favour and Therefore it was meet in those dayes when Paganism recovered Strength to vindicate the Innocency of Martyrs Mr Dr Ex ore tuo te judico The whole cause shall be decided by your own words Were the Martyrs then Innocent Holy and Vertuous None doubt's it That Innocency and Vertue therefore supposed them endued with the true Faith of our Christian Verities And is it not most evident that they lived and dyed in that true Faith which they openly professed before the People and the worst of Tyrants No envious heart can Deny this Say then and you touch the Miracles wrought by Martyrs as well witnesse their faith as Innocency point in Question whether the Miracles wrought by them when persecuted might not as well to use your word be Signs whereby they testifyed to the world that their Faith vvas true as that they were Innocent and vertuous Why therefore do you Sr without any reason or Authority nay contrary to clear Evidence mince matters so as to make their Martyrdoms Attestations of their Innocency only and not of their Faith as if Forsooth either Like the silenced Divels mentioned they could not Speak or would not open their mouths to Professe Christ's Doctrin for which they dyed and God impowred them to make Publick Pretended Objections taken out of S. Chrysostom Answered Dr Still grosly abuses Iohn Gerson Chancellour of Paris 9. It is now high time to examin our Doctors S. Chrys in 1. Epist ap cor Homil. 6. Epit. Graecè Latine Heruch Aurel. Interp. Henr. Savil. Graece Edit Pariens Basiciensi Latine Quotations found as he thinks in S. Chrysostom against Church Miracles And first we are remitted to the Saints Commentary or exposition set forth in three or four Editions upon S. Pauls Epistles Reader I have exactly Perused every Edition and can never sufficiently wonder how it came to passe that the Dr Saw not his own fraud or had the face to produce S. Chrysostom against S. Chrysostom when it 's evident he owned as you have heard undeniable Miracles done in his Dayes and in all precedent Generations 10. I say first It is far more certain that true Miracles have been wrought in the Roman Catholick Church than that S. Chrysostom wrote this very Homily the Dr quotes For all Universally the Fathers Greek and Latin yea S. Chrysostom himselfe all Christians Generally even Hereticks and Turks likewise ever owned latter Miracles as most unquestionable but there is no such Assurance had of S. Chrysostom's penning this Homily And far lesse certainty that the Dr hit's upon it's true meaning wherein S Chrysostom in the Homily cited one Word against latter Miracles if there be à mistake the Dr ' s labour is lost I say 2. S. Chrysostom in this whole Homily has not one word contrary to the common Sentiment of Catholicks who positively Assert true Miracles to have been wrought in the Roman Catholick Church over and above those done by Christ and his Apostles 11. To prove my Assertion Know Reader that S. Chrysostom's chief Aime in this Homily is to Show the wonderful work of God in converting the world by Twelve Poor unlearned Fishermen which yet his Alseing Providence effected as the Saint Demonstrat's in the precedent Chapter when God made choise of the weak and most abject so the Apostle speak's to evacuate and destroy the Pride and wisdom of 1. Cor. 1. 19 the world to the End no Flesh might glory in his sight Hence it is that the Apostles were honoured with two great Priviledges the one saith S. Chrystom was to receive by Divine Inspiration The Apostles honoured with two special Priviledges what ever they taught We now living not so priviledged want that particular Prerogative and deliver Christ's Doctrin set down in Scripture which we received from those first great Lights of the Church The 2. Grace granted the Apostles was to work Miracles as the Gospel expresses Having called the twelve Disciples Matth. 10. v. 10. together he gave them Power over unclean Spirits to cast out Divels to cure all manner of diseases and all manner of Infirmities Observe well the Priviledge conferred upon all and every one That is as They had ample Power to preach the whole world over without restraint to write Canonical Scripture to constitute lawes for Christians so likewise they had Power to cure all manner of diseases and all manner of Infirmities Now this Se Prot. Apol Tract 2 c 3 sect 7. subd 2. p. with me 530. n. 2. Power as Authors observe being made an ordinary Gift to the Tvvelve or then annexed to that set number of Blessed men only was never granted to any other like multitude since Christ's time For as Brerely cited notes well the Gift of working Miracles after the Apostles Dayes vvas never ordinary or common to the Churches Pastors But peculiar to certain Persons and at certain times according to the special Dispensation of Gods Pleasure sometimes granted often denyed Thus much premised 12. Read S. Chrysostom and begin with that Question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For vvhat cause is it That the Apostles Signs are now forbidden The Saint expresly speak's of the Apostolical wonders not à word there of any like Power given to particular Persons in the Church Doth thou ask this Question saith the Saint not yet believing those Apostolical Wonders or as One desirous to learn the true Cause If as an Unbeliever Tell me how those blessed men neither rich nor Eloquent nor noble but contemptible in the Eyes of the world gained so many to the Christian Faith contrary to their natural Inclination when pampered up in all Delights and Pleasures Hovv did they accomplish this admirable work Speak plainly By doing Miracles or not If by Miracles I have my intent if not This is the greatest Miracle of all other that they persvvaded to Christ's Doctrin vvithout any Miracles He goes on That therefore such Apostolical Miracles for upon these his whole context fall's are not done novv is no Argument that they