more in the place Cited above was either brought to passe by Virtue of true Miracles or not if by Miracles we have our intent if not plain reason witness S. Austin teaches that no greater Miracle can be conceived than to behold à sinful and unbelieving World converted without the Miracles we plead for Answerable hereunto others Argue and methinks pertinently These Blessed men who wrote the History of the Gospel and registred our Saviours Miracles with their own at last as all know couragiously endured violent deaths to Testify that the Doctrin and Miracles they wrote of were no Leger-de-main but sincerely true In doing this we must either judge them horridly impious or stark mad if they registred matters of Fact that never were or contrarywise own them Divinly inspired and faithful Ministers of their great Lord and Master Say they were impious besotted or mad you utter the greatest Paradox that ever mouth spake and must confesse that whole multitudes wise and learned were converted to Christ by wicked and mad Impostors which proves him or them impious and utterly bereaved of Judgement that dare upon no ground avouch à Fiction so shamfully incredible These first followers of Christ therefore proceeded with all Sincerity and registred their great Masters Doctrin and Miracles most faithfully 17. A third Proof methinks Very convincing may be thus proposed Should à Stranger come amongst us from the furthest Parts of the world and tell us he hath heard much in his Travels of great wonders done by à man called Jesus Christ as also of Strange Miracles wrought by some poor followers Christ had named Disciples and very willing he is to be better informed concerning the truth of these divulged Wonders To give this man rational Satifaction I would in the first place put into his hands the History of the Gospel where these Matters of Fact are recorded and next demand whether he can more rationally call into doubt the truth of that History owned by innumerable How à Strâger may be satisfyed that doubts of Christs Miracles multitudes à true Book at least upon humane faith than in prudence Question the verity of any other History he own 's true In case he boggles at the History I must know Why and upon what rational ground he boggles Now this ground after some little discourse will appear so remote from being rational that it can come at last to nothing but à selfe conceipted Fancy because it is utterly impossible to make any more just or reasonable exception against the plain History of the Gospel than against any other known or received true Story Thus much cleared which no Enemy of Christ unlesse most unreasonable can deny our Stranger casts his thoughts upon Iewes and modern Sectaries and finds these by their own confession so destitute of Miracles that none among them can pretend to any since Christianity began Next he peruses the Gospel see 's with what Candour the Evangelists recount our Saviours Miracles and seems willing enough to hold all true upon humane Faith because he finds no reasonable exception against them yet stick 's much at one Passage where we are told of greater works to be Iohn 14. v. 12. done by those who believe in Christ than he had wrought If this can be made out and verifyed saith the Stranger Christ did not only foretel future things which is proper to God but it followes also that after his death and leaving the world He did as if present with some choise Servants impower them to perpetuate the like visible Wonders he had wrought Christ therefore Saith he was either very unwise in promising so largely while he lived if he never performed it or if he really made all good he worthily deserves credit and ought to be believed before any that hitherto taught the world for though we read of some Heathens who gloriously set forth their own Wonders yet none of them dared to Prophesy of doing Miracles after death by others neither did they for ought I know work any by men of the like Belief or Profession with them Thus the Travaller discourses and urges to have these latter Miracles wrought by Christs Servants rationally laid forth to an unbyassod Judgement To Satisfy the difficulty here proposed 18. All know that matters of Fact as Miracles where of we now discourse are not proved by Principles taken from natural Causes or the deep knowledge of Metaphysical learning for who will go about to show that Caesar was à glorious Warrier or Cicero an Eloquent Orator by Metaphysicks or natural reasoning None can attempt this All therefore that Argue pertinently must rely upon other proofs and plead as we have done for Apostolical Miracles by the publick Fame of them spread the whole world over or finally Reason thus It is manifest that those first Blessed men however weak in them selves without force of Armes ruined the Idols of the Gentils and converted innumerable to Christ Ergo they wrought great Miracles answerable to that Ruin and the admirable Conversions done by them 19. To give more force to these and the like Vpon what Principles Miracles are proved Proofs I doe not only as S. Chrisostom advises take into my hands the Apostles Acts written by S. Luke where we read of stupendious Miracles but I also reflect upon our Saviours antecedent Promise concerning greater Works and further evince the real truth of that Prophesy by the consequent visible Wonders which those first blessed men wrought here on earth And first I might tell you it is clear from the Prophesies of the old Scripture that the ancient Priesthood among the Iewes was to fail and à new King and Priest raign for ever that à Church once barren should have many Children as we proved above It is again clear that these Prophesies were fulfilled when Christ our Lord established his own glorious Kingdom the Christian Catholick Church and though Iewes seek to darken the light of those clear Predictions yet it is evident that Christ has