unanimously teach the Apostles to have wrought stupendious Miracles when at their preaching the Idols fell down and innumerable Believers were gained to Christ therefore the truth attested stand's uncontestably certain That these Witnesses are mighty numerous and without dispute worthy credit is undeniable being justly listed amongst the most wise learned and virtuous that ever lived Such are our Austins Chrysostoms Gregories Damascens Bernards with innumerable others who if occasion had offered it selfe would have willingly dyed for the truth of Apostolical Miracles Now if these Givers in of Evidence Seem not Satisfactory you have yet more viz. The whole humane Authority of Christs Kingdom I mean his Church She both tell 's us what our Saviour promised of these greater wonders and upon the Evidence had never ceased to preserve them in the memory of all her Faithful Children to this day 20. And thus you see that when we took one Proof for Miracles from publick Fame which some may say is fallacious we argued not so pressly as now while we evince their truth by the Testimony of the most choise learned and creditable Witnesses that ever spake since Christianity began And if our supposed Stranger find's not à Pregnancy of reasoning in this Discourse I shall soon dismisse him and deplore his condition as one in whom the light of reason if not utterly extinct seem's more then à little Eclypfed It may be some Critick will Object we have not yet shown how the Apostles Miracles are said to be greater than In what Sence Apostolical Miracles are called greaâ—â—r then our Saviours those wrought by our Saviour For an Answer all know that à Miracle may be considered with à double respect first to God an Infinit Power and so taken the greatest ever done cannot be called à Miracle because the greatest Transcend's not an Omnipotent Power Again consider à Miracle as done by one that has no more force to work it than to move the Heavens under that Notion it justly acquires the denomination of an effect truly Supernatural because far beyond all force in nature You may se what I aime at by this plain Instance Should à Giant lift up à weighty burthen all would Judge he work 's proportionably to his Strength but if à weak infant did so who would not justly proclaim the wonder The Miracles of Christ our Lord rightly compared to à Giant in Holy Writ were effects easily and Connaturally flowing from the Omnipotent Word united to humane nature infinitly in themselves more valuable than all the works of men and Angels but yet lesse wonderful than the Apostolical Miracles if on the one side we regard the mighty Power of our great Thaumaturgus and on the other cast an eye upon those weak Instruments that did them The weaknesse The weaknes of the Instrument hightens the greatnesse of à Miracle therefore of the Instruments whereby they were wrought much heightens the greatnesse of their Miracles Again the Apostles Miracles may be said greater because all summoned together were more numerous than our Saviours 3. They are greater in the Effect witnesse the glorious Conversions of Nations which followed upon the Apostolical Signs and wonders whereas Christ our Lord reserving that Honour to his first Choise and elected Ministers converted not halfe the number while 〈…〉 ived on Farth 21. Thus much of the Primitive Miracles and if any think I have stayed too long upon à known Subject My answer is All that know and own these Miracles as true rationally prove not their truth against Iewes and Gentils wherein I hold Dr Still very deficient Again if I show and 't is my chiefest Intent that Miracles wrought in the Roman Church are not only Defensible but every way firmly proved upon the same rational Grounds as those now mentioned none can deem my labour lost I Say upon the same rational Grounds for hitherto we have waved Proofs taken from Divine Revelation and only pleaded by Reason This therefore we endeavour to Demonstrate CHAP. II. The same rational Arguments whereby the Miracles of Christ and the Apostles are proved euince also true Miracles to have been wrought in the Roman Catholick Church Other clear proofs for Church Miracles A contest between Antichrist and Dr Stillingfleet The Dr is worsted If the Church doth Propose Forgeries for true Miracles none can believe Christ's Miracles upon the Vniversal humane Testimony of all 〈…〉 ed Christians True Miracles distinguish the Church from all false Conventicles 1. THe Parallel of these rational Arguments easily drawn from the precedent Chapter may be thus compendiously laid forth to every Reader Is à Heathen as we said to admit the Historical part of Scripture where Christs Miracles are recorded to be as morally certain upon humane Faith The first proof alledged applyed