vvere not then done for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then it vvas expedient and profitable they should be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now not expedient useful or profitable Why then Expedient and profitable He Answers because God then manifested both Power and wisdom in reclaiming whole Nations from Infidelity by Choosing out twelve poor unlearned Fishermen to doe an admirable work in converting the â—e the Apostle cited world and humbling the pride and greatnesse of it No wonder Therefore if those blessed men had Priviledges above all other Teachers Why the Apostles special Priviledge in working Miracles wâ— once useful and now not But why not now either Expedient or useful S. Chrysostom Answers Because were such evident Signs annexed to Twelve men now and publickly shown the merit of Faith would be much abated for the more manifest à Miracle is Faith though still Faith loses something of its reward witnesse our
the Coffin hoping to find the naked bones only When Behold contrary to all expectation not only the whole Body but his Priestly Habit likewise were then as fresh and free from corruption as when first laid in the Coffin and moreover saith my Author sent forth à most fragrant and delight some Odour Could Lime give this good Saviour The Body again placed in the same Chest and transported to Malaca was received with all Veneration of the People when another Miracle happened S. Xaverius his Body Miraculously preserved in corrupt For upon its entring the City à violent Plague which had Cruelly raged there before wholly ceased and gave great comfort to the afflicted Inhabitants Had Lime such vertue in it Some Months the Holy Body remained at Malaca and thence carried to Goa by Gods special favour did strange Wonders in that Navigation The Vessel wherein it lay Twice in great danger of Shipwrack by running upon Quick sands caused both Mariners and Passengers to implore No vertue in Limes to work these Miracles the Saints Assistance which was no sooner ask't than obtained in so much that presently freed from all danger they sail'd on joyfully to Goa The Lime I think did not this Miracle You may read in Acosta Cited with what great Celebrity and Pomp the Body was received at Goa where it remained to that day without the least Sign of Putrifaction To God's glory and the Saints honour be it Tell me Reader will the Dr yeild assent to this short Relation made by the same Author that recount's the Miraculous Incorruption of the Body If he doth he grants Miracles If not I said right he is forced to quit Authority and run to his old Plea à want forsooth of sufficient VVitnesses that is There are sufficient when he likes when not there are none 19. Hitherto I have born much with Mr Dr Still page 617. Dr but am now almost at an End of Patience in the perusal of his uncivil and rude Calumnies First he tell 's us that the Relation of S. Xaverius his Miracles comes from the Jesuits in the East Indies as if forsooth none had attested them but Jesuits A vast untruth when King John of Portugal as you have heard caused them to be examined by several great Prelates VVere all these Iesuits Did the deputed Cardinals at Rome who ordered another new strict Trial commit the charge to Jesuits only No. Did his Holinesse when he published his Iesuits not the only Informers of the Saints Miracles Apostolical Letters and declared that the matters of Fact plain Miracles had been attested upon undoubted certainty rely wholly on the Jesuits information Evidently no. What then shall we say of this Dr But that without regard to Truth and honesty he cares not what he Writes Yet worse followes Jesuits Saith he are men that think it lawful to Lye for à good cause as no doubt the Honour of the Society is such with them And how can we vvith any tolerable Discretion rely upon their vvord Answer Dr I call you to account before God and the world I here accuse you of à Malicious Detraction Speak out if you Iesuits Calumniated by the Dr. can poduce me but one Jesuit that ever wrote or taught it is lawful to Lye in any occasion either for à good or bad cause and I will will proclaime you Victor In case you shift This one Spiteful Calumny contrary to Evident Truth Showes the Dr cares not what He Writes off this just Challenge the Reader shall Judge whether you or Jesuits deserve the foul Imputation of Lyars 20. Your Errour Sr lies here And proceed's from malice ignorance or both in not distinguishing between à Lye alwaies sinful and the ambiguous use of words in certain Cases of danger and other vveightr Concerns whereof I treated largely in my Book against Dr Taylor This ambiguous use of words yea and some kind of mental Restriction also most grave and learned Divines no Jesuits t' is well known A discovery of Dr Taylors untruths c. 26. p. 184. printed anno 1665 maintain as Lavvful which is as remote from à Lye as your Calumny Dr imposed on Jesuits is from Truth though never to be made use of say Divines but when Necessity and just reason requires And this both you Sr and Dr Taylor vvith his Excellent use of Confession in England must acknowledge as is proved in the Discovery now cited I say vvhen Necessity and just reason requires For example if à Judge ask à Priest whether à Paenitent confessed such à Sin truly confessed and be further urged to Answer directly Yea or No If he saies Yea he betrayes the Penitent and sacrilegiously breaks the Seal of Confession If No in your Divinity he tell 's à Lye Learned Divines deliver contrary Doctrin and Therefore find out à way not to Lye on the one Side and on the other to keep the Seal of Confession sase and inviolable If à Confessor saies S Austin lib uno de mendacio ad consent c. 13. post medium nothing in such an Exigency S. Austin rightly observes in à like case of Danger the Secret is too openly discovered By all now said you see that to use mental