had à glorious Church in the world above Sixteem Ages which as Tertullian observes stood not confined to one Tertull. lib adversus Judaeos cap. 8. or more places like the Empire of Nabuchodonosor or Alexander but Vbique porrigitur c. has à vast extent is believed every where Reign 's every where and is reverenced in all places Hence I Argue When innumerable worthy How Worthy Credit those VVitnesses are who defend Miracles Witnesses within one only Kingdom against whom never just exception was or can be made unanimously averr à matter of Fact assented to as an undoubted Verity That is held Unquestionable So all prudently judge such à Prince as Henry the. 5th to have once gloriously reigned in England because many worthy Witnesses never rationally excepted against Avouch it as à certain Truth but à far greater cloud of worthy Witnesses members of Christ's glorious Church against whom their was never any Just exception openly declare and
gave mighty lustre to all his Pride and glory When behold the Servant of God S. Babylas like another Elias or S. Iohn Baptist with an undaunted Spirit confounded his folly suppressed the Tyrant and drove him though Majestically attended out of the Temple Thus S. Babylas stop't the mouths of the impudent who think forsooth the Power we asscribe to the Apostles nothing but vain boasting Thus he proved by Laying forth the like Signs that what those first Blessed men did was from Power given by God above the force of nature Much more S. Chrys page 878. S. Chrysostom relates to the eternal glory of this renowned Martyr while he lived to set down all particulars would seem over long to the Reader 4. A few words therefore of S. Babyla's manifest Miracles done after his death For as S. Chrysostom notes the dayly Miracles wrought by Martyrs now glorious in Blisse are many and amply proved by the frequent Concourse of People to honour them with the like honour as is â—â—ven to S. Babylas 5. When S. Babyla's Martyred Body was by the Emperour's command brought neer to the S Chrys page 884. Temple of Daphnis à place where all Debauchery and wickednes reigned Behold à certain small and gentle Air breathed out on all sides where the Martyr lay wrought so Powerfully Miracles wrought by S. Babylas after his death upon the minds of those formerly Debauched that they loathed their past Wickednes and after they had been where the Saints bones were found in Themselves à strange Alteration now thoughtful of nothing but of living à Vertuous life for the future Dismissed from S. Babylas's Shrine à strange amendment followed this stupendious Miracle not easily read of in the lives of other Saints An eternal silencing the Divels that used to give Lawes in the Temple of Daphnis was so Prodigious saith S. Chrysostom S. Chrys page 885. That if any doubt of the admirable Wonders of Christ's Apostles he or they ought to desist from that Impudence and cannot but be induced to à right Beliefe upon à serious View of those Miracles wrought by S. Babylas But wonder nothing saith he the Power of Saints is so great that Divels cannot endure their Very Shadowes Nay fear the very Shrines and Garments page 882. of Martyrs whence it is that God has left us their Holy Reliques And then further tell 's you How S. Babylas discovered the Gentils Impostures laid open their cheats and gained by the Miracles he wrought immortal prayse and glory Thus much I have faithfully collected out of S. Chrysostom's long Discourse Judge Reader whether the Saint be not à strong Maintainer of Miracles 6. Judge Reader also whether our Dr Dr Still page 578. Shuffles not when to cast a Mist before à vulgar Reader he distinguishes between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wonders and Signs Wonders the Dr calls those Extraordinary things the Martyrs did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Signs with him are such Miracles as gave Testimony to the Infallible Commission vvhich Persons had from God to deliver his Doctrin And S. Chrysostom saith our Dr expressly Assert's that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were ceased First I see no Distinction between Wonders and Signs either to our present Purpose or in S. Chrysostom's Sence For if the works whereof he speak's be as they are done by the Power of God above the force of Nature you may Promiscuously The Dr's distinction between Wonders and Signs useless in this place call them now Wonders now Signs as you please and boldly averre that God thereby commissioned S. Babylas and the other Martyrs faithfully to deliver Divine Doctrin 7. Now that their wonders were Signs from Heaven and proved them commissioned to Propagate God's revealed Truths is evident out of S. Chrysostom's whole Discourse For first He applyes our Saviours words of greater Things to be done by those vvho believe in him Than he had done But our Saviours Miracles were not only wonders in the Dr ' s Sence but Signs also of his being sent from God to teach the world Ergo the Martyrs Miracles if Christ's Prediction belong to them are both Wonders and Signs of their being commissioned to deliver the Verities revealed in Holy Writ Say I beseech you had any one seen the Miracles done by S. Babylas and other Martyrs would he not have exclamed as that poor widow did after Elias 3. Reg. 17. v. 24. had raised her Son from death Novv in this I knovv thou art à man of God and that the VVord of our Lord is true in thy mouth 2. S. Chrysostom cited above uses the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sign when he tells us that such Signs or Miracles though not so necessary for the Learned avail much to strengthen the Faith of weaker understandings 3. As you have heard S. Chrysostom Argues thus If the Apostles Miracles had not beer Conviction enough to beget true Faith in men then living the Signal Miracles of S. Babylas had so much efficacy as to reclaime them from their