought in It. In case he say, he will not yeild assent to any though svvorn Ey-vvitnesses of à Miracle, I Ask, what if he had lived in our Saviours time, and only heard by à Moral certain report of Lazarus raised to life, would he not upon humane faith have prudently yeilded assent to that known and much famed Miracle? If not; Why should any other rational man have then prudently assented to it upon humane faith? Why should not all in like manner have suspended their assent, and believed nothing till Scripture registred our Sa­viours Miracles, which would therefore like dead Signs, have lain in obscurity without Uni­versal Fame, never so much as prudently spo­ken [Page 324] of. Neither could they then have had any Influence upon Faith in those Dayes, before mens eyes saw them Written in Holy Scripture. Such consequences, if granted, are desperate, and would be decryed as pernicious, the who­le Christian world over.

18. It may be the Dr will say the ReportersLatter wit­nesses as faithful, as those were, who saw the primiti­ve Miracles. of our Saviours Miracles were far more honest and faithful, than those are who either saw, or wrote of Miracles done in the Church, And the­refore upon their word he would have believed those Ancient Miracles. Mr Dr, let us not word it, hut come to Principles. Show me what you have against the honesty and sincerity of S. Ambrose, of S. Irenaeus, S. Austin, S. Ierome, and S. Bernard, who both saw and have Written of Miracles? What exception have you against those who saw Miracles wrought by S. Thomas Cantilupe, by S. Xaverius; to say nothing of others? Discredit these Ey-witnesses if you can, But fob us not off with à proof taken from your own Incredulity, that signifies as little as your ma­ny empty words and simple Jeers doe, we re­quire stronger proofs from à Dr of Divinity, but God only knowes, when they'le see light, ever or never.

19. The Dr thinks we of the Roman Churchpage 699. can give no evident Distinction between the Mi­racles we pretend to, and such as we are bid to beware of, he means Legerdemain Miracles? This Cavil also impugn's our Saviours Miracles, which the Iewes rejected, as Hereticks doe the Chur­ches. My answer, is. Just as you distinguish between those Primitive Miracles and all false lying Wonders, so we distinguish between our Miracles and those other pretended to by Hea­thens, [Page 325] and Hereticks. The outward appearan­ceThe Chur­ches Mira­cles are as well distin­guished from Lying wonders, as the ancient Miracles were. of Christ's Miracles and the Churches is the very same, Lazarus raised to life lived after­ward many year's, and so did those of whom S. Irenaeus cited, speak's. Now if you credit not Irenaeus, S. Ambrose and others, who saw great Miracles, we are out of all good Principles, and must contradict these grave Ey-witnesses, be­cause you, forsooth, are incredulous, and will not believe them.

20. The true distinction briefly, betweenWherein this distin­ction con­sist's. all true Miracles (whether wrought by Christ or in the Church) and lying Wonders, is taken from the Greatness, vast number, and admirable Effects ma­nifested in those first Ey-witnesses that saw them, whereof I have spoken largely above, And there noted, that real Miracles ever show ano­ther Lustre, Light, and Majesty; not percepti­ble in any Charms or jugling Wonders. You Sr, say again in the same Page. We cannot prove that Miracles wrought in the Church could be done for no other End than to prove the Churches Infallibility. I answer first; They have been wrought, that's undeniable, unlesse all humane Faith goe to wreck, for what End we shall see in the ensuing chapter.


VVhy Miracles are wrought in the Church? Of their two fold End. Miracles ra­tionally prove the Doctrin of Christ, and the Church infallible. Clear Mi­racles have been wrought in confirma­tian of every Doctrin taught by the Church. Of Dr Stillingfleets simple Reply to two known and renowned Miracles. VVhether Aesculapius cu­red à woman in the Temple of Epi­daurus. The Dr's Story of Pythago­ras his golden Thigh examined, found à fourb, or at most Necromancy.

1. DR Still. in the page cited peremptori­ly concludes. It must be shewed, that our Miracles could be wrought for no other End, but to prove the Church Infallible. Why so Mr Dr? Can you show that every Miracle which Christ and his Apostles wrought, were done for no other End but to prove Christ's Do­ctrin Infallible? Or did those first great Ma­sters of Christianity at every particular Cry out, this Wonder Gods wor [...]s for no other End but only toAll Mira­cles usually wrought for à double End. prove Christ's Doctrin Infallible? Its Improba­ble. I Say therefore, those Miracles were u­sually done for à double End, The one was the be­nefit [Page 327] of him they were done for, whether affli­cted or diseased, And this our Saviour fixed upon, when he cured the blindeman, so also S. Peter did in the Cure he wrought upon the Lame Criple sitting at the Temple gate. The other End, ever intended by Almighty God (though not alwaies explicitly declared) was the manifestation of his Divine Power (ut manifesten­tur Iohn 9. 3. opera Dei in illo, saith our Saviour) working by those he sent to teach the World. Whence every one might have rationally discoursed as that Prince among the Iewes did. Rabbi we know John 3. 2. thou art come from God, For no man can do the Signs thou does't, unlesse God be vvith him. But if Christ and the Apostles were rationally proved Teachers sent from God by Miracles, their Doctrin was in like manner rationally evinced sound, and infallible.

2. And thus we discourse as to Church Mi­racles, where you also have à twofold End, the one is the benefit of him that receives it, the other the manifestation of Gods Power wor­king by his Servants, whence also their Do­ctrin is rationally proved to be from God, sound and true, though not alwaies explicitly asserted true at every Miracle. Ask saith S. Austin (of­tenMiracles have their Language. cited) what Miracles speak of Christ, Habent enim vocem suam, They have an audible Voice, speak by them selves, and tell us that Christ was the true Missias sent by Almighty God to teach, and therefore proved his Doctrin true and sacred? So say I, Ask what Miracles speak of the Church? They have their language, and tell us, She is à luminous Sun, that disperses her ra­yes over the vvhole Vniverse, She is Gods ovvn Oracle, and therefore what Doctrin She teaches is pro­ved [Page 328] by reason evidently Credible, sound and true. Thus much is easily made out in à rational Di­scourse,In what Sence all Miracles have à re­spect to truth. though he that works the Miracle saies nothing of its confirming Faith, or of its distin­guishing the Church from all Heretical Commu­nities; And in this Sence All true Miracles can­not but have à respect to Truth.

3. Again many Saints have often publickly declared, that the Miracles they wrought we­re done to confirm the Catholick Faith. So speak's S. Bernard of the great Miracle done u­pon the Loaves of bread. In this, saith he, you shall knovv that those things vve teach are true, and Se Chapt. 3 above n. 33. se Chap, 12. num. 3. that vve are God's Ministers &c. So also did S. Xa­verius to prove (they are his words) the Verity of our Christian Faith, you shall see this dead man raised to life again. But what good will these and many more like Instances do upon an incredulous Dr, who can jeer at all, when he has nothing to Answer?

4. I Argue. 2. If we show all those ArticlesEvery Arti­cle of Catho­lick Faith has been confirmed by Miracles. of our Catholick Faith (most opposed by Mo­dern Sectaries) to have been confirmed by illu­strious Miracles, we clearly Evince that one End of Miracles wrought in the Church (though not ever the only End) was, and still is, to streng­then Faith, and withall to assure us, that what Doctrin this Oracle Proposes, is from God and consequently most certain. But this we make out upon the irrefragable Testimony of as gra­ve Authors as ever wrote, and in the first place will remind the Reader of S. Bernard's indubita­ble Miracle, wrought to confirm these Catho­lick Articles. Viz. The real Presence, Sacrifice of the Masse, Purgatory, Prayers to Saints and praying for the Dead, which those Hereticks, like Prote­stants [Page 329] now à dayes, denyed. This one Miracle (I say) alone, supposing the matter of Fact which none can rationally Question, no lesse now evinces Protestants guilty of grosse Errour, than it anciently did those Henricians, or Here­ticks called Apostolici.

5. If you yet desire more Satisfaction herein,Brerely P [...]ot. Apol. Tract 2 c. 3 sect. 7. subd. 1. Fevard. in notis ad 8. cap. Irenaei. lib. 1. ad­vers. Heret. read Brerely (an Author ready at hand) and peruse also Franciscus Fervandentius. There is, saith he, not any one Catholick Doctrin, or Article of our Faith but has been proved and confirmed by most evident Miracles From Hea­ven, which the Saints in God's Church have wrought, as grave Writers beyond all excep­tion, testify. It is known saith Fevardentius, that the Decrees of the most Holy Councils at Nice and Calcedon, wherein the main Articles of Faith are contained, were all ratifyed by open and ma­nifest Miracles. Then he remit's you to S. Augu­stin, to Optatus Milevitanus, S. Cyprian S, Ambrose and other worthy Fathers who recount most clear Miracles, by which not only our Catholick Do­ctrin, but even the Rites of our Church have been confirmed. I cannot insist upon all, or the halfe (the work is too long) and therefore will only bring to light à few most clear and un­deniable.

6. S. Gregory Nazianyen relates, how hisNazian. Orat 11. de obitu Gor­goniae. One Mira­cle related by S. Gregory Nazianzen. Sister Gorgonia when past all hope of recovery was miraculously freed from an infirmity by prostra­ting herselfe before the Altar, and calling on Christ our Lord, there present, there honoured, and worshiped O Admirable wonder, saith the Saint, presently quit of her sickness, She found her­selfe well, and returned home eased in Body and mind.

[Page 330]7. Optatus Melivitanus relates à fearful Sto­ryOptatus l. 2. contra Donatistas. of Hereticks, who cast the reserved Holy Eu­charist to Doggs, and had for that wicked fact à condigne Punishment, the doggs, saith he, fu­riously raging tore their Masters in pieces, à just Judgement of God Answerable to their hor­ridTwo more by Optatus Melsvita­nus. crime. Another Miracle, saith Optatus, Al­mighty God evidenced, when those wicked He­reticks threw out of à window à little Vial of Chrism, or Holy Oyle, with intention to break it in pieces upon stones lying under the window, but Providence by an Angel's Hand preserved the Vial entire, not à drop of the Crism was spilt, which caused wonder in many.

8. Guitmundus Bishop of Avarsan, Petrus Dia­conus, Guitmund. lib. 3. de Sa­cramento Euchar. Petrus & Joannes Diac in vita S. Gre­gory. and Ioannes Diaconus recount à Signal Mi­racle wrought by S. Gregory the Great in confir­mation of the real Presence, and Transubtiation. A Roman Matron (say they) ready to receive the blessed Sacrament burst out into laughter, S. Gregory perceiving that Sign of contempt, Ask't why She laughed? She Answered, I cannot but do so, when I hear the bread I lately made, called the Body of Christ. Whereupon S. Gre­gory laid the consecrated Host on the Altar, and desired that the People then present, would petition Almighty God with him (for the Con­firmationA fourth Stupendious Miracle wrought by S. Gregory the great. of our Catholick Faith,) to show vi­sibly, that what the Matron took for bread, was not bread, but really Flesh. Prayer made, no­thing like bread appeared, But pure flesh on­ly (which all beheld) and the woman acknow­ledging her Errour, now penitent, received the Host with great devotion, after the Saint had ob­tained by prayer, that God would restore it to the former show of bread it had before. Who­ever [Page 331] undertakes to refute this known and much famed Miracle, must prove by good Authority, these three quoted Writers to have been open Lyars, false, fraudulent, which will be à hardBellar. de Scrip. Ec­clesiast. Task, For every one of them has their due prayse, as you may see in Bellarmine.

9. No less stupendious is that Miracle which Evagrius (called Scholasticus) exactly recount's.Evagrius Histor. lib. 4. cap. 36. When, saith he, Anthimus was driven from the Sec of Constantinople, Epiphanius succeeded; after Epiphanius came Menas, under whom à Miracle happened worth every mans notice, and remem­brance. An ancient Custom had long prevailed in the Church of Constantinople, that when the People had communicated, young Children were called from the Schools to eate the small remaining Particles of our Lords immaculate Body. A fift no l [...]sse stupen­dious, Eva­grius re­count's. Once it fell out that à little Boy, whose Father was à professed Iew, and by trade à Glassmaker (contrary to Custom) came home late: Que­stioned where he had been so long, and whe­ther he had eaten with other Children of those Particles, the Child innocently confessed the Truth, Without delay, the enraged Father cast him into à burning Furnace, where he for­med his Glasses; The Mother knowing nothing of that impious Fact, sought her Child three Dayes the whole City over, but not finding him returned home comfortless, and sitting at the Work-house door, cryed out. O my child! and named him! The Boy hearing his Mothers wai­ling, Answered. Here I am in the Furnace. She rushing in saw him standing amidst the Coals without hurt at all. Questioned at his coming out, How he escaped the scorching flames so long à time? He answered à woman clad in à Purple Gar­ment, [Page 332] often visited me, quenched the Flames with water, And when I was hungry gave me to ea­te. Justinian the Emperour hearing of this certain Miracle ordered that the Mother and the Child should be Baptized, and hanged up the wicked Father upon à Gibbet, still obstina­te in his Judaism,

10. This Miracle because something less than that is we read in Daniel, of Sidrach, Mi­sach, and Abdenago walking in the midst of fla­mes, may perhaps be flurted at by Dr Still. But, believe it à Flurt, or Jeer shall not serve his turn. Evagrius I make use of, is the Basil E­dition Anno 1557, and the Chapter where you find this Miracle is the 36. in order, though so­me Authors quote his 35.