Restriction in Contracts Leagues Promises Vovves or Oaths justly tendered is impious Yea and à horrid Sin in those who attest Miracles in publick Tribunals before Popes and Princes known false and forged or never to have been as the Informers declare 21. One word more Suppose which is utterly false that the relation of S. Xaverius his Miracles had come only from Jesuits à long time Missioners among those Barbarians can any one without shame or the deepest Malice Imaginable Perswade himselfe That men who went upon à most generous Design left Country Relations Friends and whatever is dear to Nature That ran to the furthest Parts of the world where they knew they should endure Hardship misery contempt neglect imprisonment And besides live in continual danger of dying upon Gibbets as many did And all this to reduce Souls to Christ can any man I say of Common sence perswade The Dr's Calumny cast on Iesuits highly Improbable himselfe as our unconscionable Dr doth That such laborious Missioners after so many Heroical Acts performed would down right Damn their ovvn Souls tell Lowd and abominable lyes Feign Miracles which they knew were never wrought just matter of Damnation And avouch these now supposed fourbs as real Truths before Kings Princes the Court of Rome and the vvhole vvorld I say the Imputation is so extravagant the Calumny so horrid that no mans head would once have harboured it but only Dr Stillingfleet's Had the Dr said S. Xaverius was never in the Indies King John of Portugal never made Enquiry after his Miracles The Catholick King of Spain never promoted the Saints Canonization the Apostolical letters cited above were all feigned c. He had Methinks gone every whit as wisely to Work as now
Miracles to have been the greatest Miracle of all Thus S. Augustin Argues and 't is à convincing Dilemma 16. You Ask next what were the stronge Arguments of Christian Religion before it was Propagated Those seemed convincing or not if not convincing it was Propagated by weak and unconcluding Arguments and we are not bound to believe it If convincing we know them or if we know them not how can we Judge they were convincing I Answer this whole discourse built upon two false Suppositions fall's to nothing One is that Miracles either seen or heard of preceded not the first conversions of Christians The other That there were some other rational Arguments as strong and convincing for Christian Religion before its Propagation as Miracles were 17. I say contrary and prove that Miracles preceded all great conversions made to true Christian Miracles were ever previous to all great conversions Religion Those Signal Wonders wrought by our Saviour sensible and visible as rational Arguments first induced the blessed Apostles and some few more to believe in him T is true Christ's Holy life and amiable conversation had great Influence upon minds to say nothing now of the attraction of Divine Grace working inwardly But the Lustre of his glorious Miracles Gods own powerful Language made the deepest Impression on men who were first led on by reason And therefore could not but Discover à mighty weight and efficacy in this one Motive of our Christian Faith Now if we speak of that ample and large Propagation which ensued upon the Apostles Preaching in several parts of the world or of those â— other great Conversions wrought by the Catholick Church in after Ages none can deny but that most Signal glorious Miracles not done to be gazed on ever preceded as à chief Cause and effected that great Work of God among most Barbarous Nations Finally that no other convincing rational Arguments greater or comparable with Miracles can be produced as previous to its Miraculous Propagation appear's by your silence Mr Burnet you alledge none neither are there any alledgeable of so great poise as Miracles were 18. You Say 4. There was good reason to believe the Gospel when our Saviour wrought his Miracles in the Sight of the Iewes and this great Argument the Apostles urged but that reason remain's yet good and still proves it true whether the world had embraced it or not I Answer the reasons were then good because Miraâ—les rationally prove à Doctrin good when an Infallible Oracle tells us what its meaning is the Apostles in those Dayes were living infallible Oracles and could not only ascertain every one of the Gospels Divine inspiration but also when Difficulties arose among the faithful declare its genuine Sence But now yee Protestants Say matters are much changed for there is no certain Oracle no Church taught by the Holy Ghost that can Infallibly avouch these Writings were from God that such and such in the more difficult Passages is their true Sence and meaning So that every man left to his private Judgement may draw what Religion he pleases out of Scripture And this we se done before our eyes by men called Christians yet differ in the Fundamentals of Christian Faith 19. Upon this ground your Question next proposed signifies little What say you if the Gentils had rejected the Testimony of the Apostles as the Iewes did Had we not been bound to believe the Gospel if those sacred Writings had been with à most religious care conveyed down to us Sr Methinks you goe too farr in your Supposition Saying if the world had not embraced the Gospel and both Iewes and Gentils rejected it we are yet bound to believe it Why so I beseech you Upon what Principle are we If all had rejected the Gospel how are we obliged to receive it obliged to admit à Gospel which the whole world all Iewes and Gentils rejected S. Austin you know teaches and I am wholly of his Judgement That he would not believe the Gospel unlesse moved thereunto by the Authority of the Catholick Church which Church I am sure embraces à great part of the world And had in it many who once were Iewes and Gentils Hence you see Sr it is very hard to Suppose the Gospel universally set at naught