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 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 as One 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 are Though 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 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. CHAP. XIX 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 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 wicked Sec. 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 against A 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 needlesse It 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 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 who No 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
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. ANTWERP Printed by MICHAEL CNOBBAERT at the Sign of S. Peter 1676. Permissu Superiorum THE PREFACE TO THE READER 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 Hâ—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 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 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 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 beâ— me Thanks be to God the Books the Dr remits 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 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 confirmed Dr 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 his Dr 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 large Dr P. 582. prosecuting this Subject in his 22. Book de Civit. C. 8 ◠yet forsooth Miracles are no Proof of 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 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 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 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
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 consider An 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 of S. 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 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 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 upon No 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 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 these The 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 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 by The fift Proof applyed to our Churches Miracles the Roman Catholick Church than before Such remarkable Works of God over Italy Germany France Spain
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 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 Lâ—â—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 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 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 Treatise Protest 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 False and fallacious Signs Hence I also said No false Sect can either surpasse or match the true ReligioÌ„ 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. Augustin Medina 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 upon bare Hear say only which is far different No 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 The How 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 the S. 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 our S. Austin lib. 10. de Civit. c. 16. present Controversy 5. S. Augustin having summed up the Wonders 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
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 Baronius Num. 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 Spain How 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 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 Gods One 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 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 Signes Mariana lib. 10 de â—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 and Mariana 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 quite Dr 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 have 25. 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 at the feet of his Holinesse More I have not 7. A word now of Hermogenes's strange Dr. 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 Disciple The 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 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 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 Dr s 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 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 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 Caliâ—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 directed The 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
forthwith called on S. James for Succour when behold another of his companions cast his Buckler after him and cryed out Glorious S. Iames free this man from danger The Passenger Per 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 bound Two 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 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 Turonensis Turonensis 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 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 â—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 plainly Krantzius lib. 4. Hist Saxou c. 3â— 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 slightâ—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 wantonly jeer at them Tell me what is become of Humane Faith 26. To End this matter consider first courteous The 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 contemptible The 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 raise upon humane Faith every Wonder hitherto
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 Brâ—rely whether 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 all The 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 publick Cor. 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 Idolateâ—â— 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 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 â— 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 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 with Catholique 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 in The 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 notâ—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 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 à dding 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
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 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 giving Still 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 to An 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 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 the Still 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 by How 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 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 Has he disparaged in the least Degree the Authenticalness The 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 saith Still 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 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 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 learned Bolland 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 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 unslâ—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 Henschenius Actâ— Sanct. Bolland Hensch mense Ian. in Praefaâ— 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 before Several 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 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 à An 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
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 many Pagans vvere yet unreclaimed Reader here Dr 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 Book S. 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 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 would Were 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's S. 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 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 expresly Part. 2. c. 1. â—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. Therefore Ghâ—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 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 It s 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