11. I have said enough upon several Occa­sions in this Treatise of most glorious Miracles wrought to confirm the Doctrin and Practise of the Church, while we invocate Saints. honour their Reliques, Blesse our selves with the Sign of the Cross, and use Holy water &c. None can call so much as one of those Miracles into doubt or Question. Now as for the worship of Holy Images Miracles are so known and manifest, that it would be labour lost to produce again what hath been written. Every one, though but meanly versed in Ecclesiastical History can tell you, how that woman cured by à touch of our Saviours Garment, returning home in memory of the Benefit, erected his Image or statua, withMatthew 9. v. 21. her own adoring him, and that à strange Herb grew up at the foot of the Statue, which wrought great Miracles. Julian the Apostat vexed at theMiracles wrought by Holy Ima­ges, Sight of this Image, and lesse enduring the Miracles done there, threw it down, and set up his own in [Page 333] the place, But his was presently destroyed by fire Euseb. l. 7. Hist. c. 13. Sozomen. lib. 5. c. 20. from Heaven. See the whole Relation in Eusebius and Sozomenus.

12. Memorable also and most known is that famous Miracle evidenced in the City of Beritos in Syria, where the impious Iewes Crucifyed our Saviours Sacred Image pierced it with à Lance, whence great plenty of water and blood issued, which cured all diseases. The certainty of this Miracle caused no lesse à man than the learned A­thanasius to write à Book intituled. De passione Brerely Protest. A­pol. cited p. with me 522. Turon. de gloria Mart. lib. 1. cap. 22. Imaginis Christi in Berito, which, as Brerely saies, was alleged in the Nicene Council. Act. 4. And is also recorded by Gregorius Turonensis. The Miracle seen by innumerable Ey-witnesses, pre­vailed upon many obdurate Iewes, and brought them to believe in our Crucifyed Saviour.

13. By all hitherto noted my Assertion is proved. God has confirmed the, Articles of our Ro­man Catholick Faith by clear and undeniable Miracles (never wrought to attest à falshood) Therefore the End of Miracles is to give us rational Assu­rance that her Doctrin is from God, true most certain, and infallible. The Antecedent gran­ted (already made out, Dr Still. shall never ra­tionally oppose) The Consequence followes inevitably, Ergo our Doctrin is from God, certain, and infallible; or as is now said, Miracles were wrought for this End to confirm its Infallibility.

14. Dr Still. in his three next pages propo­sesDr Still p. 670. 671. and 672. many Questions, the most are as follow. Why should not Pythagoras his golden Thigh be as Miraculous, as the restored Leg at Zara­gosa? Why should S. Francis his Asse that stood still to hear him Preach, be more Miraculous than the Asse that heard Ammonianus his Le­ctures? [Page 334] To omit others. Why may not Ae­sculapiusStrange Questions proposed by Dr Stilling­fleet. his cure of the woman in his Temple, of Epidaurus be thought as strange, as Xaverius his appearing to F. Marcellus Mastrilli at Na­ples, and curing him upon his Promise of go­ing to the Indies? One Question more and as much to the Purpose. Why should not Frier Bacon's brazen head be thought every whit as wise, as Dr Stillingfleets? Had that Brazen head ever spoken, it could not have uttered greater Non-Sence. I will first express the fol­ly of these Questions, by proposing some few more, then retort them, and Answer eve­ry one.

15. A She Magician saith Virgil, profes­sed She could stop the Stars, and turn themVirg. 4. Aeneid. back from their ordinary course. Why should not this be esteemed as great à Miracle as the standing of the sun and moon at Josue his Prayer? Here is one wise Question. Lucan tells us thatJosue 10. v. 13. by Magick Charmes the Moon may be brought down from Heaven, whereof se S. Austin at these words. Quale est lunam deponere. And why may not this passe for as great à Miracle, as Lucan l. 6. S Aug. lib. 10. de Ci­vit. c. 16. 4. Reg. 1. v 10. Plato l. 10. de Republ. Elias his calling down fire from Heaven? Here you have another of the Dr's Questions. To lay forth this folly yet more plainly, shall we go on à little? Plato recount's that Aerus slain in à battel, lay ten dayes dead, had his Body cast into à burning Pile of wood, and there not only came to life again, but also made à Relation of all the Accidents which happened in that Fight. Pliny, saith Medina, tell's the li­kecited by Medina l. 2. p. 58. B. Story of Cneus Aelius Tubero stark dead, who thrown into à great fire forthwith revived, and afterward had the dignity of Pretour confered [Page 435] upon him in Rome. Nay some Grecians haveOpen foppe­ries of Hea­thens, worth nothing but contempt. Written, that the fabulous Aesop of Phrygia really dead, was restored to life. Now to re­tort the Dr's Questions; I ask why may not the­se Resuscitations be thought every whit as Mi­raculous as those were whom Christ and his A­postles raised from death to life? If he Answer, all are true alike, but not of equal certainty (because Scripture gives indubitable assurance of what is read there), he must grant that Virgils Magician could as truly force the Stars back, and Lucans Charmes fetch down the moon from Heaven. Shall I credit Aesops resuscitation? I will give as much beliefe to Lucans lunatick Fancy? No disparity can be imagined.

16. If on the other side, the Dr Judges with Medina and all Christian Writers this fet­ching down the moon, and these pretended Re­suscitations of the dead to be meer Fictions and Heathenish inventions, or at most no more, but Charmes and Illusions, he Answers his own Questions, and must list his Wonders among lying Fables, or hold them, as I now said Cheats, done by Legerdemain. In case he yeilds not thus far to the common Iudgemet of Chri­stians, he will be forced to bring the greatest Miracles our Saviour wrought into open Contempt, for who can set à high value upon those certain Miracles (testifyed by eternal Truth to be greater than ever man wrought) Is Heathens have done as great ones, yea and some greater?

17. The Dr's chiefest Aime in some of theReason and Religion. Disc. 2. c. 8. num. 20. Questions proposed, was to discredit two known and clear attested Miracles whereof I gave à lar­ge Account, in another Treatise. The one re­lates [Page 336] to the Admirable cure wrought by S. Fran­cis Xaverius upon F. Marcellus Mastrilli à dying man, restored to perfect health in à moment of time. I show'd there how the Miracle was exa­mined upon Oath, openly attested before law­ful Judges, legally approved, and finally be­lievedF. Marcellus Miraculously cured in à Moment. upon humane Faith, over all Italy, Fran­ce, and Spain. I much urged one manifest Proof taken from S. Xaverius his Prophesy of Marcel­lus his going into the Indies, and there dying à Martyr for Christ, which being known and open­ly divulged long before Marcellus suffered, would have exposed all those who made it publick, to shameful Disgrace, had not the real Effect of the Virtuous mans Martyrdom, evidently shown the Prophesy fulfilled, and most exactly true. NeitherS. Xaverius his Prophesy exactly fulfilled, proves the Mira­cle. Divel nor mortal man. could certainly foretell things so remote, lyable (as I noted) to à hun­dred casualities, and uncertainties. For what if Marcellus, no strong man, had dyed in the way? What if Pyrats had taken the Ship that carried him? What if it had perished by Tem­pest? Would not, think ye, the most prudent men have exploded all those as besotted, who so peremptorily avouched upon the Prophesy Mar­cellus his arrival in the Indies, and there dying à Martyr? God therefore was the Author of that Prediction, and consequently his Divine Power (using S. Xaverius as Instrumental) wrought the Miracle? Much more you have of this Miracle in the place already Quo­ted.

18. Reader now give à little attention, andAelian. l. 9. de animal, cap. 33. you shall hear how Strangely the Dr goes ab­out to obscure this manifest Work of God by à meer fabulous Story. He cites Aelianus, and [Page 337] thinks, as I said, Aesculapius his cure upon à woman in the Temple of Epidaurus to have been as great, as this done upon Marcellus. Briefly.

19. The Title of that 33. Chapter is of à greatThe Dr would con­fute this Miracle by à False fabu­lous Story. Vertue contained in an Herb called Abrotonum, or Abrotonus, in English Souththernwood, excel­lent against belly worms, not curable (saith the Story) by humane Art. To perswade this incu­rability, Hyppis Rheginus (as Aelianus has it) tell's of à woman Sick of these worms whom no Phy­sician could cure; She therefore went to im­plore help of the Gods at Epidaurus, when by chance Aesculapius was abroad, however his Of­ficers or Ministers there took her in hand, and first commanded her to rest à while, then cut off her head, and one of them forcing his hand into her bel­ly pulled out à mighty great Mawworm, But could not joyn the head to the Body as it was before, till the God Aesculapius came home. Upon his return, he chid those Ministers, and said they had gone beyond all humane skill, then Aescu­lapius set's the womans head upon her shoulders, and restord her to life, O Aesculapius! cryes out Hippis Rheginus, great is thy wisdom amongst all the Gods, and wonderful are the Cures wrought by the herbe Southernwood. Thus Claudius Aelianus, who neither relates the Sto­ry as à Truth, nor can ascribe so great Virtue to any Herb as to restore life to à dead woman. You will say Aesculapius did the wonder by his divine Power. That is to Say, the Divel (ifVives in his notes upon S. Austins 16. chap. cited. any) did it, For as Ludovicus Vives observes Aesculapius was himselfe the Serpent (he means the Divel in à Serpents Likeness) or had with him as companion, à Dragon-Divel, and there­fore is usually painted with à Dragon or Ser­pent [Page 338] wrapped about à staffe.

20. Here you have briefly Dr Still. Story told out, as vain à Fable as ever was heard, or (at most) an Illusion of the Divel. And can this be paralled with à Saint's Miracle wrought upon à great Servant of God, when the very Circumstances, as Aelianus recount's them, gi­ve the Divel as great Power in working Miracles as ever our Saviour had? All is à Fourb never examined, never attested upon Oath, never ap­proved by any, nor (as I shall presently no­te) gained Belief among the wisest of Heathen.

21. Whoever desires more of these Hea­thenishAugust. lib. 18. de Ci­vit. c. 17. 18: S. Austin's Words. Fictions or false Illusions, may read S. Austin. Some, saith the Saint, relate incredible things of the famous witch Circe that changed Vlisses his companions into beasts, others talk much (as I was informed passing through Italy) of women that gi­ving cheese to Travellers, could make them appear like bruit Animals. So Apulius writes of himselfe in his golden Asse, that by taking poyson (yet retaining à mans Soul) he vvas made an Asse. But these Trans­mutations, saith S. Austin, are either false, or so unusual, that no man can believe them. Nay, Lu­dovicus Vives in his notes upon this Passage,Vivès Pli­nius lib: 8: cites Pliny plainly teaching, They are all false and fabulous: With far greater reason Therefo­re, may we conclude, that Aesculapius his pre­tended cure wrought upon à beheaded woman,S. Aug: de Civit: l: 10: c: 27: was à horrible Lye, or, as I said, à Divelish Il­lusion. Non audit ista hominum multitudo, saith S. Austin upon another occasion, where he rebukes Porphirius for saying that Divels can by Theur­gick S. Austin slight's These foppe­ries of Hea­thens: art purge and free souls from great Misery, but as S. Austin add's, vvhole multitudes of People believe no such things, knovving vvell that our Saviour [Page 339] came to free us from the Divels Tyranny. In Christ vve have à merciful Deliverance both in Soul and Body. And this is evidently proved by clear Experien­ce, For since our Saviours comming, Since Christianity was established, we hear no more of heads cut off, and restored by Necromancy, no more of Circe's charmes, of Appulius his chan­ge into an Asse, of stopping the Stars in their course, or of any such fopperies, which argues all before Spoken of, were nothing but vain ap­prehensions of some few credulous, and too ea­sy deluded People; I say of some fevv, for the wi­ser sort of Heathens, as Pliny cited observes, Nay vvhole multitudes believed none of them. And one great Blessing hence ensued, For after the world had been quite wearied with these Heathenish foo­leries, and the wisest of men had seen them lie under open contempt, The infinite Surmounting Excellency of Christian Religion became glo­rious, got ground every where, and with grea­ter ease spread it selfe over all Nations. What therefore moved Dr Still. to disgrace Christiani­ty? How highly doth he undervalue it, while he set's so great à Lustre upon Miracles vvrought by Infidels, clearly intimating, that our SavioursDr Stilling­fleets grand Offence. professed Enemies, have done as signal Wonders as the very best of Christians ever wrought? Why doth he not plead also as strongly for the Idols of Heathens, where their pretended wonders were usually shown? He may as laudably stand for the one, as defend the other?