Impudency Behold saith he the Gentils and the Divels Power utterly conquered became so mute and Silenced after our Saint as à Master or Commander had stop't their mouths That they never spake word though most busily lowd before in that Temple of Daphnis Tell me Reader whether this admirable Miracle may not bear Parallel with the like done by the Apostles Lastly and this Reason convinces The blessed S. Chrysostoms convincing Argument Apostles in their curing the sick casting out Divels c. Manifested by such Signs or extraordinary Miracles That Christ our Lord gave them commission to preach the whole world over But saith S. Chrysostom there is no Country No People or City where such new and unlook't for Signs have not been wrought and publickly divulged though not in the like ordinary manner as we shall note presently Therefore unless the Dr can make it out that the very same Miracles wrought by an Apostle and à Saint of à latter date S. Paul for example and S. Babylas are Signs in the one and not in the other which is impossible he is obliged to retract his Doctrin 8. By all hitherto said you see first that the word Miracle used by the Latins and the Church more significantly expresses the Nature of Works done by the Infinite Power of God than that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sign For à Sign taken in à General way belong's to Things not all wonderfull smoak is à natural Sign of fire our words by Institution are Signs of the speakers mind and the matter spoken of whereas the word Miracle lead's every one to à clear Perception of works done above the force of nature You se 2. The Dr ' s beggarly Put off or empty dissatisfactory Glosse brought to nothing when he saith that the extraordinary things done by Martyrs were only attestations of their Sanctity or being highly in Gods
ad Timo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. that is Hom. 10. Chrysostom is more forcelesse where the Saint Demands From whence shall Christians now be moved to believe From Signs or Miracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but these are not wrought Here the Dr fraudulently leaves off To unbeguile the Reader know that the Saint inveighs against the reprehensible Manners of many then living who too much loved Themselves desired to appear great in the World and had à horror to think of Death Then he Ask's how can these men be brought to Believe What by Signs or Miracles But these are not now wrought By the Holy and Saintly lives of others Alas they are not now seen By laudable Works of Charity There is no Vestigium of them amongst men And we saith the Saint are the cause of these Evils whereof we must give account to God Let us therefore awake out of this drowsiness and amend our lives c. Say now I beseech you can any Inferr hence when S. Chrysostom speak's like à Preacher that he really Judged there were none the whole world over that loved God in those Dayes but sought them selves Honours or Dignities None the whole world over that gave Evidence of à Vertuous life None the whole world over that did any works of Charity It is highly senceless and no less is it improbable that the Saint Judged no Miracles were then done in any part of the whole Christian world when he knew not what passed the Tenth part of it All therefore he saith is that God ceased to shew new Signs to such lewd Livers who if Christians had Miracles enow partly recorded in Scripture partly known by the History of all Ages abundantly sufficient to awake them out of their Dulness and draw them to à better Life 18. Another Quotation contain's nothing like S Chrys l. 4 de Sacerd. cap. 4. à Difficulty where S. Chrysostom speak's worthily of S. Paul and prefer's the Apostle before men then living Though saith he I speak not this to insult over any in our time yet I cannot but wonder at their boldnes who dare compare Them selves to this great Doctor Alas were all our men assembled together in one place and should with à thousand Prayers and tears begg the favour they vvould never do so much as S. Pauls hanker-chief did Most true Doctrin because Miracles Miracles are not infallible wrought at the Prayers or tears of pious men being God's free Graces bestowed upon what Persons Providence pleases best knowing our Necessities are not infallibly wrought at à Call or when men though most Pious and devout would have them done Whence it is that many great Saints have wrought fewer Miracles than others Perhaps less eminent in Vertue Saints may humbly pray that God manifest his Power when and as often They Judge Circumstances require it But still with à perfect Resignation to his Pleasure but to pray to shed tears for more would be insoleney and justly deserve reproof 19. The Author of the Imperfect work Author oper Imperf Hom. 49. in Matt. Bellar. de Script Eccles verbo Chrysost Quoted also by the Dr hath little credit with us First because an Heretick either composed it or at least corrupted the Work as Bellarm in Witnesses 2. Upon this Account that it contain's Evident contradictions for there the Homousiani are called Hereticks and yet to affirme that the Son is lesse than the Father is held an Heresy Se Bell. cited 3. In this very 49. Homily An Author quoted by the Dr that speak's Contradictions it is said that formerly true Christians were Differenced from the false by the Miracles which they wrought false Christians Saith he shewed nothing but empty Signs the true Christians wrought true Miracles soon after we are told that this working of Miracles is vvholly taken avvay A plain Corruption contrary to S. Chrysostom's express Doctrin above where he Saith that God never ceased to vvork Miracles in every Age And such as the Apostles vvrought Yea more numerous in after Ages and in that Sence greater though inferiour to the Apostles Signs if we respect the singular Priviledge of the Ordinary Power granted those first