to Church Miracles only as any other known History he yeilds Assent to and if he denies this will he not soon be driven to ground the Denyal upon his own perverse will or selfe conceipted Fancy Nothing can be more clear Say then I beseech you is not à Sectary when he read's the Writings of Holy Fathers and other known Historians where the approved Miracles of the Church stand upon Record in reason obliged to hold these as morally certain upon humaine Faith as he doth innumerable other Passages written in the English or French History or à Iew ought to own the History of the new Testament In case he boggles we shall hereafter so overcharge him with the express Testimonies of Fathers and other choise approved Writers that his bogling will appear as it is Perversness Francy or plain dotage 2. Is it again true that some Gentils and The second proof applyed Iewes also though Adversaries to Christ frankly owned his glorious Miracles Nothing can be more clear But we have far more professed Enemies that acknowledge Miracles to have been wrought in our Catholick Community the Parallel therefore hitherto fail's not To produce à list of all would be tedious à few only borrowed from Englishmen shall suffice His Majesty Rex Jacobus lib. 3. Daemonolog cap. 4. King Iames hold's it true that the Papists really free popossessed Persons of Divels because Orthodox men say so and Ey-witnesses have seen such Miracles done Mr Covel in his Answer to John Covel cited by Brerely Protest Apology Page with me 529. Burges sayes No man can deny but that God after the death of his Son manifested his Power to the amazement of the world in the contemptible Sign of the Crosse which has been the Instrument of many Miracles Brerely again produces à clear Testimony taken out of Dr Boord à Physician who Se Protest Apology pag. 348. in his Extravagants annexed to his Breviary of health after many bitter Invectives against the Pope and Clergy of Rome reports himselfe to have been an Ey-witness of à Gentlewoman possessed with Divels brought from Germany to Rome and there freed from those evil Spirits yea perfectly cured The
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
Thus it is plain that no other but God called up Samuel who by Divine illumination Prophecyed so exactly of that wicked King's End and the death of his Sons which Divels naturally could not foretel In like manner we read in Scripture that when King Ochozias lying 4. Reg. 1. v. 2. 3. sick sent Messengers to question Beelzebub the God of Accaron and enquired whether he was to dye or no Almighty God to prevent the foolery commanded Elias to tell the King he should not rise from his bed but dye And thus in raising Samuel the true Messenger he prevented the Pythonissa's Enchantment if yet she used any whereof Scripture gives no light at all My Assertion therefore remain's Firm that Divels cannot raise the dead 16. Neither can they cure any desperate Infirmity though in lesser matters much may be Desperate diseases not Curable by Divels done by natural remedies but to restore Sight to one borne blinde to take à Leg or Arm cut off and joyn it again to à maimed Body are cures above the power of Divels and were never yet wrought by Necromancie Again when circumstancies plainly show that all cures wrought by Christ and in the Church were done by Divine Virtue it 's madness to make the Divel Author of them Our Saviour cured the blind man and said he did it that God's works might be manifested John 9. had the Divel think ye any hand here Others implore help from the blessed Saints in Heaven and after earnest prayer recover perfect health suddenly can such works be ascribed to Divels or Necromancy when the very circumstances of their Prayers directed to Almighty God and his Saints evidence the contrary Reflect I beseech you Shall God and his Saints be called on for à Favour and must the Divel interpose his Art and do it All is ridiculous 17. The second thing gathered from this A Comparison between the primitive Miracles and those wrought in the Church whole Discourse and most to be reflected on is the comparison made between our Saviours Miracles and others wrought in the Church Those firâ—â— before Scripture registred them were rationally proved upon humane Faith works of à Divine Power and so are all Church Miracles when attested upon Oath or seen by many Ey-witnesses whose credit was never stained The Dr therefore must either prove such sworn Persons perâ—ured and those Ey-witnesses deluded in what they saw or if humane Faith be in the world he cannot but grant that the Church has had most glorious Miracles wrought in It. In case he say he will not yeild assent to any though svvorn Ey-vvitnesses of à Miracle I Ask what if he had lived in our Saviours time