22. I well know not what great advantage the Dr get's by his Story of two Asses, The one heard S. Francis Preach, the other Ammonianus his Lectures. What then Mr Dr? Doth it therefore follow that Ammonianus was as great [Page 340] à Saint as S. Francis? Had we Sr, no greater E­vidence of that blessed man's Sanctity, but the small wonder you relate, he would never have gained so much renown in the world as he hath most justly merited, But thanks be to God, his humble mortifyed life, and other glorious Mi­racles raised the Saint as far above any thing Am­monianus or his Asse ever did, as Heaven is a­bove earth. I Dispute not whether that InfidelS. August. lib. 21. de Civit. c. 6. had an Asse brought him by Magick Charms, S. Austin tell's you of greater wonders done by Di­vels. And though we should Suppose (which is not probable) that the Divel put à Trick upon S. Francis, that's no prejudice to his San­ctity, while that great Servant of God, as his whole life showes, never medled with Divels, or Charms of Magick.

23. The other Miracle I insisted upon, wasSe Reason and Relig. Disc. 2. c. 9, from n. 11. that known and much Famed cure wrought upon à young man at Zaragosa in Spain, who had his broken Leg cut off, and à long time buried, but at last Miraculously restored by the Interces­sion of our Blessed Lady. This Miracle seen by thousands and thousands at Zaragosa and Ma­drid, was upon the Attestation of many sworn Witnesses rigidly examined, and aftervvards approved, as à Prodigious vvork of God. His Catholick Ma­jesty, and the whole Court in Madrid, French, The young mans Cure in Spain proved most Evidently. English, and Nobles of other Nations, frequently conversed with the youth, and to their great ad­miration beheld the Mark (à round red Circle) whe­re his Leg was cut off, now perfectly whole and sound. Amongst others the Lord Hopton then Lord Ambassadeur in Spain (often desired by his Catholick Majesty to be present at the young mans Examination) vvas present, and upon [Page 341] his return to England declared before many No­ble men, that the cure wrought upon that mai­med youth, was most certain. What I here as­sert,The Lord Hoptons at­testation. I had not long since from à right Honora­ble Person, who in company with others heard my Lord Hopton's plain Testimony given of that cure, as à Truth most certain, not to be called into doubt.

24. Reader, Dr Still. strange Answer to this most manifest Miracle, will I am sure purchase him more Shame than Credit. He thinks Pytha­goras his Golden thigh may be held as Miraculous as that restored Leg, unlesse saith he, the Priest Abaris be proved à falser VVitnesse than Hieronymus Brizids, or the People of Zaragosa lesse suspected of partiality, than the Greeks at the Olympick Games, at vvhich, some Au­thors tell us, Pythagoras shevved his golden thigh. In the first place I might complain of the Dr's Jug­ling,The Dr's unhandsome Dealing. and ask why he minces matters, why hee Tell's my Story by halfe, as if, forsooth, I had no greater Authority for that Miracle than Hierome Brizid's, and the People of Zaragosa, Too partial Attestation? I produced innumera­ble other Witnesses then living in Zaragosa and Madrid also. But let this passe, the Dr was in hast, willing enough to quit what he could not Answer.

25. However, one main circumstance, or the Substance rather of that true Miracle can never be Answered. The Boyes Leg, as you have heard, (really flesh and bone) was certainly cut off, huried and Miraculously restored. But who tell's Mr Dr, that Pythagoras had ever his Thigh parted from his Body, cast away, and one of Gold put in its place? No Author assert's it, or if any did, its à meer fourb, or à false Illusion. [Page 342] The main material Thing therefore failing in thatThe main thing fail's in the Dr's Story of Pythagoras. pretended Wonder relating to Pythagoras, no comparison can be made with the other true Mi­racle wrought at Zaragosa. I require the Dr's Answers to this one particular.

26. You will ask, How can we show à FourbJamblicus in vita Py­thagore cap. 2. or à false Illusion wrought by Necromancy in this Story of Pythagoras? Iamblicus who tells à long Tale of Abbaris the Priest, and of Pytha­goras his showing à golden Thigh, gives Evi­dence enough of à Fourb. Abaris, saith he, à very old man leaving those Hyperborei or People li­ving under the North-pole, came to Pythago­ras and gave him an Arrow, which he had at his going out of Apollo's Temple, thinking it would be useful to Pythagoras, upon this Arrow (like one on horsback) Abaris rid, and passed through places where no man could goe; Nay, with his Arrow He rid over Rivers, standing waters, Fenns or Marish grounds, and flew over Mountains, when he pleased. Crafty Pythagoras like one scorning the The whole Story of Py­thagoras and Abaris, proved à Fourb. Gift, took the Arrow, but never Ask'd Abaris, vvhy he gave it, For he vvas the God supposed to knovv all things? Then he shewed Abaris (set at di­stance from him) his golden Thigh, proving thereby that he had not told any Lye at all. In Fi­ne he took the Priest Abaris to his Tuition, and imparted so much learning as he found him capa­ble of. Here you have briefly Iamblicus his Sto­ry of Abaris, and Pythagoras Epitomised, Jud­ge Reader, whether all circumstances duly weig­hed; you find any thing in the whole But fraud, or Necromancy? What? To hear of an old Ido­latrous Priest riding on à Stick, over Rivers and Mountains (not feasible by humane Power) ei­ther Argues, as I think, fiction in the Story, or [Page 343] that the Divel had à hand in Abaris hit Tra­vels.

27. For as much as concerns Pythagoras showing his golden thigh, or rather as Beyer­linckBeyerl. in Theatro vi­tae [...]m [...]s [...] verbo Magia. S. Aug. l. 7. de civit. cap. 35. observes, bragging of it, S. Augustin well versed in the Writings of Heathens, touches upon the very Truth, and plainly Saies, Pytha­goras vvas à Conjure [...], or one that Practized Hy­dromancy or Necromancy, as Numa Pompilius did. Numa, saith the Saint, to whom neither Prophet nor Holy Angel ever came used Hydromancy, to the End he might see the Images of the Gods, or rather Pychagoras Iudged à Conjurir by S. Austin. the deceipts of Divels in vvater. This Divination, Wit­ness Varro, vvas brought from the Persians, vvhich Py­thagoras the Philosopher practized, adhibito Sanguine, adding blood to the vvater; Etiam inferos perhibet scisci­tari, and said Divels were best enquired after (others read suscitari) or easily raised up by such Charms, Well therefore might Pythagoras while Abaris was placed at à distance call up à Divel, and in appearance show him à golden Thigh, for if Divels as I noted above, can by Necromancy make men sitting at à Table to appear like Blocks of vvood, or carrying Asses heads on their Shoulders, and spread on à Sudden à fair branched vine through à Dining-room, They may as easily delude ones Senses, and cause that à thigh (made of flesh and bones) seemingly look like Gold. God, I am sure, wrought not this Wonder upon à Ma­gician Philosopher (if yet it was à wonder), No­thing in nature can joyn à Thigh of gold to à hu­mane Body, the Divel therefore did what was done, if the whole Story (scorned by all Chri­stian Authors) be not as I said à Dream, or à Heathenish fiction.

28. Whoever would know more of Pytha­goras [Page 344] and Abaris the Priest, may peruseMalchus de vita Py­thagorae in Iucem edita à Cunrado Ritters hu­sio J. C. Porphyrius, or Malchus, where you have the same stuff told over again after Iamblicus he­re and there enlarged, and as much laugh't to Scorn. Malchus Page 43. Tell's you of Pythagoras his taming the Daunian bear, and à Tarentine Oxe, adding, the Salutation which à River gave Pythagoras as he passed by, clarâ & humanâ voce, in à clear and au­dibleMalchus corn's Py­ [...]hagoras his Wonders. voice. Such things, saith Malchus, you may list among Lucian's Stories, Nam quid non Graecia mendax. audet in historia? In the very next page this Author Quotes S. Chrysostom, who thought some wonders doneChrysost: Hom: 1: in Joan: E­vang: by Pythagoras were true, but thence proves (with S. Austin cited) that he was à Witch, à Juggler, à Cousener, and what not? Thus much of Pythagoras, and Dr Stillingfleets two Stories.


Of many other Quotations partly imper­tinent, partly false, produced by the Dr. Arguments against Miracles Answered.

1. THe Dr very copious in his QuotationsDr Still. page 673. Philososto­ry: apud Photium, cod. 40. first introduces Philostorgius Saying, that the Arian Bishops wrought Mi­racles, and he attributes the same Power to the Bishop of Nicomedia, to Agapetus, the Bis­hop of Synada, who is said to have raised the dead, And to many other known Hereticks, Yet this very Dr tells us at the End of the same Page, that S. Chrysostom teaches; There is not so Philostor­gius cited. much as à footstep of that Povver of Miracles left in the Church vvhich vvas in the Apostles, and moreover as­sert's that God has put à stop to Miracles, that they vvere intended for Infidels, not for Believers, novv setled in Christianity.

2. I never yet saw man lay together à lou­der contradiction in one page. Philostorgius, saith the Dr, ascribes the Power of working Mi­racles (as raising the dead) to Hereticks, yet S. Chrysostom tell's us, God has put à Stop to Mi­racles, and will have no more done. If Philo­storgius speak's Truth in granting MiraclesThe Dr drives on two plain Contradi­ctions. wrought by Arian Bishops; S. Chrysostom (un­derstood as the Dr would have him) grosly mistook, when he teaches; God has put à stop to Miracles. The Dr not content with one contra­diction, [Page 346] drives on another. The Arians, saith he, the Eunomians, and Novatians, all challenged the Po­wer of Miracles to themselves, but the Catholick Bishops pretended no more to them, than the Protestant Bishops do now, Reader, this Dr writes he knowes not what. Observe I beseech you. Did those He­reticks falsely lay claim to à Power of Miracles? So it is saith the Dr. How then durst your fa­mous Philostorgius play the knave, and per­emptorily assert, that an Heretical Bishop rai­sed the dead, and healed all sorts of Diseases, or with what face could you, Sr, bring in an Author, as deserving Credit, when your own Judgement tell's you, he writes loud untruths? Me thinks, this Discourse is plain. You either Judge the Arians and Eunomians to have had the Power of working Miracles, or not: If not; you should have said plainly Philostorgius cheat's us, in setting down Miracles which were never done, And you, Sr, may be ashamed of your own Writings, where you so highly extol Miracles wrought by Heathens; For if Hereticks, as you here seemIf Hereticks never wrought Mi­racles, much lesse did Heathens. to Suppose, never did any, much lesse did Hea­thens and Infidels; Therefore Aesculapius his Mi­racle wrought upon à beheaded woman, And the whole Story of Pythagoras his Thigh, ought in your Judgement to be decryed as fourbs, and fictions, or as Charms of Necromancy. To what purpo­se doe you fill so many Pages of your Book with Lyes known, as such, to your selfe?

3. Now, if on the other side, those Euno­mians and Donatists had the Power of working true Miracles, you force à Lye upon S. Chrysostom, saying (as you interpret) That God has put à stop to all extraordinary Signs. The Saints own words, Mr Dr, confute your Glosse. There [Page 347] is not, saith S. Chrysostom, The like Power of Mi­racles in the Church which was in the Apostles. Thecap. 9. n 10. true meaning is, as I have largely proved above, That no set number of men in the Church had such an ordinary Gift in working Miracles as was annexed by peculiar Priviledge, to the twelve A­postles. Se more of this Priviledge in the Chap­ter cited, it is here needlesse to transcribe what is there clearly set down.