great Masters whereof enough is spoken already 20. Our good Dr having done with S. Chrysostom methinks unseasonably enough return's to Capgrave and Colganus and after à Rehearsal of some strange Wonders related by them debates à Question little to our Purpose Whether any since the Apostles times had the Gift of speaking divers Tongues or were understood Some say Yea others No which proves if the Writers be truly Quoted that some have erred light where you will whereof more hereafter it little import's our present Controversy I therefore wave the Parergon and will Examin other Testimonies alleged by the Dr proving as he Thinks that all true Miracles ceased after the Apostles time and one cited by Mr Dr is the Chancellour of Paris Gerson contra sectam flagelantium tom 1. page 641. Iohn Gerson who favovred not that Sect of men whipping themselves to blood neither liked he Those that spake of new Miracles to confirm the neer Approach of the Day of Judgement or the speedy comming of Antichrist But call's them Phansies and old mens Dreams Thus farr the Chancellour speak's with great Reason And most judiciously add's That Miracles now à dayes are to be held much suspected Nisi prius factâ examinatione diligenti Unless first rigidly examined which Exception implies no Denyal of Miracles but rather Supposes them wrought Soon after followes Gerson's Letter to S Vincentius 21. Reader I have perused that Letter twice and find that Dr Still most injuriously imposes two things upon Gerson which he never wrote in this Epistle The one That he expresses no great Admiration or esteem of S. Vincentius whereas the contrary is evident For he calls him à most famous Doctor and one that Zealously sought the Good of Souls That he had heard much of his renown by the report The Dr deal's most unworthily with the Chancelour Iohn Gerson of the General of his Order c. The Second falsity is intolerable which yet the Dr Writes in à different Character This Author saies he and he alludes to Gerson or to none makes no other Difference of Signs Than that the Miracles of false Christians were only in appearance whereas the Miracles of true Christiant were real and benefical to the world But now and this I except against This vvorking of Miracles is vvholly taken avvay and only false Christians Pretend to it Thus the Dr and brag 's when he has done of his Quotation being so strong That he expects no other Answer to it than calling the Author of it Heretick Reader all is most false there are no such words in Gersons Epistle nor any thing like them How the Dr will clear him selfe from worse than Jugling here I know not while he made use of the same Edition I have before me as appear's
the End they may be publickly read before the People Now S. Austin relates these Miracles to the End they might be publickly known Reader observe well S. Austins ensuing words Id namque fieri volumus for it was my express will that they should be publickly read mark his reason Cum videremus c. Because when we saw the Signs and Miracles wrought frequently in our time just like those which God anciently manifested to the vvorld He means when the Apostles Preached I endeavorred that the Memory of them should not Perish Here S. Austin plainly Assert's Miracles to have been wrought in his Dayes in true worth Answerable to the Apostles Signs For if the raysing of Eutichus from death effected by S. Paul justly deserved the name of à true real Miracle I see no reason why the Resuscitation of three or four Persons wrought at S. Stephens Relicks may not also be called works truly Miraculous I wish the Dr would give any Disparity if we precisely attend to the wonders in Themselves and moreover desire he would not so slightly One grand Miracle highly esteemed by S. Austin passe over as he doth that Grand Miracle whereof S. Austin makes an high Account at those words Vnum est One Miracle more vvrought among us vvas so clear and illustrious Saith S. Austin that there is none at Hippo who have not either seen or heard of it It cannot be forgotten The Substance is thus 28. There were seven Brothers and three Daughters born in Capadocia of honest Parents who cursed by their Mother then à widow for some great wrong She Conceived done her by these Children It pleased God after the Mothers curse to add his severe Punishment also A horrible fearful shaking Seized on all the members of their Bodies whereby their Eyes and countenance appeared so gastly that none could endure their deformed Looks In this sad Condition they wandred from â—o place place and at last two of them à Brother called Paulus and his Sister by name Paladia came to us à little before Easter and dayly frequented the Church where the Memory of the glorious Martyr S Stephen is celebrated humbly praying that God would take off that Punishment and restore their former health Young Paulus entring the Church on Easter Sunday when many People were present praying at the Lattices of the Holy Place on à suddain fell flat down and lay there without Trembling like one fast à sleep Some would have lifted his Body up others desirous to see the Event said No. Soon after he stood up of himselfe free from Trembling because saith S. Austin he was perfectly cured The joy Paulus and his sister Paladia Miraculously cured the Clamours the Gratulations the Thanks given to God upon the Miracle resounded the whole Church over no man held his peace all praised God and I saith S. Austin giving thanks also rejoyced with them This done the recovered Patient came to me fell on his Knees and then all again cryed out with à lowder voice These Clamours ceasing the Divine Scripture was read and I spake upon one Passage à few words not many for I thought it best in so Publick à Joy that all should rather consider the Wonder God had wrought than hear me speak Paulus dined with me that day and related the whole Story of his own and his Brothers