and that à strict obligation lies on us to receive it But let this passe 20. Suppose we receive the bare Word of the Gospel what Sence shall we make of it in à hundred abstruse Passages what Religion shall we suck out of it Arianism or Pelagianism Nestorianism or worse It is impossible to clear this Difficulty without recourse to an Infallible living Oracle upon whose Judgement all in this present State must rely or can believe nothing You put much force in those who carefully conveyed the Gospel The false Conveyers of the Gospel not found in the Principles of Protestants down to us Very good could such men be found But here we are at à stand The blessed Apostles who lived not alwaies left those Writings in the hands of the Church But this Church saies Dr Still above à thousand years since altered Christ's revealed Doctrin changed the Apostolical Faith and became as Idolatrous as Those who worshiped the Sun or à Red cloath All others out of this Church named Christians were known condemned Hereticks Were all this true no more would I take the Gospel from this supposed Idolatrous Church or these false condemned Hereticks than believe the word of à known Perjured Person or credit one esteemed à common Lyar. And thus in the Principles of Protestants the careful conveyance of the Gospel failing all Faith in Scripture fail's with it But enough of this Digression VVe return to Dr Stillingfleet CHAP. XV. How Miracles are to be examined Christ wrought not his Miracles by natural Magick or Necromancie by stronge Imagination or the different Aspects of Stars VVhatever rational Argument proves Christ to have wrought true Miracles by Divine Virtue as forcibly proves Church Miracles to proceed from the very same cause Though Divels may work some strange wonders they cannot raise the Dead or cure desperate Infirmities Of the Aegyptian Magicians Feates A word of the witch at Endorâ— Other matters handled 1. DR Still thinks it very reasonable for page 668. and 669. us he means Protestants after so many forewarnings in Scripture of false Wonders to Examin all pretences of Miracles by trying whether they can be distinguished from deceiptful appearances which may be wrought by à Povver lesse than Divine Answ I think it also Very reasonable and wish Mr Dr that you who yet never went about to examin one Miracle would undergoe the pains you hold so reasonable Take courage therefore examin with greatest rigour either all or some of those you have in the 3. Chap. above And if you find à flaw in any shame me boldly But I tell you before hand you will have à hard Task For no sooner shall you discredit those by
so much as probably against great Miracles wrought in the Church The like Account we give of other Authors falsifyed by the Dr. 215 Chap. XI A briefe Account of the Dr's large Excursion from his Page 595. to Page 664. Of his false Quotations and fallacious way in Arguing The rest Shewed à long list of impertinencies 236 Of Dr Stillingfleets Flawes in his false and faulty citing Tostatus Roffensis Didacus Stella and Iosephus Acostà 24 Chap. XII Of S. Xaverius his admirable life and most glorious Miracles VVitnesses of these Miracles and undoubted Testimonies produced The Dr's simple Exceptions against them demonstrated vain and frivolous His unjust Aspersion laid on Iesuits discovered 259 Chap. XIII The Dr's unjust Calumny laid upon F. Hierome Xaverius proved False Of his lost labour in telling impertinent Tales of forged Miracles His famous Story of twelve English Iesuits Showing Tricks in feigned Exortisms rejected as improbable A VVord of Hazenmillers lowd Lyes 277 Chap. XIV An Answer to one of the Doctors Exceptions against Miracles VVhether Miracles in the first Age of Christianity were but few How Miracles are proved by true Doctrin and true Doctrin by Miracles No counterfeit Miracles can passe the Churches Tribunal vvithout censure Of à late VVriters exceptions against Miracles The admirable Propagation of Christian Religion convinces that Miracles have been vvrought 296 Chap. XV. How Miracles are to be examined Christ wrought not his Miracles by natural Magick or Necromancie by stronge Imagination or the different Aspects of Stars VVhatever rational Argument proves Christ to have wrought true Miracles by Divine Virtue as forcibly proves Church Miracles to proceed from the very same cause Though Divels nay work some strange wonders they cannot raise the Dead or cure desperate Infirmities Of the Aegyptian Magicians Feates A word of the witch at Endor Other matters handled 313 Chap. XVI Why Miracles are wrought in the Church Of their twoo fold End Miracles rationally prove the Doctrin of Christ and the Church infallible Clear Miracles have been wrought in confirmation of every Doctrin taught by the Church Of Dr Stillingfleets simple Reply to two known and renowned Micles Whether Aesculapius cured à woman in the Temple of Epidaurus The Dr's Story of Pythagoras his golden Thigh examined found à fourb or at most Necromancy 326 Chap. XVIII Of many other Quotations partly impertinent partly false produced by the Dr Arguments against Miracles Answered pag. 345 Chap. XVIII Whether it be reasonable to have Missionaries novv sent into England and vvork Miracles there The Dr vvishes this done More of the Dr's many false and impertinent Quotations Antichrist's Wonders no true Miracles Miracles knovvn upon Moral Certainty sufficiently induce to Faith 358 Chap. XXIX The Conclusion 373 COVRTEOVS READER THe Erratas in this Impression however small are many Wonder nothing better could not bee expected from à Printer that knowes not à word of English The very most I hope of these faults are Corrected In case the Reader discover more which is likely He will I am confident either passe by them or charitably amend them A DISCOURSE OF MIRACLES WROUGHT IN THE ROMAN CATHOLICK CHVRCH Or à full refutation of Dr Stillingfleets unjust