4. Mr Dr, I must once more tell you, you write you know not what; For nothing but à Frolick or à height of impudence could have ut­teredThe Dr speak's à lowd Vn­truth. this intolerable Proposition. The Catholick Bishops of the Church of Rome pretended no more to à Po­wer of Miracles, than Protestant Bishops do now. With what Conscience or Countenance can you, Sr, impose so manifest an Untruth upon mankind? Were not S. Irenaeus, S. Gregory Thaumaturgus, The two vvorthy Cyrills, S. Athanasius, S. Augustin, S. Chrysostom Bishops, and learned Bishops? All these and many more, as is evident▪ have either wrought Miracles, or laudably written in their Defence. Show me but one Protestant Bishop that has done the like, or for stark shame, Mr Dr, fool us no more, abuse us no more, with manifest Fopperies.

5. The Dr as I told you to set forth his Phy­lostorgiusPhotius Biblioth. page 26. de Philostor. ex lib. 40. remits the Reader to Photius, But how wisely he did so, I leave to every mans common Judgement, for having perused Photius exactly, I find much ill, and not so much as one good word spoken of Philostorgius. He began withPhilostor­gius proved à most im­pious Heretick: the Heresy of Arius, next adhered to the Errours of Atius, and finally professed the Eunomian He­resy. Thus much I gather also out of several great Authors. Photius goes on. Philostorgius [Page 348] vvas à lying VVriter, and full of Idle Fables, He extolls Aetius and Eunomius, as if they had purged the Christian Doctrin fouly contaminated vvith Errours, vvherein, saith Photius, he lyes prodigiously; He vvas enraged against the most Orthodox Fathers, and falsly calumniated the great S. Basil. though his calumny made the Saint more Baron. An­nal. Eccle­sias. tom. 3. Anno 354. n. 14. 15. 16. Vossius de Historicis Graecis l. 2. c. 20. p. 210. renovvned. Cardinal Baronius speak's home also. Philostorgius, vvas à most infamous Heretick, the an­cient Graecians abhorred the mans very name, cur'st his execrable VVritings, as deserving nothing but obli­vion, and perpetual silence. Gerardus Ioannes Vossius rebukes him as one Deo invisum, hated by Almighty God for his Heresy and excessive bit­ternes against all Catholicks, loving none but Hereticks. These Testimonies and many more you may read in the Epitome of Iacobus Godefredus, who compendiat's the Twelve Books of Photius. See also Godefred's Prolegomena, where upon se­veralGodefred. printed at Geneva. occasions he spares not to tell us, what an impious Heretick Philostorgius was. However Dr Still. introduces him as à creditable Author, and will not have him suspected of Partiality, though no man more ruin's his credit than the Dr, for he saith those Miracles whereof Philo­storgius and other Hereticks write, may be just­ly suspected, because only pretended to. If only pre­tended▪ Mr Dr, you cannot but mistrust the Sin­cerity of those who relate them, unlesse you Say, though the Miracles in Them selves are false, yet the Hereticks that wrote them spake Truth.

6. The Dr much intangled, loses himselfe inPage 676. and p. 677. à lame and undigested Discourse. He would, forsooth, fain know hovv Miracles can prove the Truth and Infallibility of the Church, if the Truth of Miracles depend's upon the Churches Approbation? And I Sr, would as fain know (and I hope do know) [Page 349] How Miracles can prove the Truth and Infabillibili­ty A difficulty proposed by the Dr. of Christ's Doctrin, if the Truth of those Mi­racles depend's upon Christ's Sacred word, and approbation?

7. To clear this matter I must first know what you mean by this word, Proving? Would you, Sr, have us prove the Truth and Infallibility of our Church Doctrin evidently, or by à clear Demonstration? Nei­ther you nor any man living can thus evince the Truth and Infallibility of Christ's Doctrin. Had you seen all the Miracles Christ wrought, could you upon their outward Appearance, or the ex­teriour sight alone, have demonstrated, that Christ was the true Messias, or that his Doctrin was the­reby evidently proved true and Infallible? It is impossible even in your Principles, Because you Say, an Evidence taken from the outward Appea­rance of à Wonder only, gives no certainty of its Truth, or the verity pointed out by it. Speak otherwise, and you will be forced to grant, that all the Wonders you have collected from Heathens, were as really true, as ever any was, which Christ wrought, for you yeild them an Appearance Very Visible.

8. Hence it Followes that besides the Exte­riourFrom whence we have full certain­ty of à Mi­racle? Sight of à Miracle some other Oracle must interpose it's Authority, and ascertain all (yet vvithout Evidence) of its real Truth, as wrought by Divine Povver, and for such and End. This full certainty, Mr Dr, we take from the Chur­ches Approbation, as the Apostles and primiti­ve Christians tooke theirs from our Saviours own words. That the vvorks of God, saith Christ,John 9. 3. speaking of the blind man, may be manifested in him. I must doe the vvorks of him that sent me. These Things John 20. [...]. 3 [...]. are vvritten, saith the same Evangelist, That you may [Page 350] believe (not knovv evidently) That Iesus is Christ, and that believing you may have life in his name.

9. The want of pondering one Distinction plainly laid forth in Bellarmin, brought the DrBellar. de not is Eccl. lib. 4. c. 14. §. Est autē to this confusion. By Miracles, saith Bellar­min, the Church is demonstrated, Non quoad evidentiam aut certitudinem rei, sed quoad evidentiam & Certitudinam credibilitatis. That is, we prove not Evidently the Church or her Doctrin to be evidently true by Miracles, But prove both by Miracles, to be evidently Credible. The Eviden­ce of Credibility, Mr Dr, disposes to Faith, and brings in an Obligation of Believing: That other fancied Evidence relating to the Truth and infalli­bility of Christ's Doctrin, or the Churches, God in this state impart's not to any, For we walke by Faith, not by Evidence.

10. But say you, vvhat Evidence of Credibility can there be from Miracles, vvhere no one can be certain vvhether they be Miracles or not? I Answer. The same Evidence of credibility which the PrimitiveThe same Evidence of Credibility, we now have of the Chur­ches Mira­cles, which, the ancient Christians had of our Saviours. Christians had of our Saviours Miracles, (as they were Objects of Sense) we also have of Mi­racles wrought in the Church. The outward Ap­pearance alone neither grovvnded Faith, (for Faith relies on à surer Motive, God's Divine Revela­tion) nor gave more Evidence of their ovvn real Truth, than Church Miracles have done. All true Miracles therefore, whether wrought by Christ, or in the Church, when attested by un­doubted Witnesses (and are known upon huma­ne Faith as morally certain), beget in every ra­tional man an Evidence of Credibility, and move to embrace Christ's Doctrin, so far they lead us on, but no further. When the Church after à rigid Examination (upon Her Humane Au­thority) [Page 351] approves them as true and wrought by Divine Power, we are raised to à higher Degree of certainty, and upon this Oracles word own them not only (in à vveak manner) morally certain, But wit­hout all Dispute Unquestionable though yet not known as evidently true, For all Knovvledge implies c. 14. n. 8: 9: not strict Evidence. Reader turn, if you please, to what I have noted above, and you will find this whole Difficulty cleared from all reasonable Ex­ception.

11. The Dr still remain's in his Confusion. Hovv is it possible, saith he, that the Church should be certainly knovvn by Miracles, if the Miracles cannot be certainly knovvn but by the Church? I Ask likewise. How is it possible, that Christ should be certain­ly knovvn by his Miracles, if his Miracles cannot be certainly known but by Christ, or by some cer­tain Oracles Approbation? The fallacy lies in that word [...], Knovvn, which may either Signify à great moral Assurance, such as the Primitive Christians had of our Saviour Miracles, which prudently induced them to believe in Christ, Or, à higher Degree of certainty, And this they attained, when they heard an Infallible Oracle give full Assurance of our Saviours Miracles. Thus we Discourse of Church Miracles. The first moral knowledge previous to Faith induces us to believe, the other grounded on the Churches Approba­tion, takes all doubt away, and in order to Be­lievers gives full certainty, as is further explai­ned in the 14. Chapter already cited. Upon thisPage 6V7▪ Distinction, that pritty Paralogism of the Dr, co­mes to nothing but empty words. We must, Saith he, knovv à man by such marks, vvhich vve cannot knovv to be the Marks of such à man, till vve first knovv the man. He would say. We must know the [Page 352] Church by her Marks, That is by her Miracles, The Dr's Paralogism dissolved. which we cannot know to be the Marks of such à Church, till vve knovv the Church. I Answer, we must know the Church by her Marks or Miracles upon moral certainty, which yet we cannot know by à certainty excluding all doubt, to be the Marks of such à Church, till we know the Church, That is, till we have from her Approbation and Assurance concerning the real Truth, and solid worth of her Miracles, as proceeding from à Divine Power without fraud or false Illusion.

12. To Satisfy the Dr, I retort his Argu­mentAnd instan­ced in our Saviours Miracles: using the same formal words, as to our Sa­viours Miracles. We must knovv Christ by such Marks That is, by his Miracles, vvhich vve cannot knovv to be the Marks of Christ, till vve knovv the man called Christ. We must know Christ by his Miracles, But hovv? As the Primitive Christians knevv him, when upon moral certainty they saw, or heard of his Miracles, And thereby were induced to be­lieve in him, Yet they could not know them by an indubitable certainty excluding all Dispute, or That they were truly Miracles wrought by Divine Po­vver, till some Oracle raised them to à higher Step of certainty.

13. To clear what is now said, Let us Ima­gin that Dr Still, or some such like Incredulous man had been present with our Saviour when he cured the blind, or cleansed the Lepers: He would upon Moral certainty have Judged the vvorks Miraculous, But withall might have doubted whe­ther Christ did them by Divine Power, or no, (hereof he had no Evidence at all). Suppose, that some other known Oracle owned infallible, had told him, These strange Cures thou sees't proceed from God, He would without hesitancy have [Page 353] yeilded à firm Assent to their certain Truth, and Judged them Miracles proceeding from God. Thus we discourse of Miracles wrought in the Church. A knowledge highly moral grounded on humane Faith, first Proposes them as Works done by Almighty God, though as yet not un­doubtedly certain, But when we hear that our Oracle approves them, under the Notion of works done by Divine Power, all further doubt ceases, all hesitancy is taken away.

14. From what we have said hitherto, TwoTwo things deduced from the former Di­scourse: things follow. The first is, that our Church Mi­racles (as seen or heard of) are easily distinguis­hed upon Moral certainty from all Jugling Leger­demain Wonders, pretended by Heathens and Hereticks. Their exteriour Lustre even to Sense, Their long and never interrupted Continuance in any Age, Their prodigious Greatness and vast number vvrought in à Holy Society of Christians, and by men of à most innocent life, manifestly diffe­rence them, from those other few and incon­siderable Wonders laid claim to by Gods profes­sed Enemies. Add to this exteriour visible Ap­pearance, the Churches Judgement and Appro­bation (Though only Humane) relating to the real Truth of Miracles, all comparison ceases, the Difference between true and false Signs is made most notorious.

15. The second thing observable is, That all Arguments Imaginable, which either are or can be proposed against Miracles wrought in the Church, have the very same force against our Saviours, and the Apostles Signs. That they are now registred in Scripture, and thereby ma­de matters of Faith weakens nothing the Strength of my Argument, For I consider those Primi­tive [Page 354] Miracles as famed up and down the world, and known upon humane Faith before the Holy Ghost sealed them up in the Book of Scripture. Thus considered, the Proofs are the same for Miracles wrought by Christ and in the Church. And we­re there any Argument (as there is none) that could lessen the Credit of latter Miracles, it would as I said, be as forcible against the most Primitive Wonders. Our Saviour, all know, wrought many Miracles not recorded in Holy Writ, and so also the Apostles did. Suppose, these had been conveyed to us upon the Testimony of gra­ve Authors (as the very most of the Apostles Miracles are) must such works of God be exploded as Fourbs, because not recorded in Scripture? It is no small Folly to Judge so. But enough of this matter. We now follow the Dr in his other Quota­tions.

