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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	see_v	soul_n	2,772	5	5.0753	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67100	A discourse of miracles wrought in the Roman Catholick Church, or, A full refutation of Dr. Stillingfleets unjust exceptions against miracles together with a large discovery of the Doctors unexcusable frauds, manifest in his many false, perverted, and impertinent quotations / by E.W.	E. W. (Edward Worsley), 1605-1676.	1676 (1676)	Wing W3614; ESTC R16804	246,745	416

evidently laid before all mens Eyes in Italy and the famous City of Naples 24. Bolognia all know where you have an Archbishoprick and à famous University in the Popes Dominions is renowned over Christendom and had its Fame much encreased by the life and happy death of à most Holy Virgin called S. Catherine of Bolognia who dyed S. Catherin's Body at Bolognia still preserved entire there about three hundred years agone and l●es not in any Sepulcre as the dead are wont but still sit's up richly cloathed in a Chair as if she were living Her whole Body entrails Lungs and all never touched or cut open remain entire and her flesh is yet as supple soft and delicate as when she lived By no Oyntment but her own Sanctity by no perfumes but by her Holy Prayers by no Balsam but her Virgin Purity by no Myrrhe but by her own frequent Tears is that Holy Body in appearance living without à Soul preserved as if it were Immortal nothing decayed nothing putrifyed 25. The Religious Virgins of S. Clares Holy Order whereof S. Catherine was à member often change the Garment she wear's and when The hair of her head growing long is cut and reverently preserved the hair of her head growes longer as sometimes it doth they cut it and Reverently keep the exsect Parcels as precious Reliques Reader These things though strange are most evidently true seen by Thousands not only the Inhabitants there but also by innumerable Travellers who passing through Bolognia have with great admiration beheld the Saint enthroned in her Chair more like one living than à dead Carkasse I have spoken with many Ey-witnesses of this wonder And perused that larger Relation Written by Albergatus whom Petra Sancta cited above c. 12. Petra Sancta cites and wish Dr Still after his other two Pilgrimages courage enough to undertake â third towards Bolognia where if his Eyes dazle not at the sight of à Saint's Body he will find what I here write most certain That done I would have him dive into the Secrets of nature and show me those natural causes whereby à Body dead three hundred years since though exposed to the open Air yea often handled when cloathed and uncloathed can without Incision ever made in it or any Balsam applyed last so long wholly entire as sound and incorrupt as when the Soul was in it 26. That other Miracle seen at Naples where the head and blood of S. Januarius à most Holy Bishop and Martyr are preserved with great Veneration is so certain and famous the whole world over that to write more of it than is known were only to tell you the Sun shines at noon Day In à word the Miracle is thus When the Martyrs head enclosed in à Sylver shrine is taken out and placed on the right end of the high Altar and the blood likewise usually concrete and thick shut up in à little glasse Cruet or viol stand's directly Opposite at the other end the blood visibly Liquifies Bubbles Mount's up and cover's all the sides of the glasse to the very top of the Cruet the Another known Miracles seen to this day in the liquifying blood of S. Ianuarius head removed it fall's down again and remain's concrete as before Thrice every year you have this Miraculous liquifying Blood exhibited to à world of People to wit upon the first Saturday in the Month of May kept in Memory of S. Januarius his Translation and the 19.th of September the very day he was beheaded And finally upon the 16.th of December yearly solemnized at Naples by way of Thanksgiving for à most Signal and memorable favour obtained by the Saints intercession in delivering the City from the burning flames of Vesuvius when some years past it threatned ruin to all Thus much for the usual showing this liquifying blood 27. But the extraordinary Occasions of seing it are more frequent as when Persons of quality or Strangers from remote places come to Naples then with leave of his Eminence the Archbishop the Miracle has been often and is to this day shown to many I VVhen and upon what occasions Shown have treated with four or five of these Ey-witnesses and found all agreeing in one and the same Relation though none more exact than F. Godefridus Henschenius and F. Daniel Papebrochius to whom we may justly add that large and full Relation penned by F. Iohn Rho à great Preacher who after his Lent Sermons ended at Naples anno 1644 was so singularly favoured by the Archbishop for à reward of his labours as not only to se the Blood boil up which he diligently observed but also to hold the glass Viol in his hands for à long time together and show the Motion of it to à world