Calamity Much after the same manner his Sister Palladia within à few dayes falling down at the Cancels by Gods great mercy recovered perfect health 29. See more of these Miracles in S. Austin the few here mentioned I purposely set down to unbeguile the ignorant whom our Dr plainly cheat's when he produces this learned Father as one that Opposes latter Miracles or at least such as the Apostles did I appeal to the Judgement of all learned men and Ask whether the restoring sight to the blind raising the dead and curing incurable Infirmities may not be parralleld with the Apostolical Miracles I Ask again whether S. Austin after so ample á Relation of God's wonders done in his dayes filthily forged Stories told lyes to deceive the world or contrarywise Spake Truths well known to himselfe and innumerable others then living It is horrid to Judge nor dare any man in his Wits avouch it That all the Miracles recounted in this one eighth Chapter are lowd lyes or forged Tales what then can be said but that they Must â—â— be owned Truths sincerely set down upon as great humane Authority as may seem Satisfactory to the most prudent and Judicious Yeild this and the Dr must admit Miracles of the first Magnitude to have been done in the Church distinct from those the Apostles wrought 30. To producc other Testimonies out of S Austin de utilit cred c. 17. contra Epist fund cap. 4. S. Austin most home and pregnant for Miracles would be too large à Task These few quoted in the Margent which stedfastly held that great Doctor in the Catholick Church afford light enough Viz. The fulfilling of Prophesies the laborious Travels of the Apostles the Reproaches and blessed death of Martyrs and besides great Vniversal and puissant Signs glorious Miracles Pro opportunitate temporum when it best pleased God to work them And shall we then fear saith S. Austin to hide our selves in the Lap or Bosom of this Church after so special Divine Assistance shown us and great Fruit done by it Shall we doubt to do so when we se the Church raised to the height of Authority while all Generally acknowledge it descended to us by Miracles held S. Austin in the Catholick Church à continued Succession of Bishops from the See Apostolick Hereticks who in vain snarle at this Oracle are condemned by the common Iudgement of men by the wisdom of Councils as also by its glorious Miracles I say add's the Saint not to give supream Authority to this Church is in Good earnest Notorious impiety à headlong Pride and Arrogancy Judge Reader and I wonder Dr Still trembled not when he reads these words whether S. Austin owned not Miracles vvrought in the Church as à main Motive to believe in it Twice over he recurr's to Miracles as his Proof in the Passage now cited and repeats the same in his Book against the Epistle which Manichaeus called his Foundation Yet forsooth our Dr would perswade us that S. Austin opposed all signal and remarkable Miracles Those only excepted which Christ and his Apostles manifested to the world Most untrue Doctrine We now proceed to the Dr ' s ill Account given of S. Austins Opinion in this matter CHAP. X. Of Dr Stillingfleet's shuffling and unworthy dealing with S. Augustine Not one Testimony produced by the Dr makes so much as probably against great Miracles wrought in the Church The like Account we give of other Authors falsifyed by the Dr. 1. TO proceed clearly I say first No No Catholick Author denyed great Miracles wrought in the Church Catholick Author ever yet
forgery in Miracles and so do I They moreover tax some Writers off Errours in recounting the Gests of Saints and I highly applaud them when they speak Truth and prove it yet all are far from denying true Miracles to have been wrought in the Roman Catholick Church wherein lies the whole Debate betwixt the Dr and me Observe I beseech you The Dr makes à great Account of one Testimony produced out of Luke D'Achery who set forth the Lucas d'Achery lib. 1. c. 1. 2. 3. de pignoribus Sanctorum Paris print 1651. works of Venerable Guibertus Abbot of Novigento where some things thought by the Vulgar great matters though meer Illusions are much reproved For an Instance A Boy belonging to à Souldier chanced to dye on good Friday the People because he dyed that day made resort to his Tomb offered wax candles and other little Donaries as Testimonies of their Devotion Some feigned themselves deaf others lame and the Abbot of that place willing enough to have men think that Miracles were wrought there gave encouragement to à beliefe of these Fopperies Two or three Stories of the like nature Achery relates out of venerable Guibert Immagin all be faithfully told And ask as I did above whether this Consequence be tolerable False Miracles have passed among the Vulgar for true ones Ergo never true Miracles were wrought in the Church I Ask again whether this Argument be not à clear conviction ad hominem D'r Still believes the venerable Abbot of Novigent in the Relation he gives of feigned Miracles which some by abuse judged true Ergo if we plead by the Abbots Authority Dr Still is obliged to believe him when he plainly set's down and own 's true Miracles to have been wrought But most An Argument ad hominem against the Dr. evidently the Abbot confesses à hundred times over that God has done innumerable great Miracles in the Church Therefore if he deserves credit in his Relation of Cheats why should he lose it in the other part of his History 5. Now to point at all the true Miracles D'Achery Lib. de Laude B. virg c. 10. 