16. Dr Still. cites Fevardentius, who confesses, Dr Stillî page 678. Fevardent. in Irenaeum lib. 2. c. 86. the Church has never determined that Heretieks cannot work true Miracles, and that those who hold the Affir­mative have plain Testimonies of the Fathers for them. Mr Dr relates not this Authors words, or Sence since­rely. Briefly. Fevardentius having Quoted so­me Fathers (only thought to favour the OpinionThe Dr abu­ses Fevar­dentius. concerning Miracles wrought by Hereticks, though other Fathers are of à quite contrary Jud­gement), Speak's thus. Quibus vero magis adhe­rendum sit, pronunciet Ecclesia. Let the Church here determine, who we are to follow, which is far from that round open Assertion which the Dr im­poses on him. Fevardentius, saith he, confesses the Church has never determined, that Hereticks cannot work true Miracles. He makes no such open con­fession either in words or Sence, much less doth he Say, as you Sr, unworthily Cite, That tho­se [Page 355] who hold the Affirmative, have plain Testimonies of Fathers for them. It is utterly false. Fevardentius barely relates the Sentiment of others, who seem to teach that Hereticks may work Miracles. So­me, saith he, think Tertullian favour's the Opinion, others bring in Sozomenus, and Socrates, others seek Patronage from S. Augustin. Doth this lesse­ning way of speaking import, that those who hold the Affirmative, have plain Testimonies of the Fathers for them?

17. Had you, Sr, perused Fevardentius inFevard. in cap. 8. lib. 1. Irenaei. another place he remit's us to, you might have been ashamed of this Jugling. There he expresly denies the Power of working Miracles to Hereticks, and grounds his Denial upon the Authority of Clemens Romanus, Iustin Martyr, and S. Augustin. Then he tells you, There is not one Doctrin of our Catholick Faith which Almighty God has not confirmed by most evident Miracles, Which Miracles, saith he, wrought in every Age Some Chief Hereticks have gathered together, written of, and divulged to the world, yet you, Sr, building upon one Testimony of Fevardentius would fraudulently perswade us, that Miracles prove nothing as to the Truth and Infallibility of the Church, And that they may be only wrought (when the Communion of Christians are different from each other) for the Verifying of some Common Truths, received a­mong all Christians. With what Countenance can you avouch this, when you see the Author quo­tedMiracles saith Fevar­dentius, ha­ve confirmed Every Ca­tholick Do­ctrin. c. 16. n. 4. by you point blank against you? Most evident Miracles, saith Fevardentius, have been wrought not only to attest some common Truths amongst Christians, but to confirm every Doctrin held by the Catholick Church. VVhereof see more in à foregoing Chapter.

[Page 356]18. The Dr in the Page cited, drives on àLingendes in Conc. quadr. to. 2. Conc. 2. long Quotation borrowed From F. de Lingendes (very true Doctrin as delivered by the Author) But Mr Dr's Inferences drawn from it (which as strongly impugne Miracles wrought by Christ and the Apostles, as any done in the Church) have been already weighed in the foregoing Chapter, and are there fully Answered. Lingendes, saith the Dr, grant's that to all outward Appearance Hereticks may do as great Miracles as any. And you, Sr, grant (or you cheat the Reader) that Heathens have done Miracles to appearance, as great as ever our Saviour or Apostle wrought. Now, Sr, as you Difference Christ's Miracles from such false Signs, we also difference and di­stinguishOf the Dif­ference be­tween all false Signs, and true Miracles. Miracles done in the Church, and Op­pose their vast number manifest in all Ages, their Majesty and Greatnes (in raising the dead, restoring sight to the blind, and curing mortal Infirmities) to those few inconsiderable dull wonders pretended by Hereticks, whereof, if not all, more than the halfe are False. The Circumstances also accom­paning our Miracles add à singular Lustre, having been wrought in à Church ever owned Orthodox, and by men of eminent known Sanctity, who up­on their invocating the Saints in Heaven, obtained what they prayed for. But enough of this parti­cular in the precedent Chapter cited.

19. The Dr think's we cannot show ourPage 684. Church Miracles wrought for no other End, but to prove the Church Infallible. Answ. No more can the Dr prove that the Apostolical Miracles we­re wrought only to prove Apostolical Doctrin In­fallible, as I have clearly shewed above. Now thatc. 16. n. 1. innumerable have been done to testify the Truth, and consequently the Infallibility of Catholick [Page 357] Doctrin, is so manifest that nothing but Impuden­ce can deny it. VVhy have so many glorious Mar­tyrs joyfully suffered bitter Persecution before Tyrants, why have they openly professed to dy for our Catholick Faith, why has God evidenced so many Miracles, not only at their death, but af­terwards at their Shrines and Monuments, Were not these things done to testify that the Faith they dyed for was True and Infallible? If any doubt be made hereof, Ecclesiastical History will clear all. Per­use, Reader, among others Victor Vticensis whoVictor U­ticens: l: 1: wrote three Books of the VVandals Persecution, where he set's forth the admirable fortitude of Martyrs. Se also Eusebius, Nicephorus, Tertullian, and Eusebius lib: 5: Hist: per totum Niceph: lib: 3: c: 29: & l. 9. c. 17. Tertull in Apolog. S. August. lib. 18 de civit. c. 50. Chiefly S. Augustin, who recount the horrid Per­secution of Martyrs living after the Apostles dayes, And Say that God made his eternal Truths known, Signis, portentis, & variis virtutibus, by Signs, prodigious wonders, and sundry sorts of Miracles, which those blessed men wrought be­fore Kings and Tyrants, that formerly endeavouvred to destroy the Church.

20. In the next place the Dr has another fling at the poor Boyes restored Leg in Spain, and most simply Ask's. What signifies this to the Proof of the Roman Churches Infallibility? I Answer it signifies very much, and manifestly proves one Article of Catholick Doctrin, The Invocation of Saints. The Miracle surpassed all natural Power, Divels, when the blessed Virgin was called on, did not doe it, God therefore who cannot Employ his Power to con­firm à falshood, approved by that Prodigious Cure, page 684 the Catholick Doctrin of praying to Saints.


VVhether it be reasonable, to have Mis­sionaries now sent into England, and work Miracles there? The Dr wis­hes this done. More of the Dr's ma­ny false, and impertinent Quotations. Antichrist's VVonders, no true Mira­cles. Miracles known upon Moral Certainty, sufficiently induce to Faith.

1, IN the same the page Dr Proposes what he would have done. Let their Missionaries, saith he, come here among us whom they account Hereticks, and do the same things that Christ and his Apostles did in raising the Dead, and healing all manner of Diseases, But let them not think to put us off, with painted strawes, and counterfeit Trances? GoodThe Dr's uncivil Ex­pression. Mr Dr, speak, I beseech you, more reverent­ly, were all the stupendious Miracles related by S. Irenaeus, S. Augustin, S. Hierome, and S. Chryso­stom, painted Strawes, and counterfeit Trances? Was that great Miracle wrought lately at Calais uponcap. 3. n. 3 à young Gentlewoman (whereof you have à full relation) à painted cure, or the Boyes restored Leg in Spain, à painted Leg? Were all those dead raised to life at the Intercession of Blessed S. Thomas Can­tilupe manifest in your own England, coun­terfeit Resuscitations? Nothing but impuden­ce can Judge so. Know therefore, Sr, (and it [Page 359] is your Duty to know it) that all these admirableAll the Mi­racles wrought in the Church, were done for Here­ticks. Works of God with innumerable more, were wrought for you, and for this End, that you (if not perverse) may se how gloriously Christ our Lord has beautifyed his Spouse the Militant Church, with the same Signal Marks of Credibility, which he favovrably demonstrated, while he lived here on earth. Why then do you like that depraved and wicked Generation of men mentioned inLuk 11. 29. Scripture, require more Signs than are done? Why should Missionaries come to you, and work Mi­racles? If the greatest were wrought before your Eyes your Dulness would slight all, and ac­count them either fallacious Charms, Ne­cromancy,Luk. 16. 27. or painted Strawes, and Counterfeit Trances.

2. Remember I beseech you, Abraham's Answer given to that Rich man in Torments, who would have one sent from the dead to doe good upon his Bretheren, Abraham replyed; No. They have Moses and the Prophets, And inThe Dr has an Answer in the Cos­pel. case no eare be given to these, neither will they believe, though one should rise from the dead and Preach to them. In like manner I discourse of Miracles wrought in the Church, They speak (witness S. Austin) as plain à language as ever Moses or the Prophets spake, And if such visi­ble and manifest attested Signs work nothing upon your Incredulity, neither would the greatest ser­vant of God, though he should raise the dead in the City of London, mollify your hearts, chan­ge your minds, or make you better than you are. So true it is; Perversi difficilè corriguntur.

3. Again you Propose that which if done, would do you little, or no good at all. Suppo­se one or more were raised from the dead in Lon­don, [Page 360] Imagin also that the Missioner should (like S. Bernard or S. Xaverius) declare that God rai­ses those dead for this End, that all may believe the Roman Catholick Churches Doctrin, what Conversions would be wrought hereby, upon thousand and thousand obstinate hearts in the remote parts of England, who only hear of the Miracles? Must God send Missionaries to every one of these, and set before their Eyes à dead Carkass restored to life? Neither Christ our Lord, nor the Apostles did so.

4. You may Say. The Fame of some deadMiracles seen by innu­merable, Fa­med and written, work little upon Here­ticks. raised among you would be so publickly divul­ged, that none could rationally call such matters of Fact into Question, when visibly seen by ma­ny. I Answer, Ex ore tuo te Iudico. But innu­merable more Resuscitations, innumerable mo­re Miraculous Cures, have been, and are still famed the whole Christian world over, and be­sides remain upon undoubted Record, yet this Fame and these Records make no greater impression upon your hard heart, than painted strawes and Counterfeit Trances. The like, or as little effect, would such Miracles (as you seek for) work up­on your numberless incredulous People disper­sed over the Nation, had they not beheld with their eyes what some few are now Supposed to have seen. And God only knowes, whether that visible Evidence (were it shown) would chan­ge their minds, or abate in the least the Obdura­cy which stick's close to the hearts of Thou­sands.

5. The Dr has not yet done with the PoorPage 685. Boyes Leg. If all, saith he, that had been pleaded in the Apostles time for their divine Commission, had been only that à Boy had his Leg cut off, and strangely resto­red, [Page 361] would this have Satisfyed the world? A more simple Question was never proposed? Pray, Sr, is all that the Church plead's for her Commis­sion, reduced to this one Miracle of à Boyes Leg restored? No. She offer's to your view the like admirable Miracles which Christ and the Apost­les have done. You, Sr, triefle no less in this your Demand, than if you should Ask, whe­ther all the works our Saviour did, were brought to the curing of à poor Boyes Eyes, born blind? Compare the one Miracle with the other, and you will find that the restored Leg was in itsel­fe, as great à Miracle as that restored sight. Gi­ve me the least disparity if you can? Nothing in nature could more reunite that Leg to its own Natural Body, than restore Sight to one bornPage 686. Suares de Fide Disp. 4. sect. 3. num. 10. blinde, and I am sure the Divel had no hand in either cure.

6. The Dr Quotes Suares and fouly perverts his meaning. A Miracle saies this learned Author, may be wrought Two wayes. 1. Without any respect to confirm à Truth, but only for the benefit of him that re­ceives it, as in case of à Miraculous cure, or the like. 2. It may be done purposely to confirm the Truth of à Doctrin. The First sort of Miracles, saies Suares, wroughtSuares per­verted by the Dr. for the Benefit of others, God may doe by wic­ked men, though this happens very seldom, or if it happen, it is rather done ex Fide, for the Faith of him that receives it, than for any good in the wicked man that work's it? All these words which explain Suares his meaning, and discover the Dr's Jugling the Dr omit's. Observe the Jug­ling. If, saith he, such Miracles, as the cure of Mark the Words. Ac­cording to Suares, F. Marcellus and the restored Leg at Zaragosa may, ac­cording to Suares, be vvrought only for the benefit of those vvho receive them, vvhat can this prove as to the Churches [Page 362] Infallibility? Mr Dr Suares saies nothing to thisThe Dr's Iugling Dis­covered. your Sence, but expresly the contrary. He speak's there of Miracles wrought (and very sel­dom) by wicked men. Were those two cures upon F. Marcellus and the maimed youth done by the wicked? The Mother of God wrought the one, and S. Xaverius à Canonized Saint the ot­her, are these now glorious in Heaven, accor­ding to Suares to be listed among the wicked? For stark shame retract this vast Untruth, and know that such Miracles may be justly numbred with those Suares mentioneth, which confirm our Catholick Doctrin, as is already proved.