exceptions against Miracles together with à large discovery of the Doctors unexcusable frauds Manifest in his many false perverted and impertinent quotations CHAP. I. VVhat is meant by à true Miracle God only the cause of supernatural Miracles Of their absolute necessity VVhether the Miracle of Christ and his Apostles can be rationally proved against Iewes and Gentils Dr Stillinfleet hit's not on these rational proofs You have them hereafter clearly set down against all exceptions and Cavils 1 By à true Miracle we understand not every wonder that causes admiration but an effect or supernatural work of God far surpassing all created power which neither Angel Divel nor man can do by their own forces and therefore necessarily depends on God infinitly powerful Whence it followes that à Miracle has à necessary connexion withtruth and when known as such gives us Infallible certainty of that for which it is primarily intended The reason hereof seem's clear because God speaks by his works as men do by words God infinitly wise yea truth it selfe and as we now suppose the sole principal Author of Miracles can no more attest à lye by his own supernatural works than by the words he speak's in Holy Scripture Now that he speak's by works is manifest out of Holy writ The Heavens Psai 28. Rom. 1. 18. Austin Egist 49. declare his glory The wrath of God is revealed from Heaven And S. Austin confirm's it as we saith he speak's by words ita Divina potentia factis loquitur so God doth by his works and if he speak's by works Miracles for exemple he delivers truth God saith the Apostle to show the Heb 6. 17. 18. heires of his promise the stability of his Counsel hath interposed an Oath that by two things unmoveable whereby it is impossible that God should lye we have à most stronge comfort who have fled to hold fast the hope proposed c. Pray you reflect would an Oath in à mortal man though liable to deceipt be horrid if taken to depose à falshood None doubts it Much more say I would the exhibiting à Miracle whereby God as it were swear's he speak's truth be horâ—â—d could he that cannot deceive work one for example raise the dead to testify à lowd untruth Hence also followes à second impossibility and 't is The power of working Miracles not tyed to men's fancy that God cannot give the power of working Miracles to any when and in what manner man's fancy likes best for could this be done He would not only deprive himselfe of his own absolute Dominion but also rashly subject it to the will of another who by malice or ignorance may abuse it and publich errour in stead of truth As great an impossibility is it if not greater that an infinit wisdom ever work à Miracle to confirm à false Doctrin because an Infinit truth cannot contradict himselfe or give Testimony to à lye nor force an errour upon rational creatures subject to him by his own noble and glorious works 2. Hence also it is that none of our late Reformers in Germany or England ever wrought à Miracle to confirme one of their Novelties No wonder saith Petra Sancta Desertores Silvest Petra Sanct. Tom. 2. Thaumasiae c. 3. Pag. 26. verae fidei c. The singer of God whereby Miracles are wrought leaves Sectaries that forsake God and his Church Here you have also the true reason why Dr Stillinfleet though without successe sett's so briskly against Miracles Alas the poor man has none to embellish his new faith with and therefore would fain have those glorious wonders valued of as needlesse superfluities worth little but contempt He may yet remember how earnestly Luther endeavovred to work à Miracle in freeing one possessed with à Divel and also
pointed out the great light of the world then appearing in Bethlem Observe the Expression wise men whether then living or afterwards imports not Judged so Therefore he never proposed this as à Truth revealed by Almighty God in Scripture 5. And thus Reader you have briefly the intolerable fraud of De Dieû and our Dr discovered who will needs impose upon F. Xavier what he never said They avouch he told all these Particulars and more as Verities revealed by Almighty God and words contained in the Holy Gospel Whereas it is evident by his manner of Writing And own Expressions no such thing can be meant Though desirous to make the History of Christ compleat he grounded himselfe first upon the exact Truths recorded in the Prophets and the Gospel with à further Enlargement as you have heard The Dr therefore yet living is obliged to recall what he has falsely said And to take off his foul Aspersion unjustly laid upon à most laudable Missioner 6. In like manner I Answer to the Exceptions made against the Story of the B. Virgin Dr Still page 618. where the Dr as God would have it manfully refutes himselfe F. Xavier saith he took what he had out of à Silly Book attributed to S. Hierome rejected by Baronius and others Is it so Did he take Baron Appar n. 44. what he had out of à Silly Book Prove you Sr that he presented the contents of that Book to Acabar under rhe Notion of God's revealed Wherein De Dieu and the Dr fail Word or as Written in Scripture and you Satisfy us But this neither De Dieu nor you shall ever make Probable 7. In the next place our Dr falls foule upon the Father for asserting Issachar to have been High Priest when S. Joachim offered up his Sacrifice in the Temple It is true Baronius cited saies Issachar could be no high Priest Then But tell me Reader is not this à pardonable fault in à poor Missioner who if mistaken thought he had S. Hierom's Authority for his Assertion And then neither did nor could know what Baronius had Written of this Subject Were the Dr's grosse Errours when he Quotes Authors falsly as I have Demonstrated When he produces Testimonies for the ceasing of Miracles in the Church though he saw those very VVriters he cites most expresse for glorious Miracles in latter Ages When he looks back upon his Jugling and