11. à pag. 302. owned by this Abbot would be à long Task Two or three set down in D'Achery whereof one most prodigious wrought upon à woman called Theodeberta by the assistance of the blessed Mother of God may give Satisfaction to every Reader In à word this Theodeberta condemned to Dy for having Slain à young man that solicited her to Lewdnes after earnest Prayer made to the blessed Virgin humbly confessed her fault and vpon her Publick confession was to be burned in à great Pile of wood There tied to à Stake halfe naked A Stupendious Miracle seen by many Ey-witnesses the wood wholly consumed the bands also wherewith the was bound burnt to Ashes Theodeberta stood still in the middle of the Flame without any hurt at all Her Enemies seing this furiously heaped more wood upon her set that on fire and barbarously struck the poor Penitent with their long Poles but all would not do not so much as one hair of her head nor the Linnen-wear she had on much less any part of her Body received Dammage This Miracle recounted by Guibert in the place now cited was seen and attested by innumerable Ey-witnesses What saies our Dr must the Abbot be believed when he Tell 's us of Cheats and lose all credit while he recount's true and undoubted Miracles Had the Dr dealt ingenuously he should have Said Abbot Guibert 't is true speaks of many Impostures practized in that Age But withall own 's unquestionable Miracles This latter Mr Dr fraudulently omit's and therefore notoriously trangresses against sincerity in setting down one halfe of à Story without the other 6. What followes in the Dr to his Page 610. is such flight stuff as you have heard little worth notice So is that too often babbled out Flaw imputed to Baronius who it seem's mistook the Signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore is mercilesly handled though the Cardinal corrected the Errour before Mr Still was borne Such trash as this out of wearisomnes I passe by and will examin other Quotations where you shall see far greater flawes on the Dr's part than the mistake of à Greek word comes to Of Dr Stillingfleets Flawes in his false and faulty citing Tostatus Roffensis Didacus Stella and Iosephus Acosta 7. Our Dr first Quotes Alphonsus Tostatus Tostat in c. 9 Levit. cited by the Dr. the learned Bishop of Avila and so unworthily pervert's his whole Sence that I am scandalized at the Proceeding Tostatus demand's why God in the consecration of Aaron the first high Priest sent fire from Heaven to consume his Sacrifice And Answer 's the Miracle was not done principally for Aaron but to testify how the Sacrifice of any Priest became acceptable to Almighty God And therefore saith Tostatus there appeared no necessity of having the same Miracle renewed at the consecration of other Priests In like manner add's this Bishop at the beginning of the Primitive Church clear Signs appeared to those who were Observe the Miracles whereof Tostatus speaks baptized and converted to Christ The Holy Ghost Visibly fell upon them in the forme of à Dove as we read in the Acts of the Apostles These words which explain the whole drift of Tostatus our Dr fraudulently omit's But now saith he Such Miracles and Mark the Expression are not wrought upon the converted neither doth the Holy Ghost descend Visibly on the baptized as he then did Afterwards Hee gives the reason why these great Miracles were necessary at the beginning of Christianity Because the Mysteries of Faith are not Demonstrable and therefore when the Gospel was first preached Fuerunt ista necessaria those visible great Signs were necessary to introduce it but now being established there ought not to be any such Miracles Thus most faithfully Tostatus true Doctrin laid forth with the Dr's jugling Tostatus if you doubt turn to the Place cited and believe your own Eyes That done you may justly admire the jugling and too open fraud of this Dr who forsooth because Tostatus Saies and truly that those Visible Signs of the Holy Ghost descending upon the converted newly baptized are not seen in this Age will needs thence infer that he Denies all other Miracles Is this either Conscience or any consequence God showes no more some kind of Miracles Ergo he works none at all May not I truly assert that God in the latter Ages of the Church never wrought so many prodigious wonders at once as he did at our Saviours Sacred Passion when the Sun was darkned the Rocks were split the Dead came out of their Graves c. Can any hence inferr That I therefore Deny all other Miracles wrought at Loreto at Compostella and Sichem Certainly No. Because though I grant not such admirable Wonders ever to have happened since our Saviours death I may yet
the Mores were converted upon it Doth this condemning the Mores Incredulity imply à Denial of all Miracles Stella in c. 16. Lucae page 292. 1. Colum Certainly no. But to take all doubt away read Stella where he saith there are very many Miracles vvroûght vvhich for number and greatnes are admirable and far surpasse all those Signs granted to unbelievers and therefore the faithful are easily discerned from Infidels by Miracles God's ovvn certain Seals and knovvn Characters of Truth Yet more Those saith he who believe not the Roman Catholick Church will believe no Miracles Though the Dead were raised to life again Is this to tell us as the Dr falsely imposes on Stella that the Power of Miracles is ceased 16. The Dr replies Stella doth not only Say 2. Colum ibidem that the Povver of Miracles ceases now proved false But moreover affirm's that the receiving of it vvould do more hurt than good For men vvould Say that the Christian Faith vvas not sufficiently confirmed before I Answer The Dr once more egregiously cheat's the Reader For Stella speak's not of all men But only of such as are actually Believers And saith that all fully persvvaded of the Truths they believe and firmly embrace need not to seek after new Miracles for this End and mark the words to confirm that Faith they hold most certain which is true Doctrin Then presently Hee More of the Dr's Iugling adjoyn's if such believe not Moses and the Prophets he means the Doctors and Pastors of the Catholick Church neither will they believe though they saw men raised from the dead Hence you see how the Dr would Trapann