7. The Dr, to little purpose Quotes Delrio,Page 687. Delrio l. 4. Dis. Magic. c. 4. 9. 5. Sect. 2. Saying, that Faith being now established there is little or no necessity of Miracles to confirm it. I Answer, Delrio in that place replies to an Ad­versary, who thought Miracles not so frequent now as formerly, by reason of much coldness and inconstancy in Faith: That is one cause, Saies Delrio, but à better is, because Faith being now established, Minor est vel nulla necessitas Miraculo­rum. Can the Dr draw from this Expression of lesse or no necessity, à Total abatement of Mercy, as if God wrought none, but such as are precisely ne­cessary? Did Christ our Lord indulge no fa­vours or Graces to mortals, but just so many as were necessary? Were all the Prodigious Signs which the Apostles wrought of such absolute Ne­cessity, that if one had been omitted, men could not have believed; or if more had been done than are recorded, the world would have been over­whelmed with Miracles? The Dr, it seem's had little to Say, while he tires his Reader with these impertinent Quotations.

8. The Dr in the page cited, tell's E. W. he [Page 363] never undertook to prove that Miracles are wrought to confirm the Churches infallibility in Doctrin. Mr Dr err's grosly, E. W. has handledReason and Relig. Disc. 2. c. 9. n. 3. this point upon several occasions. For your Sa­tisfaction, Reader, peruse only Reason and Reli­gion, where I proposed this Question. If Mira­cles (as the Dr often intimates) only mark out à Doctrin The Dr again mista­ken. common to all called Christians, hovv comes it to passe, that that the Nestorians, and Protestants have not Mira­cles more frequently done among them? Why is this favour only annexed to the Catholick Church? I said 2. There is not any one Doc­trin taught by our Church, which is not Sealed, signed, and confirmed by manifest Miracles, and na­med particular Doctrins, whereunto the Dr ne­ver yet replyed, nor can reply hereafter. Yet forsooth, E. VV. never handled this matter.

9. The Dr in the same page quotes Maldonat, Maldonat in Marc. 16. 17. as one confessing that since the Christian Religion hath been confirmed by Miracles in the Churches beginning, there is no necessity of Miracles, for that End. Here the Dr Juggles, Maldonat makes no such confes­sion, He saith indeed (which is à great Truth) that Miracles were necessary for the Propagation The Dr wrongs Maldonat. of Christian Faith, But doth not therefore exclu­de them for being useful and necessary in after Ages, his words are so plain, that I wonder the Dr passed by them without notice. Neque vero exi­stimandum est &c. VVe are not to think, Saith he, the Power of working Miracles exstinguished inS. Aug. 22. de civit. c. 8. & sermo 7. de san­ctis in Epi­scopatu suo. faithful Believers, for many have been done, as S. Austin proves by innumerable Examples, which the Saint beheld vvith his ovvn Eyes, for the space of Two whole years at the Reliques of Blessed S. Stephen. Thus you have Maldonat's Confession. Now if as the Dr pretend's, Maldonat Quotes S. Gre­gory [Page 364] and Bede for this Confession, he introduces both their Testimonies as strong proofes of latter Mi­racles wrought in the Church. These Maldonat stoutly defend's. And who ever yet doubted, but that S. Gregory, and Bede stood as earnestly for them, as ever Catholick Authors did? Nay mo­re, doth not the Dr in this very Treatise bitterlyDr Still. Page 586. inveigh against S. Gregory and Bede, upon the Ac­count of their over much Credulity, and want of Iud­gement in giving encouragement to all the Mon­kish Tales, and Impostures afterwards? He would Say, if he speak's Sence, That because these two great Doctors wrote so copiously of Mira­cles (the one in his Dialogues, the other in se­veral Passages of his works) they taught Monks to tell their Idle Stories concerning Miracles, yet here forsooth, they are brought in, as great Ad­versaries to Miracles.

10. A word now to S. Gregory. The Saint mentions three sorts of Miracles peculiar to mostS. Gregory Homil. 29. in Evange­lia, post ini­tium. Christians in those Primitive times. First they cast out Divels. 2. Spake different Tongues. And 3. By laying hands on the diseased, cured them. Thus much said, S. Gregory demand's. What my good Brethren, will not you believe, because you Ordi­nary Observe well, of what Miracles S. Gregory Speak's. Christians work no such Miracles? Know those Signs were Necessary in the beginning of the Church, to the End that Faith nourished by Miracles, might en­crease among the Multitude of Believers; VVe, saith S. Gregory, water à plant till it take root, but when that's done, irrigatio cessabit we water it no more. Therefore S. Paul tells us that the gift of Tongues is not for Believers, but for Infidels. Observe Reader à double cheat. The Dr first pervert's the true Sence of S. Gregory, who speaks, as you see, of particular Miracles which God then usally [Page 365] wrought by all sort of ordinary Christians, and such Signs, saith the Saint, were necessary at the beginning for the Suppression of Infidelity (then rife in the world) as also for the firm Establish­ment of Christian Faith; But now that great Work being done, The plant needs no moreThe Dr's two fold Cheat disco­vered. watering, That is, it is not now necessary that the faithful generally be assumed to work such Miracles as they did in those Primitive Dayes. Hence the Dr fraudulently infer's, that all Mira­cles cease in the Church, because, either all or the most of Christians, speak not different Tongues, cast not out Divels, lay not hands on the Infirm and cu­re them. Is not this Jugling?

11. What is here Said, Maldonat, whom theMaldonat's Doctrin. Dr cites, so fully expresses that more cannot be desired. Viguit quidem in initio, Saith he, tanto­pere Miraculorum usus &c. The use of Miracles was so frequent and flourishing in the beginning, that seldom could you se à Christian who wrought not all Miracles, Two chiefly were most common. Viz. To speak different Languages and to cast out Divels. Though these Graces were not given presently upon Baptism, But by the Imposition of hands or in the Sacrament of Confirmation. Thus Maldonat, But the Dr's Eyes were shut, and would not see. Judge Reader, whether this be not à second Fraud.

12. The Dr Quotes Andradius (we call himDr Still. page 688. Dandrada Defens. Trident. Fidei lib. 2. Payva Dandrada) and remit's me to his second Book which contain's à vast number of leaves, from folio 98. to folio 270. And here I must seek out these few words of the Dr. Andradius saith, that Miracles are often times false, but alwaies weak proofs of à true Church. The Authors own contextDandrada page 205. will afford the best light. When, saith Dan­drada, [Page 366] S. Augustine disputed against the Donatists who confined the whole Church to Africa, He proved, that the true Church could be Demon­strated by the Testimonies of Holy Scripture. Hence Kemnitius thought the Saint asserted, that all things are expresly contained in Scripture, never considering what S. Augustine contend's for. Viz. That the most firm proofs for the Church (free from all suspicion of falsehood) are to be taken from Scri­pture. He goes on. For vvhen Miracles vvhich Holy men often do, may vvith the Divels help be exhibited by the most vvicked, and the Prediction of future things may not only happen to the pious, but to the impious. Falsa Profecto haec sunt plerumque, infir­ma etiam semper Ecclesiae verae indicia. Such Miracles (not comparable to the Testimonies produced from Scripture) are often times false, and ever weak Marks of the Church. The only difficul­ty is, when this Author distinguishes two sorts of Miracles (some wrought by good men, others, by the most vvicked) whether those Particles. Falsa profecto haec sunt, relate to both, or are only re­strainedDandrada his Doctrin explained. to Miracles done by the vvicked, And the whole Context seems to clear all. Seing Miracles and Revelations, saith Dandrada, Non modo piis sed & flagitiosis hominibus accidere aliquando pos­sunt, may happen not only to the Godly, but to the wicked also, falsa profecto haec sunt, Those vvrought by the vvicked are for the most part false, (sometimes true as in Balaam and others) and al­waies weak proofs of the Church.

13. Now if you will refer those words. Falsa profecto sunt haec plerumque. to Miracles, whether done by good or bad men, you may Say wit­hout offence, That all nevv Miracles, yet under debate, and not easily differenced from the Signs [Page 367] of wicked men may, (before they are rigidly ex­amined and approved) in order to us, appear often times false, and are alwaies weak proofs of the true Church. Never did Dandrada Say or dream, that Miracles juridically examined, and approved by the Church can be false, yet this the Dr is to show, or he fail's in the Main, and evin­ces nothing.

14. The Dr in the same Page cites Ioannes Fe­rus Ferus in Matth. 24. 23. 24. saying, that the Doctrin of à Church is not to be proved by Miracles, but Miracles by the Doctrin. I Answer he speak's so, and very pertinently, if you ponder his connected discourse. You may learn, saith Ferus, how to Discern false and trueFerus deli­ver's true Doctrin. Mitacles, For as true Miracles when done are never contrary to God's word, so false ones op­pose those Sacred Verities, which have been long since confirmed by Miracles, And for that reasonc. 14. n. 5. Miracles are to be examined by the Churches re­ceived Doctrin? Here is nothing but what I ex­presly deliver in à foregoing Chapter, and The­refore it may well passe among Dr Still. imperti­nent Quotations.

15. The Dr soon after Quotes Iosephus Acosta, Acosta de Tempor. noviss. c. 9. as one highly extolling the Miracles which Anti­christ shall work, in so much, That it will be à hard matter to discern true and false Signs, and he Quotes it from Hippolytus, that Antichrist shall do far greater Miracles, than the cure of Marcellus, or the restored Leg at Zaragosa. Viz. That he will raise the Dead, cure the diseased, and have command over the Elements. Thus the Dr, And almost err's in eve­ry particular. First he mistakes the IX. Chap­ter for the 18. and 19. where Acosta handles theseAcosta ill cited by the Dr. matter. In the IX. Chapter he chiefly insist's upon Antichrist's raging Persecution, in subduing the [Page 368] Kings of the earth &c. 2. Neither HippolitusHippolit. de con­summa. mundi & de Anti­christ. Bi­blioth. Pa­trum apud Bignium. Tom. 2. Edit. 2. nor Acosta ever said (as the Dr unworthily writes) that Antichrist shall do far greater Mira­cles, than those wrought upon Marcellus and the Boy of Zaragosa. Peruse Hippolitus, and you will find Acosta's observation true, that he speak's indeed so much of Antichrist's Signs, ut vix credibilia videantur, that all he brings to light seems not credible. Antichrist, saith Hippo­litus, will do prodigious Things, he will cleanse the Lepers, expel Divels, raise the Dead, change night into day and day into night, he will turn about the Sun whither and to what place he pleases &c. Yet this ancient Writer (Scholar to Clemens Alexandrinus) contemn's all these wonders three or four times over in that Oration, as false, feigned, and counterfeit. Si­gna, saith he, edet & horrenda, non vera, sed fal­sa, He will show strange Signs, But all will be false. Again. Haec omnia faciet consilio simulato, ac fraudulento, quo circumveniat omnes ut se Regem creent. There will be nothing in these Won­dersHippolitus, and Acosta Slight An­christ's Wonders. 2. Thes. 2. 9. but hypocrisy, and dissimulation. Thus Hippolitus undervalues Antichrist's Mira­cles.

16. So also doth Acosta, and every Chri­stian that believes the Apostle speaking of that Man of Sin, whose comming is according to the ope­ration of Satan in all Power, and lying Wonders. Magnopere nos recreat, saith Acosta, The Apost­les words Comfort us, when he tell's us that Antichrist's Signs will be nothing but Cheats, Acosta cap. 19. Lying vvonders, vvrought by the Divels assistance. Real Miracles cannot be done, by that Archene­my of God and Truth. Soon after. They are rightly called fallacious Wonders, exhibited either by à secret Povver in nature, or by the Ministry of [Page 369] Divels, and done for this End to confirm Lyes contrary to God's eternal Verities. The Ser­vants of JESUS CHRIST never work Miracles af­ter this manner, nor can attest à Lye by any true Sign they do. Thus Acosta. Is not the­refore the Dr's Question most ridiculous? I The Dr's simple que­stion, retor­ted, and ans­wered. would understand, saith he, from E. W. Whether Antichrist's Church will not be proved as Infallible in this vvay, as the Church of Rome? And, I would as fain understand from Dr Still. whether An­tichrist's Church will not be proved as Infalli­ble in this way, as the Apostolical Church? If the Dr dare assert, That Antichrist shall work true Miracles in raising the Dead, and curing all desperate Diseases, I Ask how can he distinguish the A­postolical Signs, and those? If contrariwise, he Teach with S. Paul and Catholick Doctors That all Antichrist can do, will be only Lying, Iugling, and Hypocrital Wonders, The folly of his own Question appear's as it is, vain, idle, and vveightlesse, unlesse he prove (which neither Di­vel nor Dr shall doe) That all the Miracles wrought in God's Church, even those related by S. Irenaeus, S. Augustin, S, Hierom, S. Ambrose, and other Fathers, are to be esteemed base Cheats, jugling, Legerdemain; In fine, wholly as Lying, and invaluable, as Antichrist's wonders will be.