and only heard by à Moral certain report of Lazarus raised to life would he not upon humane faith have prudently yeilded assent to that known and much famed Miracle If not Why should any other rational man have then prudently assented to it upon humane faith Why should not all in like manner have suspended their assent and believed nothing till Scripture registred our Saviours Miracles which would therefore like dead Signs have lain in obscurity without Universal Fame never so much as prudently spoken of Neither could they then have had any Influence upon Faith in those Dayes before mens eyes saw them Written in Holy Scripture Such consequences if granted are desperate and would be decryed as pernicious the whole Christian world over 18. It may be the Dr will say the Reporters Latter witnesses as faithful as those were who saw the primitive Miracles of our Saviours Miracles were far more honest and faithful than those are who either saw or wrote of Miracles done in the Church And therefore upon their word he would have believed those Ancient Miracles Mr Dr let us not word it hut come to Principles Show me what you have against the honesty and sincerity of S. Ambrose of S. Irenaeus S. Austin S. Ierome and S. Bernard who both saw and have Written of Miracles What exception have you against those who saw Miracles wrought by S. Thomas Cantilupe by S. Xaverius to say nothing of others Discredit these Ey-witnesses if you can But fob us not off with à proof taken from your own Incredulity that signifies as little as your many empty words and simple Jeers doe we require stronger proofs from à Dr of Divinity but God only knowes when they 'le see light ever or never 19. The Dr thinks we of the Roman Church page 699. can give no evident Distinction between the Miracles we pretend to and such as we are bid to beware of he means Legerdemain Miracles This Cavil also impugn's our Saviours Miracles which the Iewes rejected as Hereticks doe the Churches My answer is Just as you distinguish between those Primitive Miracles and all false lying Wonders so we distinguish between our Miracles and those other pretended to by Heathens and Hereticks The outward appearance The Churches Miracles are as well distinguished from Lying wonders as the ancient Miracles were of Christ's Miracles and the Churches is the very same Lazarus raised to life lived afterward many year's and so did those of whom S. Irenaeus cited speak's Now if you credit not Irenaeus S. Ambrose and others who saw great Miracles we are out of all good Principles and must contradict these grave Ey-witnesses because you forsooth are incredulous and will not believe them 20. The true distinction briefly between Wherein this distinction consist's all true Miracles whether wrought by Christ or in the Church and lying Wonders is taken from the Greatness vast number and admirable Effects manifested in those first Ey-witnesses that saw them whereof I have spoken largely above And there noted that real Miracles ever show another Lustre Light and Majesty not perceptible in any Charms or jugling Wonders You Sr say again in the same Page We cannot prove that Miracles wrought in the Church could be done for no other End than to prove the Churches Infallibility I answer first They have been wrought that 's undeniable unlesse all humane Faith goe to wreck for what End we shall see in the ensuing chapter CHAP. XVI VVhy Miracles are wrought in the Church Of their two fold End Miracles rationally prove the Doctrin of Christ and the Church infallible Clear Miracles have been wrought in confirmatian of every Doctrin taught by the Church Of Dr Stillingfleets simple Reply to two known and renowned Miracles VVhether 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 1. DR Still in the page cited peremptorily concludes It must be shewed that our Miracles could be wrought for no other End but to prove the Church Infallible Why so Mr Dr Can you show that every Miracle which Christ and his Apostles wrought were done for no other End but to prove Christ's Doctrin Infallible Or did those first great Masters