you while out of this true Principle A faithful man actually Setled in à firm beliefe of all the Catholick Church teaches ought not to require or desire more Miracles to confirm that faith From this Principle I Say he would infer that Miracles cease and conclude That God out of his great mercy will shew none in order to the Conversion of Infidels Iewes and Hereticks Is this consequence good think ye Miracles for such and End as is specified are not now necessary Nay for that End would do more hurt than good Ergo it is not convenient that God work them upon other Design 's Viz. For the glory of his Church for the confusion of Infidels or as Stella notes for à clear Mark whereby Believers may be distinguished from the professed Adversaries of Christ 17. Our good Dr in the next place Quotes Victoria Relect 5 p 100 with me printed at Lyons 1557 â—anciscus de Victoria in his Relections who saith he heard of no Miracle or Sign wrought for the Conversion of the Indies Never was there the like blind Quotation foisted in by any Dr. Reader Victoria hath two Tomes containing twelve Relections six in the one and six in the other The fifth Relection in the first The Dr's Quotations dark and blinde Tome is de Indis posterior sive de Iure belli where I find no 200. page That 200. page went before under the Title of his second Relection De potestate Civili or Civil Power In the second Tome one Relection is de Arte Magicâ neither have we there any 200. page nor à word in either place like to that which the Dr cites But Suppose Victoria saith he had heard of no Miracles wrought for the conversion of the Indies that only proves all truths came not to his eares while others have both heard and expresly mentioned most glorious Miracles But this is evidently true And 18. To prove my Assertion I will here only Josephus Acosta Histoire naturelle des Indes tant Orientalles qu'occident Liv. 7. c. 27. Dedie au Roy 1595. produce two most worthy creditable Authors Josephus Acosta in his natural History of the Indies is one Where he recount's several great Miracles wrought by Almighty God in the open View of those Barbarians forceable enough to convert the hardest heart What can be more admirable saith he than to hear that three or four Poor Travellers Cabeca de vaca and his companions passing along with some enraged Indians were threatned death unlesse they cured the Infirm and diseased among them The distressed Captives having no other medicine at hand made use of Spiritual Physick the Sacred Prodigious Miracles wrought among the Indians Gospel and the prayers of the Holy Church In à word by only Saying those devout prayers and making the Sign of the Crosse upon the Sick Infidels much like the Apostles they instantly cured innumerable The Bruit whereof running abroad They were forced to goe up and down and to do the like wonders in many Villages where they healed all sort of diseased Persons Thus Josephus Acosta Who likewise tell 's you of à strange Miracle done by à Souldier of Peru called Lancero upon à desperate wound which he cured by Saying some Holy Words One by à Souldier of Peru. and making the Sign of the Crosse upon the wound No lesse admirable is his relation of those Barbarians that besieged the Spaniards in à place called Cusco and by casting fire on their little Cottages covered with straw so sorely pressed them that without assistance from Heaven all had perished had not à certain Lady the Blessed Virgin visibly appeared over those Cottages and quenched the Fire as it fell upon the straw This the Infidels saw and afterwards recounted as à prodigious Miracle 19. Yet more It is known for certain saith Acosta by the relation of many Historians that in the several Battels the Spaniards fought against the Indians as well in new Spain as Peru those very Infidels saw in the Aire one like à Cavalier mounted upon à white horse with à Sword in his hand chasing away their forces Another by S. Iames. and fighting for the Spaniards Whence proceed's that great veneration the Spaniards bear to the glorious Apostle S James These few Testimonies I omit others may suffice to confront Dr Still who cites Josephus Acosta as one that saies Miracles were only necessary in the beginning of Josephus Acosta de procurandâ Indorum salute l. 2. c. 9. 10. Christian Religion And not to wrong the Dr his words are these Acosta at large debates this case why God doth not now give the Power of Miracles among those who preach to Infidels as he did of old and he offer 's at several reasons for it of vvhich this is the Chief that Miracles vvere necessary in the beginning of Christian Religion but not novv 20. Reader I have perused with great delight this pious and curious Author both De naturâ novi Orbis and likewise De procurandâ Indorum observe well of what Miracles Acosta speak's Salute and after à serious reflection made upon the two chapters quoted dare boldly averr that the Dr contrary to all conscience grosly abuses Acosta and every unwary Reader The Question proposed in the beginning of the 9. Chapter is thus