17. The Dr in the next place cites Cajetan, Cajet. de concep. Virg c. 1. But where to find the Treatise of the Conception, though I have four Tomes of that Author by me, I know not. However the words as the Dr re­lates them, contain no Difficulty. Cajetan saith first. The Church has no ground to determine any mat­ter Cajetan ci­ted makes nothing for the Dr. of Doctrin novv, on the account of Miracles. Very true, because, as he insinuat's, the Church has no new Revelations, and therefore hold's her [Page 370] Doctrin already Determined upon Infallible Tradition, handed down Age after Age, from the Apostles Dayes. O but Cajetan gives ano­ther Reason. Because the Divel may do such things vvhich vve cannot distinguish from true Miracles. Answ. His meaning may be, that some true Miracles are not upon the first sight, before full Exa­mination, easily distinguished from false Signs, but that many are distinguishable (as when the dead rose and conversed (witness Irenaeus) à long time with the living, seem's clear enough. And INeither Ca­jetan any ever taught that the Di­vel can re­vive the Dead. am sure neither Cajetan nor any Christian ever thought, that the Divel called those Dead to li­fe, or did those great Cures which our Saviour and the Apostles wrought. As therefore the primitive Christians differenced those admirable works from the Divels Lying Wonders, we like­wise set the same distinctive Marks upon our Chur­ches Miracles, whereof I have largely treated above. No disparity can be given, Supposing the matters of Fact true, And to call the Truth of all approved Miracles into doubt reaches to á high Degree of Madness.

18. The only thing urged by Cajetan is that the most Authentick Testimonies of Miracles, even in the Canonization of Saints are not altogether cer­tain, because it is á Written every man is à Lyar. If this Proof be valid, Why may not he also mi­stake that wrote thus, For he is amongst the number of every one? Please Reader to distinguish three Degrees of certainty, and the Difficulty vanishes. One certainty called Metaphysical, is altogether Infallible. A second named Physical, is had by such as behold à Miracle, And that certainty theThree De­grees of cer­tainty. two Sisters Mary and Martha attained, when they saw their Brother Lazarus raised to life. [Page 371] A third certainty called Moral, (though inferiour to the other two) may be so perswasive, That none but most impudently and rashly, can call the matter attested into doubt. This Degree of Moral certainty all those had, who upon the pru­dent Information of faithful Witnesses, heard that our Lord restored life to Lazarus, though they saw not the Miracle. Thus much pre­mised.

19. I Say it is not necessary that Miracles which induce to Faith, or excite us to believe, be known by Metaphysical or Physical certainty. A high moral Assurance of their being wrought (The very most of the Primitive Christians before they believed, had no greater) is abundantly enough, and fully sufficient. The reason is Miracles ascap. 14. num. 8. 9. I noted above, show not Faith to be evidently true, but only evidently credible, neither are they the formal Object whereon Faith relies, but ra­tional Inducements only, moving to accept of what ever Truth God Reveal's. Therefore Ca­jetan saies: well. Faith must stand on à more Infal­lible Page 689. Moral cer­tainty had of Miracles, serves as an Inducement to Beliefe. ground, than that of Miracles, and the Dr only Triefles, when he tell's us, that our Writers hold there can be no certainty of the Truth of Miracles but from the Churches Approbation, vvhich, saies he, is in effect to say. They do not be­lieve the Church Infallible, because of their Miracles, But they believe their Miracles to be true, because they believe their Church to be Infallible. The want of distinguishing different Degrees of certainty, caused the Dr to blunder as he doth. Read therefore his words thus. We believe by à sirm Act of Faith the Church to be Infallible because God saies She is Infallible and to this Belief, vve are pru­dently led by Miracles knovvn upon so high Moral [Page 372] certainty, That it is open folly to call them into doubt, And all difficulty ceases. Again, when the Church approves Miracles as true, we ascend to à higher Step of certainty, and own them (thus approved) without all hesitancy indubita­ble, because à known Oracle seal's them up as certain. Now I Ask Mr Dr (who playes at fast The Dr would find à Difficulty where none is. and loose with his word Certainty) what Mystery lies in this, that à lesser Degree of assurance (to wit Moral) serve as an Inducement to believe God speaking by the Church, And that an other of à higher nature (yet below the certitude of Faith) be consequent, after we own the Church firme and sure in Her Declarations? No man but the Dr, would have proposed such empty stuff to the wearisomnesse of every Reader. Se more relating to this matter in the XIV. Chapter al­ready cited.

20. The Dr yet cloyes us with three our four impertinent Authorities. Paulus Zacchias à Phy­sician saith, that wicked men and Divels, may not only doe Miracles in appearance, but such as are really so, as the Instruments of Divine Power. Very true,The question is whether Divels by their own Power can work Miracles. Sec. 15. if God (who has better Instruments at hand, the blessed Angels) will make use of Divels, he might Destroy the world by them. But the Question is whether Divels of their own Power can work true Miracles, This difficulty waved by Zacchias, is decided in à foregoing Chapter. Zacchias also much inveigh's against bare pretended Miracles, and so doth every wise man also, But what is this to the purpose, while we plead by no pre­tended or forged Miracles, having, thanks be to God, great plenty of others, never Questioned never called into doubt by any?

21. The other Quotations following are as [Page 373] weightlesse, and impertinent. Fortunatus Schac­chus Dr Still. page 693. saith first, it is à very easy to take false Miracles for true. What then? Are therefo­re no Miracles true, because some too forward will, perhaps, have that thought à Miracle which is not? I heard à very great man (à Pro­testant) confidently avouch more than once, That the strange Escape of our Sovereign King Charles after the Battle at Worcester, was à plain,Doubtful Miracles of no account in the Chvrch. downright and undeniable Miracle. God only kno­wes the Truth, May be it was Miraculous; if not; what great harme followes, save only, That the Honourable person over confident, vvas de­ceived? The Church, Mr Dr, builds nothing upon dubious and uncertain Miracles. Schac­chus Asserts. 2. That vvicked men may do real Mira­cles. No doubt hereof, if God will make use of them as he did of Balaam, though this, Wit­nesse Suares cited, seldom happen's. He saies 3. That no Argument can be dravvn for the Sanctity of any Person, but only from such Miracles▪ are approved by the Roman Church. This supposes approved Miracles, let the Dr own such as undoubted (which are in­numerable) and there is enough to stop his mouth. Episcopal Authority, Mr Dr, after due Examination may, as we see practised the whole Church over, approve à Miracle, ThoughThe See A­postolick on­ly Canoni­zes Saints. Page 694. to declare for the true Sanctity of any Person, belongs only to the See Apostolick.

22. The Dr hopes to find something for his purpose in the Processe touching the Canoniza­tion of Andreas Corsinus, where the Auditours of the Rota say first. It is necessary that à Person Canonized have wought Miracles, Very good: Miracles therefore are supposed wrought, and useful also for some good End. Will the Dr [Page 374] yeild thus much upon the Auditours Testimony? O but They Say, 2. It is not necessary that Mi­racles be done for the Confirmation of Faith, seing they may be wrought for à proof of à Per­sons Sanctity. I Answer. If true Sanctity (as is most certain) ever supposes true Faith, AndThe Mira­cles that Evince San­ctity prove Faith also. if the Person Canonized be à faithful member of the Catholick Church, the same Miracles which prove his Sanctity, cannot but also prove his Faith, sound and real, Though as I noted abo­ve, it is needless at every Miracle to cry out. This is done to confirm such and such Articles, believed in the Church. You have already many Miracles purpo­sely wrought in Confirmation of every Ca­tholick Article, what can the Dr desire more?

23. Those Auditors say. 3. Miracles are à Sign 1. Cor. 14. 22. not but Believers to Unbelievers. The Apostles words are thus. Linguae in Signum sunt non fidelibus sed infidelibus: Prophetiae autem non infidelibus sed fi­delibus. That is, the extraordinary gift of Tongues, was à Miraculous Sign in the Pri­mitive Church, both useful and then Neces­sary for the Conversion of Heathens, but Pro­phesies belong to the faithful, not to Infidels. He­re is nothing in favour of the Dr. I say moreover, as the Gift of Tongues was then à Sign and à Stronge Inducement to an Infidel's Conver­sion, so all the ancient and latter Miracles sin­ce, have been Signs and Inducements to them, But are not so in order to à faithful Believer. The Reason hereof is clear. All the Miracles from the beginning of Christianity to this day (whether seen or heard of by credible Wit­nesses) were shown an Infidel first to eviden­ce the Credibility of Christian Religion, to draw him [Page 375] from Infidelity, and to beget Divine Faith in him; But à Believer long since established in Faith, and fully assured of the Verity of Catholick Doctrin. asOne already sound in Faith re­quirs not Miracles to confirm it. he neither expect's nor desires more Miracles, than God's graciously will show, So when exhibi­ted, he look's not on them as any first Motives or Inducements to believe (for he is already sound in Faith) and Therefore need's no further proofs taken from Miracles to convince That, where­of he hath full certainty already.

24. Contelorius (an Author I have not seen)Dr Still. page 695. saith the Dr, tell's us. It is not necessary to à Miracle that it be done for the confirmation of any part of Christian Faith. Yet Mr Dr thinks, Miracles may be wrought for the Confirmation of some Gene­ral Truths believed by all Christians, I hope those are parts of true Christian Religion. But mark the Expression. It is not necessary, Saies this Author, that Miracles be done to confirm any part of Christian Faith. Doth this imply they areThough it bee not ne­cessary that God work [...] Miracle to confirm faith, yet he may doe i [...] for that End. not done for that End? Certainly no. It is not necessary that Dr Still. write more Books, Doth it therefore follow, he will hereafter lea­ve off Scribling? No absolute Necessity for­ces Almighty God to work new Miracles, Er­go God will work no more, is à Lame con­sequence, And just like the Dr's, which run's thus. Since therefore the far greater number of Mira­cles in the Roman Church are vvrought for another End, hovv can they prove from them, the Infallibility of their Church? Hold, Mr Dr, you goe too fast: Your Author only saies. It is not Necessary that à Miracle be done for that End, you blindly leap further, And would thence in­fer, many are defacto vvrought for another End. Keep Close to Contelorius his words. It is not necessa­ry [Page 376] &c, And your Inference will be thus, or no­thing. Though all the Miracles which God ever wrought, have been done to confirm some part of our Christian Faith, Yet it is not necessary that every parti­cular Miracle be done for that End. Here is all you get from Contelorius. Again Suppose gratis, that many Miracles have been wrought only for the benefit of him that receives them, How doth this prejudice our Cause, when we manifestly make it out, that innumerable have been ex­presly done in confirmation of every Catholick Article taught by the Church, as is largely pro­ved already.Sec. 16.


The Conclusion.

1. THus Reader, by Gods good Assistan­ce we are as you see come to an End of Dr Stillingfleets Enquiry into Miracles. A Treatise far more fastidious and tireing, than hard and difficult, for you have not in the who­le Book one rational Argument, one Testimony of any Orthodox Church, one clear Sentence of à Father, or so much as any one Authority of Divines produced, against the approved Mi­racles wrought in the Roman Catholick Church. This I Averr, and do it with so great Confi­dence, that I challenge Mr Dr to rejoyn if he can, and Disprove what I say. Yet after all you must hear the poor man brag, as if he had do­ne Wonders, in taking, forsooth, more pains, The Dr's Idle brag. not meerly to detect the frauds and Impostures of the [Page 377] Roman Church, but to preserve the honour of Christia­nity. Frauds and Impostures Dr! Not one have you shown through your whole Treatise in mat­ters hitherto debated, nor shall you ever show any hereafter. You have indeed preserved the Honour of Christianity, But Hovv? Just as wic­kedSec. 17. n. [...] Philostorgius (witnes Photius) did S. Basil's, whom he made more renowned by his Senceless railing at the Saint. Your weak Efforts, Mr Dr, your Calumnies, your Taunts, your Jeers, your open Falsities, wherewith you man­fully strive to obscure God's own Seals and Signa­tures, are so far from Eclipsing their Lustre, that Miracles thereby are made more glorious.