of People then present You have F. John Rho's ample Silvester Petra Sancta Cited under the Title Miracula perpetua p. 118. Relation in Petra Sancta where he call's God to witness that he Writes nothing in his letter to F. Silvester but what his own Eyes with many other Spectators beheld and most carefully took notice of and whoever Saith he had seen the stupendious bubling up of that Blood as we saw it and had not been strucken with à Sacred horrour would have been thought no man but à block or stone unworthy humane Conversation 28. F. Rho also tell 's à strange Accident which happened that very day he saw the Miracle Some of the prime Nobility saith he brought along with them two Turks Captives Then in the service of the Noble Princesse Squillaci These two by the Cardinals command placed neer the Altar attentively observed the Miraculous motion of the blood and returned home with many sad and pensive thoughts The one next morning came to the Jesuits Convent in Naples and told the Fathers VVhat once happened upon the sight of this liquifying blood he had à strange Vision the night past and à Command also forthwith to become Christian having seen enough the day before to work that change in him for said he the stupendious motion of that Blood I clearly saw has made so deep an impression in my Soul that I cannot rest until I be Baptized and professe my selfe à Christian The other of à harder heart ingenuously confessed he had clearly seen the blood rising up to the top of the Viol there boyling and bubling but that he could not desert Mahomet's Doctrin because he thought both Christians and Turks may be saved though of different Religions Quid ego hîc mi Silvester dicam What shall I say here dear Friend add's F. Rho ' but that according to our Saviours words one was assumed and the other left abandoned because negligent when called to Repentance 29. Great Multitudes have been co●●erted to the true Catholick Faith by the Sight of Gre●t Conversions wrought by it this undeniable Miracle which works so powerfully upon the minds of all who se it saith Franciscus Petri in his excellent

avail to corroborate the Faith of Believers now The Churches Approbation impaires not in the least the Doctrin of the Church where they are wrought But of this more afterwards You will Say again if Miracles wrought in the Church make her Doctrin credible S. Austin did not well in omitting to plead by Miracles I answered the Saint proceeded most wisely in taking his recourse to Scripture For had he insisted upon Miracles not owned by those Hereticks The whole Contest would have been whether such as Optatus and S. Ambrose attested had been true or no which would have caused an endless Dispute and Therefore he falls upon an undoubted Principle The Testimonies of the Law and Prophets owned by the Donatists and upon that Ground strongly refutes them leaving Miracles to their own weight and Efficacy The Dr having very lamely cited this passage out of S. Augustine vainly Triumph's and thinks that never two more plainly contradicted each other in this Point than S. Austin and E. W. who saith he appeal's to Miracles for à Proof of the Catholick and infallible Church and such as are equal to those of Christ and his Apostles Of this Equality I have treated already and told Mr Dr wherein Church Miracles The Dr's vain brag as raising the dead curing the blind and healing the infirm are equal and how they differ from the like wonders done by Christ and his Apostles As for your Triumph Mr Dr before the least Shadow of Victory all I say is if it comfort your heart hold on Till you have better perused S. Austin and these my short Notes upon his Doctrin That done you will I am sure have little heart to brag the second time 10. The following Quotations our Dr gathers out of S. Austin are either not found at all in the Passages he cites or so wholly impertinent that I verily believe he never read S. Austin or set them down at random to the great vexation of à Reader For who would not be vexed to se an Author magnificently cited in different Characters and when he turn's to the Dr Still page 582. place pointed at find's nothing like it Thus the Dr Quotes S. Augustine to this purpose Viz. That Miracles are no Proof of the true Church for S Aug. trac 14. in Joan. cap. 3. though Pontius and Donatus might do vvonders and see visions yet Christ has forevvarned us not to be deceived by Miracles First there are no such words in this place or any thing like that Sence 2. Were the sence found els where you have thus much only Asserted and it is very true False Miracles are no Proof of the true Church 11. The Dr ' s next Quotation is nothing De verbis Dom. serm 18. to his purpose Briefly S. Augustine in that place compares the Miraculous cures wrought by our Saviour on Souls now with those which he anciently did upon Bodies here on earth and calls these the lesser cures grounding his Discourse upon this Principle As the Soul is more excellent than the Body so à cure wrought in that nobler part of man is greater than Miracles done upon à Body which our