assert the latter to be as they are manifest Truths 8. To lay yet more open the Dr's fraud I Argue thus If the learned Tostatus plainly acknowledges true supernatural Miracles wrought in the Church after the Apostles time different from those which he saith ceased The Dr grosly abuses this Author But Tostatus most evidently own 's such true Miracles in the Church Therefore Mr Dr grosly abuses Tostatus For proof of my Assertion turn once more to this Author where he expresly teaches 1. That Tostat in c. 10. Mart. Quest 12. John 14. Christ impowred all that believe in him to work Miracles yea and greater than He wrought He teaches 2. That both Martyrs and Confessors long after our Saviours death preaching up and down the world Multa Miracula fecerunt did many Miracles though Christ spake not to them nor Specially gave them the Power wherewith the Apostles were priviledged He saies Tostatus plainly grants true Miracles 3. That all believing in Christ by invoking the Holy name of JESUS may work Miracles with much more that followes Tell me Reader is it not prodigiously strange that the Dr remit's us to this Question while he Wilily slips over all here noted point blank against him Is not Dr Still page 611. this Fraud and worse than jugling manifestly perceptible when upon this Principle Some Miracles have ceased he would conclude there are none at all wrought 9. If you Ask what it was that beguiled the Dr in à right understanding of Tostatus Thus it is Tostatus in the beginning of the Question now cited demand's why our Preachers in the Church who suceed the Apostles do not such Miracles now Talia Miracula Viz. By ordinary Commission as the Apostles did He Answer 's most profoundly that ordinary Power was readily given the Apostles to work Miracles every where in confirmation of Christ's Doctrin so it is said They went forth and preached in all places ubique Deo concurrente God Cooperating with Signs that followed Now saith Tostatus that ordinary Power was not only annexed to those first Apostolical men but also to the newly converted and baptized For these after their Baptism and conversion were impowred to work Miracles whereby the Truth and Holiness The Dr's Cheat discovered of Christ's Doctrin received much light And this Ordinary certain Power of working Miracles every where ceases in the Prelates of the Church Whence our Dr would inferr à cessation of all Miracles which as I said is worse than jugling and most opposite to the express Doctrin of Tostatus O but the Bishop saith Tostatus cited à §. Tertio fit this Power of working Miracles would not be profitable in the Church but rather serve for curiosity Very true For if as he observes Miracles were dayly wrought amongst us by the Prelates of the Church and new Convertits the merit of Faith would be much lessened and Therefore Tostatus §. secundo saies first it is unworthily done by à true faithful Believer to seek after Miracles to confirm the Faith which he actually believes as certain For this were to require à further probation of that which he hold's most undoubted 2. Though Miracles are not necessary when faith is preached to Believers yet they are profitable when it s preached Tostatus cited §. autem to Infidels or Hereticks Thus Tostatus 10. One may yet object The Doctrin of Christ of the Apostles and the Church is one and the same if therefore no Believer ought curiously to desire new Miracles to confirm the Doctrin of Christ and the Apostles why should they require new Miracles to confirm Church Doctrin Or to what End hath God wrought Miracles in every Age I Answer first No Catholick Believer ought to ask for more Miracles than Divine Providence hath already manifested because the Truth of Church Doctrin by what is done is made Evidently Credible notwithstanding God out of his abundant mercy may at his good pleasure illustrate this Oracle with new Miracles as we have proved above The Utility Miracles wrought in the Church much abate the Impudence of Hereticks whereof gathered from Tostatus last cited avail's much to convince Hereticks that impudently calumniate the Church Saying She hath changed the Doctrin of Christ and his Apostles God therefore to represse this Impudence as he made the Doctrin of Christ Evidently Credible by the Miracles which our Saviour wrought the Doctrin of the Apostles Evidently Credible by the Miracles They did so also he set's forth the glory of his own Oracle the Church and makes her Doctrin evidently credible by innumerable Miracles wrought Age after Age. And this I conceive to be à main reason why Providence will have Miracles continued in the Church to the worlds End 11. The Dr once more referr's us to Tostatus Tostatus in cap. 3. Matt 9. 10. where we are told that those visible exteriour Signs of the Holy Ghost descending upon the baptized in the forme of a Dove or Fire shewed in the Primitive Church cease now in such as receive baptism Though saith the Bishop Original and actual sins are as well taken away by that Sacrament in this present Age and Grace as well given to the baptized now as it was in the Baptism of the Primitive Christians Here is all the Dr has for his Purpose and it is Dr Still page 612. à very Cheat though he bragg as if he had done Wonders What saith he shall we say to the Testimony of this learned Bishop Had he never heard of S. Iames of Compostella and the Miracles pretended to be wrought there And could he believe them and write these things Had he never heard of Vincentius Ferrerius c. Mr Dr you still juggle still run on in your old mistake and Distinguish not between one sort of Miracles and others The Miracles wrought at Compostella and by S. Vincentius are quit different from the visible appearance of the Holy Ghost upon the Baptized and the Imposition of the Apostolical bands whereof Tostatus speak's And saith though many others might work Tostat q. 10. citat p. 164 E. Luc. 10. Miracles in raysing the dead and curing diseases which Power our Lord gave the Seventy two Disciples who were distinct from the Apostles◠yet to give Visibly the Holy Ghost by Imposition of bands was à Priviledge granted the Apostles only whereby Christ shewed them singularly favovred above all others Reflect Reader once more on the Dr's fraud and weak fallacy Was the seventy two Disciples Power in curing diseases and raysing the Dead any way limited because they could not visibly give the The Dr's fraud discovered Holy Ghost by the imposition of hands as the Apostles did Most certainly no saith Tostatus Why then should the Saints in God's Church be denyed the favour of curing diseases and raysing the dead because forsooth they have not that Apostolical Prerogative of showing visibly the Holy Ghost in forme of Fire Yet this is the