2. Reader, had this Dr gone about to Disswa­de from à Beliefe of the Sacred Trinity, or the Incarnation, because the Mysteries are very diffi­cult, and surpasse our short Capacities, he might, perhaps, have had followers, and gained some to his Opinion, But to vapour only as he doth a­gainstA bold at­tempt▪ to set against plain Objects of Sense, seen by thousands plain matters of Fact, visible Objects of sense, seen by innumerable sworn Ey-witnesses, and by that means to hope for Proselyts, or to draw one of ordinary Prudence to his Sentiment, is so de­sperate an attempt, so profound à folly, That the like could have never entred any man's head but Dr Stillingfleet's.

3. What therefore moved the Dr to Write his Enquiry, or for what End came it forth? Was the great pains he speak's of taken, to Discredit forged or meer pretended Miracles? A needlesseIt is hard to say, what moved the Dr to write this Enqui­iy. entertainment seing the Church long since, had laid à heavy Censure upon all that Doe so. Did he (conscious of his fraudulent Proceeding) think his Book would take with à simple sort of Peo­ple that want leasure, and Abilities to trace him [Page 378] through his many Meanders? Or could he perswade himselfe, if such poor Souls were ensnared, or imposed upon, he had done an Heroick work? If so; He is unworthy hu­mane Conversation, and can hope for nothing, but à large allowance of Disgrace before God

4. It may be replyed. The Dr verily thought his Enquiry would gain esteem among the lear­ned, and be valued of as à singular rare Piece. Speak so. He Discovers à mighty want of Judgement, For how could this man, whoNo applause to bee hoped, from the Learned. never yet through his whole Book, was able to cast the least blemish upon one ap­proved Miracle [...], brag of his pains? How could he think that the learned would applaud his Labours, or so much as take notice of so empty and fruitlesse á work? Now that he has not made the least rational Exception against o­ne approved Miracle, is as clear, as that there are letters in his Book. If he Say I wrong him, He may right himselfe, and show me, vvhere, in vvhat Page, or Paragraph through his whole Treatise, he has made it out, that such and such opproved Miracles (Nay, I say One) have been by him plainly dete­cted, false, feigned, and counterfeit. 'Tis true in rambling up and down, he bring's to light some forged Miracles, which the Church de­test's, and severely punishes, But those no mo­re obscure the Lustre of true Miracles, than one mans horrid crime, cast's à blemish on another known most just, and honest.

5. Perhaps this or the like Fancy mostHow the Dr might Dis­course. swayed with the Dr, and set his fingers on Itch to write against Miracles. Many Miracles (might he say) for time and place are remote [Page 379] from us, and therefore the very most of our English Nation (as things now stand) being strangely incredulous, cannot but look upon them as matters of Fact no way clear, but con­trariwise very dark and doubtful. It will The­refore be easy for me after some discovery of forged Miracles (Those must usher in the main Designe) to blast the credit of the Very best Miracles, and, though I cannot lay the least Aspersion upon one approved by their Church, yet when I handle such à Subject at distance from men shut up in an Island, and speak to an obdurate sort of People who scarcely believe their Creed, I may well hope my pains will have the Successe I wish, which is to disho­nour the noblest Motive for Christian Faith, The glory of Miracles.

6. In case these or the like thoughts set the DrThings once really done cease not to be true, be­cause remo­te from us. on work (and I cannot, Imagin upon what other Design he wrote) I Answer. Though he might ta­ke great advantage from the Incredulity of many thousands dispersed over England, and may per­haps in time perswade the very most of such men to believe nothing at all, Yet none, I hope, are so deeply besotted, as to think that á matter once really done, leaves off to be true, because it is re­mote from us, for upon this account our Saviours Miracles may be Cavilled at.

7. But to give the Dr Satisfaction in every thing proposable, shall we wave at present those more ancient Miracles recounted by S. Irenaeus; S. Austin, and others, and require the Dr's di­rect Answer to some latter, three or four on­ly wrought in the memory of many yet li­ving, will be sufficient. John Clements Mi­raculous Cure at Montaigu, is one, whereof [Page 380] the Dr never yet took notice. The poor youths restored Leg in Spain shall be another. A Third is, that sudden and Miraculous cure done up­on F. Mastrilli in Naples by the glorious S. Xaverius. The last (because the most neer Anno 1661.) is that undoubted Miracle, which God manifested at Calais upon à young Gentle­woman, by the Intercession of Blessed S. Fran­cis Se C. 3. of Paula. These Miracles (excepting the last related in this Treatise) are, as is largely proved Reason and Religion, owned by the Chri­stianReas. and Relig. Disc. 2 c. 8. n. 17. 18. and cap. 9. n. 11 world most certain, I therefore require Dr Stillingfleet's plain and express Answer to every one, being yet fresh in the minds and Eyes of innumerable. Unlesse full Satisfaction be given herein, I would have the Dr know, that though he write Volumes against this short Treatise, all he doth, or can do (after this just Provocation)what satis­faction is re­quired from the Dr? will appear weightlesse, insignificant, dishonou­rable to à Doctor, in fine worth little but De­rision.

8. Moreover, Let not the Gentleman think, that to scorn God's most certain Wonders will doe his work, or prove Satisfactory to me. Let him not think, though in Spight of Truth he call's that stupendious Miracle wrought in Spain, A pretended growing out of à Leg, and to his shame tell's us, It is an easy thing for à Stump to grow à Leg in its passing from Spain hither, which is to say in other terms, 'Tis à Lye, à fourb, both falsely setIeers shall no longer serve the Dr's turne. abroad, and foolishly believed. I Say, let him not think, that such Fatras will serve his turn. No. We expect better Answers (old birds, be­lieve it, are not easily caught with chaffe), He must therefore either prove Fraud in this, and the other Miracles hinted at, or will be forced by reason [Page 381] and Authority to own the Facts most true, and unquestionable.

9. One word briefly concerning the preten­dedNo want of Clarity for either an­cient or lat­ter Miracles. want of Clarity for our Miracles, whether ancient or of à latter date. My Assertion is. It is as clear and manifest (yea much more manifest at this day I write these Lines) that innumerable most certain Miracles have been wrought in the Roman Catholick Church, than it will be mani­fest one Age hence, that Dr Still. was ever à man in being, à student in Cambridge, received De­gree in that University, or finally was promo­ted to à Rectorship of S. Andrewes. For proof of my Assertion I suppose, few or none now living will be alive à hundred years hence. How will it then be proved, if any doubt be, thatThe Asser­tion proved by one In­stance. the Dr was ever in Being? You will Answer most easily, from the Register of his Baptism. Very good. But we have most evidently as clear Registers for innumerable Miracles, The time when, the place vvhere, the Circumstances how they were wrought, the Ey-vvitnesses that savv them, their Examination, and approba­tion, are with all clarity registred. Thus our Proofs are equal. Again, Records may tell, when and at what time from à Bachelour of Di­vinity He became Dr, and as faithful Records informe us, when, and in what time, and be­fore whom, innumerable Miracles have been wrought. A constant Fame, or report of the Dr's Promotion to S. Andrews may, its likely, be preserved in the minds of Some above an Age. And have we not as constant, yea à far more universal Fame, for the four Mira­cles now mentioned, and many others? The­re is no comparison▪

[Page 382]10. If therefore it would be plain Dotage in any to doubt of Dr Still. birth and Promotions, when the particulars are proved upon the moral Certainty already set down (it will be no greater but Moral à hundred years hence) much more is it à Degree of madness to call à hundred Mira­cles into doubt, whereof we have at least so high Moral Certainty, And as I now said, far mo­re Universal.

11. Some may reply. There seem's à great Disparity in the matters now spoken of; For its both natural and ordinary, That men live, meet withA weak Objection, Answered. promotions, and have also Honours and Digni­ties in the Church, or common wealth; But the Miracles we defend, are strange extraordi­nary Signs, contrary to the course of Nature, The­refore moral Certainty (though sufficient to gro­und à prudent Assent in other matters) is not stron­ge enough to raise us to à prudent Beliefe of Mi­racles, which are never look't on without Admira­tion: And the Wonders seem's much to abate their Credibility. An ungrounded Discourse, if ever any was. For though à Miracle in it selfe be à Work of God above all natural Power, yet toTo work à Miracle is above all power in Nature, but to se it when done is not Miraculous. see it when it's done, is no way Miraculous, but most connatural. Had Lazarus his Sisters. when they saw their Brother called out of his Grave their eyes Miraculously opened to behold and converse with him? Should God now crea­te à man never yet in this world, and impower him to Preach in the City of London, His Crea­tion would be Miraculous, but to hear him Preach to treat and converse with him, would imply no Miracle. Now that many Miracles have been seen and attested upon solemn Oath is alrea­dy proved. Again, if the Argument proposed [Page 383] prove any thing, it evinces, that none could yeild à prudent assent to our Saviours Miracles, when upon their Sight, Witnesses of undoubted credit made all by moral certainty known to the world. But of this enough is said already.

12. Upon These and the former considera­tions laid forth in this Treatise, all may justly ex­claim as Medina doth. Ingens est Miraculorum po­testas. Mich. Me­dina lib. 2. de rectâ Deum fide p. 51. A. The Power of our Christian Miracles is mighty great. By these God converted the world, and demolished Gentilism, both anciently and in later Ages. These Signal Marks, strangely conquered innumerable obdurate hearts, when they clearly saw the God of nature, working by Signs from Heaven above all force in nature. Me­dinaMedina p. 52. 53. goes on. ‘What brought the great S. Denis to the School of Christ, was it only S. Pauls prea­ching? No, but it was his Preaching con­firmed by prodigious Miracles. What made S.Miracles converted the world and gain'd the wises [...] of men to our Chri­stian Pro­fession. Cyprian (once à Magician) à faithful Bis­hop, and afterwards à valiant Martyr? Mi­racles gain'd him, Miracles gave him both Courage and constancy. Who was wiser then Origen, more eloquent than S. Cyprian of Carthage, more learned than Tertullian, Athenagoras, Theophilus and the two Cle­ments? What Stormes of persecution did these great men joyfully passe through, and suffer, whereas, would they have deserted their Christian Profession, Honours, Dignities, and all earthly commodities, would have followed them with Acclamations of joy? But they slighted that Trash, kept still to their firme hold and what prolonged their Patience, And what Ar­guments stayed them in the Christian Discipli­pline? He Answers. Profecto nihil aliud quam [Page 384] divina Miracula. Their Arguments were drawn from Divine Miracles, quibus omnis cedit humana Sapientia, which have so mighty an Influence upon reason, that all humane wisdom quite vanquished, must give place, yeild it selfe Cap­tive, and ingenuously confess, that God has honoured his Church with innumerable glo­rious Miracles.’

13. S. Augustine also Discover's à mightylib. 22. de Civit. c. 9. force of Miracles, manifest in the cruel Perse­cution of Martyrs, and no lesse apparent in the undaunted Testimony they gave before Tyrants, while they made Profession of that Faith they dyed for, as also in their admirable patience and courage, whereby they conquered the world. Vt in his Miraculis (saith the Saint) tanta ista po­tentia Sequeretur. As who should say, Povver, Strength, and Efficacy accompanied those Mira­cles, lively demonstrated in those joyful Suf­ferances, in that Courage, magnanimity, and Pa­tience. In the next Chapter S. Austin Showes,Miracles highly va­lued by S. Augustine. Cap. 10. that the Miracles given out as done in the Tem­ples of Heathens, are not in the least Degree comparable with those wrought by Martyrs. Verum, Saith the Saint. Si qua Similia videntur, if ever any such Things were done in those Temples, the Martyrs Miracles as far Surmo­unted them, as Moses his Miracles did the jug­ling Wonders shown by Paroah's Magicians.

14. Reader, if you find not this Treatise à full Answer to Dr Still. Say, I beseech you, wherein its deficient, and my Endeavour shall be to give better Satisfaction. If contrarywise, you think well of it, give me leave to retort the Dr's own words upon himselfe. I have ta­ken the more pains, not meerly to detect the frauds and [Page 385] Impostures of Dr Stillingfleet, but also to vindicate the glorious Miracles of our Christianity from open wrong, least they should suffer by the intolerable rudenesse of à pert and bold Adversary, whose Virulency Spight­fully vented against Miracles, if not retracted, will lie heavy upon him. I wish the load of his sins lesse, but know not how to extenuate it. Sorrovvful repentance must doe that, without which Mr Avila's words cited in the Preface, will one day prove too true. Multum deferet ad Iudicem, Dr Still. cannot but have much to Answer for, in the last houre of his life before an Impartial Judge that fears none, And will most assured­ly do Justice to every one.


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