Lord did to draw men to Faith Now saith the Saint when Faith is spread all the world over He work 's those greater wonders in Souls And for Spiritual Cures esteemed greater than Corporal that cause shewed those lesser done on Bodies Now he open's not the Eyes of the blind yet open's the blind hearts of men by the Preaching of his Doctrin Novv he raises not dead Bodies yet brings à foul that vvas dead to life again Novv the deaf hear not yet the hearts of many shut to his sacred vvord are so opened that they Believe and live in obedience to his Lavves before neglective of that duty Thus S. Austin whose main Drift is not to deny Miraculous cures wrought upon the infirm for these he evidently own 's above but to give Preheminence to our Saviours own proper Spiritual cures dayly wrought in the Church of God by Divine Grace and the preaching of his word which the Saint deservedly esteem's greater wonders 12. To the End you may see this was the S Aug. l. 22 de Civit. c. 8. only thing S. Augustine aimed at Turn once more to his eight Chapter where you read of the dead raised to life of the blind restored to their sight and of desperate diseases perfectly cured You read moreover of one Martialis à Prime grave man most averse from Christian Religion Martialis cured in soul and body who by the earnest prayers of his Pious Sonin-Law made at S. Stephen's Altar from whence He took some Flowers and in the night time laid at his Fathers head With the successe he wished The very next morning He was found à Paenitent Convertite called for à Priest and was reconciled having ever afterwards S. Stephen's words in his mouth to his last breath Lord JESUS receive my soul Thus you see that both corporal and spiritual cures were wrought in those Dayes 13. The last Testimony our Dr Quotes out Quaest ex novo Testam c. 63. of S. Augustine may passe for one of the most famous or infamous rather That ever man cited You have the place pointed at in the margent where the Saint is supposed to Assert and he speaks fully to this Purpose saith the Dr that Signs and Miracles vvere vvrought by the Apostles to bring men from Insidelity to Faith c. No harme hitherto then followes this Addition for the Dr's purpose Amongst Believers Signs and Miracles are not necessary but a firm hope If this Author speak of an absolute Necessity it might be answered All latter Miracles are not so necessary though God of his great mercy hath pleased to show them for other Reasons and à main one is to distinguish the true Church from all Heretical Conventicles Yet I have not said all Know Reader 1 These Questions out of the old and nevv Testament full of grosse Errours are not S. Augustin's but the work of some Heretick as Bellarmin observes Perhaps of one Hilary à Roman Bellar. de Script Eccl. verbo Aug. Bell. verbo Ambrosins Deacon who wrote many Books and propagated the Luciferian Schism See Bellarmin cited Hence it is that these Questions in the Lovain Edition of S. Austin printed in à different Character are there also taxed of many grosse Errours the like you may se in Frobens The Dr's quotation not found at all Edition Yet here is not all Worse followes And t' is my greatest Exception against the Dr. Reader I have perused that 63. Chapter as the Dr Entitles it others call it the 63. Question which is very short and do assure you there is not so much as one word or syllable like that which the Dr imposes upon this Author Is this fair Dealing think ye 14. From these Testimonies of S. Augustin Dr Still page 584. saith our Dr laid together we observe

know more accurately all natural Secrets than mortals do They can when God permits show strange Effects and very real ones also I say Real For all are not though some be meer Illusions of the eyes or Phansy as Delrio and Michael Medina Largely prove and solve the contrary Arguments Delrio Dis gnis magic lib. 2. quaest 16. Medina cited lib 2. page 56. Delrio l. 2. quaest 10. Delrio cited quaest 16. However real saith Delrio no Divel can change the now setled order in Nature or by local Motion or otherwise unfasten the established course of the Vniverse whereof the Divel is à part only And à part cannot do more than the whole 9. Delrio showes that Witches are really transported by Divels to remote places where many meet together sport and banquet For Proof hereof he relates two strange Stories the one borrowed from Gulielmus Neubrigensis is of à Neubrig l. 1 rerum Angl. c. 38. Countryman who passing one night by à Grot heard Singing and merriment looking in he saw à large room all enlightned with à great number of men and women feasting together One who served these Guests offered the man standing at the Door à Cup to drink but he wiser povred Delrio's Stories of Two Magicians out all the liquor and rid away with the Cup as fast as his horse could run The Cup saith Neubrigensis made of à strange unknown matter of à fashion also no less odd and unusual was presented as à Gift to Henry the Elder King of England and afterwards given to the King of Scots 10. The other Story Written by Robertus Triezius one of Lisle