foul perverting the plain Sence of Authors When he call's to mind his unjust Calumny Laid on Jesuits as men Forsooth who think it Lawful to Lye for à good cause c. These and many more Abominable frauds I have discovered in the Dr though to use his own words upon another Occasion he little thought they would ever come to light Were such grosse falsities I say as minute and pardonable as that one small Oversight is of F. Xavier Mr Dr might rejoyce And read these my Writings over with à merrier heart than he is like to do But his Errours are horrible and without serious repentance unpardonable The rest that followes in the Dr of the Blessed Virgins retyred life in the Temple of her vow of Virginity which grave Authors affirm The Baron Appar n. 47. c. 56. Dr laughs at all you have plainly asserted and proved in Baronius 8. Our Dr willing to make his Imputations cast on F. Xaverius relishable and to gain his precious Author De Dieu credit cites Philip Alagambe who saies the Text of Dieu his Translation is not unfaithfully done some few things Alagambe Biblioth Scrip. Societatis page 188. Animadversiones De Dieu page 537. excepted It is very true But Alagambe add's That De Dieu's heretical Observations or Animadversions one great part of his Book comming from à naughty heart deserve to be burnt with his Preface and marginal notes This Mr Dr conceal's yet Methinks if Alagambe merits credit in the one his word also may well be taken for the other The Dr at the close of Dr Still page 623. his Discourse thinks he hath said enough not only to stop the mouth of E. VV. for the future but even of impudence it selfe An idle brag of à defeated Adversary Peruse Reader this Treatise and you will see to whom Impudence as due belong's in this place I say no more 9. The Dr from his Page 624. to 663. afford's little worth reflection or any Reply In à word he seem's much like some poor Fellowes in our Cities that goe up and down the Streets and cast into nasty Carts all the filth and Dirt they meet with And I verily think gain more by that Sordid Employment Than the Dr gets Forged Miracles introduced by the Dr. wholly impertinent by his long and tedious Narration of forgeries and false Miracles impiously Pretended to have been wrought when none were This I call Dirt busily Scraped up by the Dr and cast into the Pages now mentioned But for what End or Purpose is hard to say Is it to tell us that Cheats and Counterfeits have sometimes plaid their prancks and abused others No great Doctorship is required for that which the whole world knowes Is it to Decry true Miracles because false ones have been forged A plain Degree of Madnes For so we should decry true Scripture because false Scripture has been Fathered upon the very Apostles Is it to prove à Religion naught because some that professe it Se Eusebius Hist lib. 3. c. 19. and l. 6 c. 10. And S. Austin contra Adversar Legis prophetar lib. 1. c. 20. Se Reas. and Relig. Disc 2. c. 8. num 11. counterfeit Miracles By this Art and Arguing Protestancy is ruined For not only Luther and Calvin as I shewed feigned Miracles but others also of the English Ministery have done so Witnesse that egregious fourb practized by John Dorrell in his pretended Possessions and Dipossessions of William Summers at Nottingham of Thomas Darling the boy of Burton of Cadwall and of Katharine Wright at Mansfeild c. Whereof whole Books have been Written laying open the frauds as you may read in Brerely who also introduces Dorells notorious cheat of à Spirit Brerely Tract 2. c. 3 Sect. 7. subd 5. p. with me 546. speaking in à wall against Queen Mary with the sleeping Preachers forgery Discovered by his Majesty King James VVere it worth the while to gather up more of this filth justly attributed to Protestants we could easily match Mr Dr and bespatter as many Pages with it as he has done But who besides the Dr can endure this Nonsense Some of such à profession have plaid the Knaves and forged Miracles Ergo the Religion that decryes the Forgery is naught Or true Miracles whereof Christians never doubted are to be looked on as False 10. Mr Dr after two tedious Stories of Falco and Joannes de Vincentia held by many Impostors by others not so hardly thought of But rather freed from the guilt for our purpose it imports not to
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
Balaam and Caiphas of our Saviour was perfectly fulfilled in him rightly called the bright Morning star that illuminated the world And God most wisely would have this Truth made known by an Infidel for the Conversion of Infidels Caiphas an unjust man being saith S. John high Priest Ioan. 11. 51 of that year Prophecyed that JESUS should dye for the Nation and not only for the Nation but to gather into one the Children of God that were dispersed Two great Things were here intended the one to set forth the glorious effect of our Saviours Sacred death the other to teach us that God can preserve Truth in the Church as well by an unworthy as à worthy Prelate his special Assistance following not the merits of the Person but the Order and Office 28. If therefore Judas the Traitor who received Power of working Miracles with the other Apostles wrought any as most suppose he did though à Thiese had the purse and carried Iohn 12 6 the things given yet the Gift only followed his Dignity and proves that Dona Dei sunt sine 1 Regum 19 24 poenitentiâ God's favours once given are not easily recalled But what shall we say of Saul deserted by Almighty God when stript of his Garment he Prophecied with others before Samuël and sang naked all that day and night I Answer with S. Augustin that Gift in Saul S. Austin ad Simplic l 2. quaest 1. though above all Power in nature was not permanent or Inherent but only Transitory granted because he was among the other Prophets granted I say then once only but never afterwards 29. By these few and the very like few