by Christ or in the Church when attested by undoubted Witnesses and are known upon humane Faith as morally certain beget in every rational man an Evidence of Credibility and move to embrace Christ's Doctrin so far they lead us on but no further When the Church after à rigid Examination upon Her Humane Authority approves them as true and wrought by Divine Power we are raised to à higher Degree of certainty and upon this Oracles word own them not only in à vveak manner morally certain But without all Dispute Unquestionable though yet not known as evidently true For all Knovvledge implies c. 14. n. 8 9 not strict Evidence Reader turn if you please to what I have noted above and you will find this whole Difficulty cleared from all reasonable Exception 11. The Dr still remain's in his Confusion Hovv is it possible saith he that the Church should be certainly knovvn by Miracles if the Miracles cannot be certainly knovvn but by the Church I Ask likewise How is it possible that Christ should be certainly knovvn by his Miracles if his Miracles cannot be certainly known but by Christ or by some certain Oracles Approbation The fallacy lies in that word◠Knovvn which may either Signify à great moral Assurance such as the Primitive Christians had of our Saviour Miracles which prudently induced them to believe in Christ Or à higher Degree of certainty And this they attained when they heard an Infallible Oracle give full Assurance of our Saviours Miracles Thus we Discourse of Church Miracles The first moral knowledge previous to Faith induces us to believe the other grounded on the Churches Approbation takes all doubt away and in order to Believers gives full certainty as is further explained in the 14. Chapter already cited Upon this Page 6V7 Distinction that pritty Paralogism of the Dr comes to nothing but empty words We must Saith he knovv à man by such marks vvhich vve cannot knovv to be the Marks of such à man till vve first knovv the man He would say We must know the Church by her Marks That is by her Miracles The Dr's Paralogism dissolved which we cannot know to be the Marks of such à Church till vve knovv the Church I Answer we must know the Church by her Marks or Miracles upon moral certainty which yet we cannot know by à certainty excluding all doubt to be the Marks of such à Church till we know the Church That is till we have from her Approbation and Assurance concerning the real Truth and solid worth of her Miracles as proceeding from à Divine Power without fraud or false Illusion 12. To Satisfy the Dr I retort his Argument And instanced in our Saviours Miracles using the same formal words as to our Saviours Miracles We must knovv Christ by such Marks That is by his Miracles vvhich vve cannot knovv to be the Marks of Christ till vve knovv the man called Christ We must know Christ by his Miracles But hovv As the Primitive Christians knevv him when upon moral certainty they saw or heard of his Miracles And thereby were induced to believe in him Yet they could not know them by an indubitable certainty excluding all Dispute or That they were truly Miracles wrought by Divine Povver till some Oracle raised them to à higher Step of certainty 13. To clear what is now said Let us Imagin that Dr Still or some such like Incredulous man had been present with our Saviour when he cured the blind or cleansed the Lepers He would upon Moral certainty have Judged the vvorks Miraculous But withall might have doubted whether Christ did them by Divine Power or no hereof he had no Evidence at all Suppose that some other known Oracle owned infallible had told him These strange Cures thou sees't proceed from God He would without hesitancy have yeilded à firm Assent to their certain Truth and Judged them Miracles proceeding from God Thus we discourse of Miracles wrought in the Church A knowledge highly moral grounded on humane Faith first Proposes them as Works done by Almighty God though as yet not undoubtedly certain But when we hear that our Oracle approves them under the Notion of works done by Divine Power all further doubt ceases all hesitancy is taken away 14. From what we have said hitherto Two Two things deduced from the former Discourse things follow The first is that our Church Miracles as seen or heard of are easily distinguished upon Moral certainty from all Jugling Legerdemain Wonders pretended by Heathens and Hereticks Their exteriour Lustre even to Sense Their long and never interrupted Continuance in any Age Their prodigious Greatness and vast number vvrought in à Holy Society of Christians and by men of à most innocent life manifestly difference them from those other few and inconsiderable Wonders laid claim to by Gods professed Enemies Add to this exteriour visible Appearance the Churches Judgement and Approbation Though only Humane relating to the real Truth of Miracles all comparison ceases the Difference between true and false Signs is made most notorious 15. The second thing observable is That all Arguments Imaginable which either are or can be proposed against Miracles wrought in the Church have the very same force against our Saviours and the Apostles Signs That they are now registred in Scripture and thereby made matters of Faith weakens nothing the Strength of my Argument For I consider those Primitive Miracles as famed up and down the world and known upon humane Faith before the Holy Ghost sealed them up in the Book of Scripture Thus