Delrio recount's and showes Delrio quest 6. à pritty strife between two Conjurers The one had laid hold of à young woman placed on à wooden horse behind him and carried her through the Air by à Castle in Burgundy where as it happened another Magician was with many more at à banquet That strange sight discovered of à couple so well mounted riding through the Air The Conjurer in the Castle began his Charms and forced man woman and horse down into à Plain before the Castle where they remained immoveable The Conjurer with his woman thus fixed perceiving that the other in the Castle had thrust his head and neck out of à window between two barrs of Iron to revenge himselfe presently clap't à great pair of branched horns upon his forehead He could not draw his head back the horns hindred forward he durst not venture the Precipice being fearful Finally an agreement was made The horned Magician dismissed the other with his woman and the Brother Conjurer on the Plain in requital took off the Magicians horns within the Castle If these Stories be true Written as very certain it seem's clear that all things told of Magicians are not meer Illusions or fancies only Delrio Quaest 10. 11. Notwithstanding such real matters done I assert with Delrio and others that neither Divels cannot by their natural Power produce any substantial Form Divel nor Magician can by their natural Power immediatly produce any substantial Form for an instance the substantial form of Fire The reason is clear Nemo dat quod non habet No cause can naturally give being to an effect which is not precontained in its natural Virtue But no more can the Divel immediatly give à real being to the substantial form of Fire of à rat or Serpent than produce another Divel or one soul another Soul I say immediatly without Dispositions previously introduced into à Subject fit to receive such à Form which are not done in à moment Exod. 7 11. 12. Some willing to oppose this Doctrin urge that Feat of the Aegiptian Magicians whose Rods cast down like that of Moses were turned into Serpents And this done by Necromancy was à work of the Divel and no illusive but à true real Conversion as appears by the words of Scripture Similiter ac What is to be said of the Aegiptiā Magicians Moses They did as Moses had done So S. Augustine and many Fathers Judge Quoted by Delrio whence it followes that the Divel can give being to Substantial Form's I Answer he can help to such productions of imperfect Animals usually called Insecta in case he more quickly introduce into à Putrified rod apt dispositions for à frog or Serpent which Caitan thinke was here done But this reaches not to the Immediate Production of either substantial or accidental Form Others say That the Divel by à slight Legerdemain secretly conveyed into the place of the Magicians Rods true Serpents and so solve the difficulty Be it how you will Moses his rod changed into à Serpent devovred that of the Enchanters and therefore was evidently the greater Miracle 13. By all hitherto noted our Assertion above Viz. That neither Divel nor Magician can raise the dead to life seems more and more confirmed which appear's à greater work than to produce any natural substance A further reason hereof convinces The Soul separated from the Body is either held mortal or immortal Why Divels cannot raise the dead If mortal it perishes and cannot return again but by creation But no Divel can Create or produce something out of nothing This being the work of God only Omnipotent If immortal it is cast out of this Universe and consequently nothing in the order of nature has Power to act upon it or to reduce it to the Body which it first informed Whence Franciscus Victoria notes Victoria Tom. 2. de arte Magica page 279. excellently well That these Divels are usually employed about lesser matters in finding out Thieves or Robbers who have deprived men of their goods Much more they cannot do 14. But what shall we say to the VVitch of 1. Reg. 28. v. 19. Endor by whose Charms Samuel long before dead appeared and told King Saul of the ill Success of his war as also of his death the next What to the with at Endor day Some Answer Samuel did not appear but think another spirit assumed his shape and spake to Saul This opinion seem's contrary to what we read in Ecclesiasticus where Samuel is Eccl. 46. 23. said after his sleep or death to have notified to the King the End of his life and exalted his voice out of the earth in Prophesie It is also contrary to the Doctrin of S. Austin expresly teaching that Souls S. Aug. de curâ promortuis gerend departed this life often show themselves to the living and he takes one proof from this Appation of Samuel And who can doubt but that Moses being dead appeared with our Saviour in Samuel truly appeared his glorious Transfiguration Samuel's soul therefore called out of Lymbo truly appeared but not by the Charms of that Pythonical woman for the Apparition prevented her Enchantments and was sooner than she expected whence like one amazed she cryed out at the Sight of Samuel and asked why Saul had deceived her 15.