Instances taken from Scripture the Reader may discover à vast disparity between Miracles done by wicked men and those others far more Numerous wrought by Christ and in the Church Lay them together you will find no comparison at all so true it is that Miracles wrought by faith and faithful men ever carry with them more strength à greater VVorth and value If you ask why then doth not God alwaies make use of these Instruments to show his Power by with exclusion of Sinners from this Favour I Answer this is to teach us that Miracles derive not their worth from the weak Instruments whereby they are done but from God the Principal cause that does them Now should they alwaies and only be wrought by holy men some lesse Considerate might mistake lib. 83. quaest 79. and ascribe them to the merit or Sanctity of him that does them which is an Errour for Gratiae gratis datae are Gods free Gifts not ever imparted to the most holy and virtuous S. Augustin speaks much to this Sence Sed ideo non omnibus Sanctis ista tribuuntur ne errore decipiantur infirmi existimantes in talibus factis majora dona esse quam in operibus Iustitiae c. 30. Yet some perhaps may think the glory of Miracles much lessened if done by Infidels and wicked men I answer not one whit when as I said they are but few and not comparable either in worth or greatnes to those innumerable Miracles which have been wrought by men famous for vertue and Sanctity Suppose therefore that Vespasian the Emperour as Suetonius Writes cured the blind and lame That one Wonder is not comparable to the many blind and lame cured by blessed S. Thomas Cantilupe But Bellarmin citing Tacitus removes Bellar de notis Eccl lib 4 c 14 Si Ad quartam all scruple and saies that Physicians being Questioned whether the Infirmity in those two pretended miraculous cures was naturally curable Answered that was very feasible and Consequently not Miraculous Tertullian there also cited ' thought the Divel who had placed himselfe Tertullian's Iudgement of Vâ—spasian's two Cures in the Eye of the one and Leg of the other and so hindred their use would seem forsooth to cure them by the Emperours jugling when he left off to doe them more mischief The like flawes we shall find in other Wonders when done by the Divel alwaies mean and of à lower sort because as I said his Power is limited and can do nothing but only by à dexterous use of natural Agents applyed together and this when God permit's for Reasons best known to himselfe not otherwise Of pretended Miracles done by Hereticks we shall speak more hereafter I never yet read any worth the scratch of à pen the least Notice or Refutation Or if Miracles be supposed frequent among Hereticks how fall's it out that our Modern Sectaries work none at all 31. Others Say if wicked men by God's Miracles wrought by wicked men nothing lessen the Credibily of the Churches Doctrine permission and Power work Miracles How can we prove Christ's and the Churches Doctrin Credible by an Argument taken from Miracles I Answer very easily 1. Because all done by wicked men when God concurr's tend as I said at last to the Glory of Christ and his Church 2. Such Miracles are but few Christ's Miracles and the Churches many great and most illustrious From these we Argue and show how Powerful they have been by their admirable effects manifest in the conversion of whole Nations to Christ and his Church And hence rationally conclude with Richardus de S. Victore that à Doctrin propagated by the Lustre of so many known Signs cannot but be from God and Consequently true 32. Though therefore this Inference be Null One work 's à Miracle Ergo his Doctrin is true yet this other way of Arguing convinces I see à whole ample Society of Christians constantly priviledged Age after Age with the Grace of working innumerable great Miracles in so much that the Power granted seem's in à manner Ordinary This Inference I say hold's good The Doctrin taught by that Society is from God and sound Thus we was never yet nor will be permitted because rationally Argue for the Truth of Apostolical Doctrin and the Churches also and further evince that no Society of men since Christ's time whether Heathens Iewes Hereticks wicked or smooth Pretenders to Piety hath been in any low Degree much lesse constantly favovred with the like Grace in working Miracles as our one only Roman Church Therefore her Doctrin is from God and Orthodox Wonders done by the Divel are no Miracles 33. By what is hitherto said you may easily distinguish three sorts of Miracles Those done by the Divel as the Principal Agent ever of the meanest rank are not properly Miracles because they Surmount not some hidden virtue contained in natural causes and such by the Divels malice or his Instruments may be said to prove à false Doctrin contrary to Christ Those other which God wrought by Balaam and impious men were true Miracles and can neither be intended for à proof of false Doctrin nor perverted to à sinister End The Third sort wrought by Christ the Apostles and the Church have upon à double account an incomparable Value First they