considered the Proofs are the same for Miracles wrought by Christ and in the Church And were there any Argument as there is none that could lessen the Credit of latter Miracles it would as I said be as forcible against the most Primitive Wonders Our Saviour all know wrought many Miracles not recorded in Holy Writ and so also the Apostles did Suppose these had been conveyed to us upon the Testimony of grave Authors as the very most of the Apostles Miracles are must such works of God be exploded as Fourbs because not recorded in Scripture It is no small Folly to Judge so But enough of this matter We now follow the Dr in his other Quotations 16. Dr Still cites Fevardentius who confesses Dr Stillî page 678. Fevardent in Irenaeum lib. 2. c. 86. the Church has never determined that Heretieks cannot work true Miracles and that those who hold the Affirmative have plain Testimonies of the Fathers for them Mr Dr relates not this Authors words or Sence sincerely Briefly Fevardentius having Quoted some Fathers only thought to favour the Opinion The Dr abuses Fevardentius concerning Miracles wrought by Hereticks though other Fathers are of à quite contrary Judgement Speak's thus Quibus vero magis adherendum sit pronunciet Ecclesia Let the Church here determine who we are to follow which is far from that round open Assertion which the Dr imposes
A DISCOVRSE OF MIRACLES WROUGHT IN THE ROMAN CATHOLICK CHVRCH OR A full refutation of Dr Stillingfleets unjust exceptions against Miracles together with à large discovery of the Doctors unexcusable frauds Manifest in his many false perverted and impertinent Quotations BY E. W. ANTWERP Printed by MICHAEL CNOBBAERT at the Sign of S. Peter 1676. Permissu Superiorum THE PREFACE TO THE READER A Year and more is pas't since it pleased Doctor Edward Stillingfleet to move some difficulties about Two main points in Controversy and to Show his Skill in Both. The one speculative relates to the Churches Infallibility and the Resolution of Faith The other in the Second Part touch'd upon à plain Matter of Fact the Miraculous Translation of the Hâ—ly house of Loreto from Nazareth to the place w 〈…〉 now stands honoured by à frequent Concourse of People from all Parts of Europe In my last little Treatise I endeavovred to Satisfy the Dr in the Speculative Part and as I think cleared all Difficulties objected against that Miraculous Translation And did this to please the Dr though hitherto He never gave mee thanks for my pains much less returned any Word of Answer Having ended that short Treatise I promised à Satisfactory Reply to the rest of Dr Stillingfleet's many Cavils carelesly thrown out at Miracles wrought in the Roman Catholick Church And here comply with my Promise where I show that never man had worser luck in any Engagement than the Dr in this undertaken Enquiry His chiefest Aime was as every one see 's so to manage matters as not only to cast à blemish upon some latter Miracles but to disgrace all wrought in the Church though in the Pursuit he shrinks so far as never to meddle with the true State of the Question proposed or rationally to oppose one clear and approved Miracle as you shall see hereafter The Method held by me in this Treatise is as followes I first Evince the Truth of our Saviours Miracles by Arguments drawn from rational Principles For we may I hope suppose this to bee à rational Princiciple That some Books of History universally received are for the Substance true and not wholly forged Thus much only granted I Discourse and require no more 2. I prove upon the same rational Grounds hereafter alledged true Miracles to have been wrought in the Roman Catholick Church and produce many most clear ones seen by Ey-witnesses whereof none ever yet doubted 3. I waite on the Dr in his other Pilgrimâges made to Compostella and S. Maximin's in France and upon that occasion defend Pope Evaristus his VVritings 4. I produce the Testimonies of Ancient Fathers so manifest and pregnant for the Churches Miracles that no Catholick Writer of this Age ever yet did or can speak vvith greater Energy 5. I examin such Authorities and herein have taken some pains as the Dr thinks make most against the vvorking of new Miracles since the Apostles Dayes And I did more vvillingly engage in this particular upon the Dr's ovvn Provocation I desire them saith he in his Epistle Dedicatory not to spare me in this present subject of Miracles wherein I profess to relye on their own Writers If they show me any wilful mistakes therein I will endeavour to give them publick satisfaction Stand to your vvord Mr Dr And if I do not shovv à vvhole large List of many gross mistakes driven on by Malice Ignorance or both I 'le crave your Pardon and vvillingly ovvn my Errour before the vvhole