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
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
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
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 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 this Page 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 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 Argument And 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 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 Two Two 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 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 Opinion The 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
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
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 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 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 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 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 't is 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 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
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 he Christ'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 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 Miracles Heathens also Convinced recorded in Scripture à rational demand is whether he yeild's as good credit to the History 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 bluntly A 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 of Matters 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 it s 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 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 rationally Ling. cited pag. 44. evince the truth of our Saviours Miracles by the Testimony of Writers in several nations most different from one another and further Ancient 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 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
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
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
were set down in my former Treatises These he 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 as yet he never had the Grace or face to tell us where or in what particular This much Amisse lies CHAP. IX 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 of page 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 himselfe He never intermitted never desisted in every Chrys in Psal 100. in Edit Paâ—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 need Miracles 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 grown cold had it not been sometimes excited by Powerful Signs from Heaven 3. Another Testimony pregnant and convincing Chrysost 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 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
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
Grain blessed by Pius who was created Pope long after S. Ignatius his death And Dr Still 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 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 great Maffeius 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 to Page 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 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 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 all Terril 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 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 brought Brought 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 disperse Terrils 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
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 blessed What 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 Ey-vvitnesses 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 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 reflect Irenaeus 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 saith The 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 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 born All 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 both Medina 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 nothing Se 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 over under different constellations yea their very The 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 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 its Necromancy 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
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