depend on God as the sole Principal cause and secondly proceed Ex fide being ever done by Persons endued with supernatural Faith and for the most part very Holy and Vertuous 34. Here upon we briefly solve one difficulty which may occurr If false Prophets like Balaam impowred by Almighty God can Prophecy or cast out Divels why may they not also raise the dead convert nations restore sight to the One difficulty solved blind and do all the other Miracles which Christ and his Apostles wrought I Answer all this if Providence to set forth the worth of Faith and to honour the faithful in his Church will have their Miracles great glorious and many Those wrought by faithlesse and impious very few and of lesse Account Perhaps the four or five already mentioned and registred in Holy Writ are the very most or rather all that have been wrought since Christianity began and therefore prove not that the like Shall be done in future Ages 35. Having hitherto spoken of many undoubted Miracles and further declared how they differ from Antichrist's Signs and all lying wonders I might here fitly bring in Dr Still weak Objections and also insist upon his strange Answers returned to two or three great Miracles clearly set down in another Treatise But because the Gentleman most busies himselfe about these matters towards the end of his Enquiry we shall God willing meet with him there and in the mean time to make innumerable most glorious Miracles better known will condescend to his humour and follow him as he lead's us on in his other Pilgrimages to Compostella S. Maximins and so on forward till we have travelled through all the rubbish which lies between his 465 page and page 665. That done we proceed to the end of his Book I call it rubbish it deserves no better name because you neither have one Argument proposed against approved Miracles nor one Authority which is not either openly false wholly weightless or wholly impertinent If I make this out in the ensuing Discourse Dr Stillingfleet will have little cause to glory in his empty Pamphlet if I do not Let all the shame He or any can wish fall upon me Now to S. James of Compostella CHAP. V. In what manner the body of S. Iames was translated to Compostella The Conversion of Hermogenes and Philetus by S. Iames. Of Pope Calixtus his VVritings Miracles wrought by S. Iames manifestly proved against Dr Stillingfleet 1. TWo things may be controverted concerning S. James the Son of Zebedee and Brother to S. John the Evangelist The one whether he ever preached in Spain and this Cardinal Baronius seem's lesse Baronius Tom. 9. Antwerp print ad ann 816. Num. 67. to approve grounding himselfe upon à Contest in the great Council of Lateran between Rudoricus Ximenius Arch-Bishop of Toledo and the Bishop of Compostella The latter thought the Arch-Bishop of Toledo had no right to lay any command upon him by reason of the Preheminence the Church of Compostella had above all other Churches in Spain which he endeavored A Centest between two Bishops to show both because the body of S. James is preserved at Compostella and upon this Account also that the Apostle yet living preached in Spain Rudoricus opposed his preaching in Spain and urged the Bishop of Compostella Num. 69. to make that out verum Succubuit saith Baronius herein he fail'd and gave no Satisfactory proof in that great Council 2. The second thing called into doubt by Dr Still is the Translation of this great Apostles venerable Body to Compostella which happened that very year he was beheaded by Herod at Hierusalem For this you have an Epistle Num. 71. of Pope Leo the third Cited by Baronius where it is said that the dead body being thrown out to doggs and ravenous fowle was Put into à Ship carried first to Iria Flavia and thence to Compostella The manner of its Translation I have now by me which is taken out of an ancient M. S. Cited afterwards The substance wherof is as followes When the Holy Apostles according to the Command of our Blessed Saviour resolved to Preach the Sacred Gospel to an unbelieving world they made choice of S. Tesyphon ordained him Bishop and sent him with other associated Bishops to Preach in Spain then wholly Heathenish and Idolatrous These God inspired to take along with them the The martyred Body cast into à small Vessel Came safe to the Frontirs of Galicia martyred Body of S. James which they decently placed in à small Vessel and more by the guidance of Divine Providence than by the help of any Pilote safely arrived in the last Frontires of Gallicia where then à great Lady called Luparia Lived To her these wearied Passengers addressed themselves and earnestly begged to have à Plat of ground allotted where they might decently bury the Apostles Body But She saith my Relation savage and barbarous in dirision fent them to à Mountain called then Illicinus where à number of wild Oxen ran up and down Goe said the Lady and take of these as many as you can and then bury your Apostle When the Servants of God drew neer the wild beasts their fierenesse ceased and they became gentle like Lambs much after that manner as S. Ambrose in his Haexameron recount's of those beasts that were designed to devour S. Tecla 3. Upon this Sight and another wonder which S. Tesyphon wrought in destroying à Cruel Dragon that ravaged there about by making only the Sign of the Crosse the Lady Luparia or Lupa was converted to Christ and turned Her Palace into à Church Dr Still cites Joannes Dr Sill. pag. 470. Beleth à learned man and Dr of Sorbon in confirmation of this Story concerning Lupa and when he has done as his fashion is refutes it very learnedly by à simple Demand Is not this à Miracle as great and as well attested as any wrought by Christ and his Apostles Good Mr Dr. though we are far from judging either this or any other like Story to be as well attested as Miracles in Holy Writ yet by your leave we may discourse and conclude I think upon grounded Principles that all such Stories deserve not contempt Pray Sr reflect we have in Scripture that Christ our Lord commanded his Apostles to spread his Holy Gospel Mark 16. v. 20. the whole world over we have that they did so we have upon Known History that some preached in the Indies others in England others in different Parts of the Universe and made great conversions justly accounted Miraculous VVe next enquire how or by what meanes these great Missioneries got into so remote places Do Dr Still refutes the Story by Laughing at it not you think Mr Dr were all particulars known that we should discover many great favours Shown those blessed men in their Travels which might justly seem extraordinary and Miraculous Here Sr you have one strange Passage related of S. Tesyphon and his