vvorld Reader in this Contest there can be no long debate the comparing Authorities after you have opened the Dr's Book and mine vvill clear all and afford Great Store of Mistakes Now Seing the Dr relies on our ovvn Writers and hopes he err's not my Demand is In vvhat doth he rely on them for Has be any Catholick Author that opposes approved Miracles So it is saith the Dr. The Testimony of those who Dr p. 440. deliver Miracles hath been contradicted by men of greater Authority than themselve I Say contrary The Proposition is manifestly untrue Such men of greater Authority vvere never yet heard of nor can one be named as is made out in this Treatise vvhere you vvill se that the Dr fraudulently introduces Authors contrary to Miracles vvho vvith all might and main in express Terms allow them It is true Dr Iohn Launoy one of little credit as appear's afterwards quibbles at many matters of Fact reputed Miraculous yet never hitherto durst deny the Church to have had true Miracles wrought in it What the Dr Quotes from Melchior Canus and Ludovicus Vives relating to à suspension of all latter Miracles is more than most profoundly simple as you may read C. 10. n. 16. Now if the Dr in Lieu of relying on true Miracles lean upon this fallacious Principle That there have been Many forged by ungodly men and will list these among the Churches true Signs he is unworthy to be dealt with and doth not only Mistake but most grosly Calumniat's Some who they are I know not thought the Dr not to deal fairly in his Quoting Authors whereof be seem's very sensible in his Preface and deem's it so groundlesse à Calumny yea so void of Proof that he desires no better Argument of à bafled Cause than such impertinent Clamours Soon after followes à Brag of à larger Size Do they indeed think me à man so void of Common sence as to expose my selfe to the contempt of every one that will take pains to compare my Citations Have I Books only in my own keeping Or are they so rare that they cannot get à sight of them How then come they to know them false cited Reader I have beâ— me Thanks be to God the Books the Dr remits me to I have compared with my own eyes his Citations and after that pains taken certainly know that the Dr has grosly erred or to use his own words exposed himselfe to publick Contempt For Proof hereof I must speak plainly though little to the Dr's comfort and do make my Assertion good in the ensuing Treatise Not one only but all the Dr's Citations produced against the Churches approved Miracles are either very falsely Quoted Or peevishly perverted to à sinister Sence or finally wholly impertinent to the matter here debated False Citations are many perverted ones more and the impertinent almost numberless To prove every part of my Assertion in this place were to bring back one great Piece of this whole Treatise into the narrow compass of à short Preface However à few hints at some cannot take up much roome It is false though the Dr assert's it That Gerson Saies in à certain Epistle That now the working of Miracles is wholly taken away and none but false Christians Dr p. 688. pretend to it It is salse That according to S. Gregory whatever Miracles we Suppose to remain in the Church we do not look on them as wrought for the confirmation of any necessary Part of Christian Faith
Divines Though the Dr most likely will not allow me so favourable à Censure The Dr's way or mode in writing whilst Substance failes cannot but be worthless unsavory and distastful Peruse him Reader page after page you will find the man all along in à peevish Humour when you see his Book brim full of tare biting Ironies Drolleries Comical Expressions impertinent Demands Idle Stories c. As if the disgorging à little Gall were enough to bring into Contempt the Clearest Miracles God ever wrought Had he had but common Prudence He might well have thought that for one Petit private man hid in à corner of the world pertly to rise up against all ancient Fathers Doctors and Divines without Manifest Proofs reduced to sound Principles would never take But appear to every Iudicious Reader as it is an unluckly Management of an ill cause Herein without all doubt Passion blinded the man And I am sure left him no clear Ey-Sight when he too boldly tell 's us above That be relies on our own Writers in this Controversy and thinks himselfe not mistaken I say once more the Pretence is most false having not so much as one Catholick Author that opposes approved Miracles But suppose one or two could be racked to his Sence hitherto I neuer met with any might not the Dr haue called to mind his own Apology made in behalfe of Mr Thorndick Who as Zealously clear's the Catholick Church from Idolatry as the Dr fondly laies that foul Aspersion on Her If we should grant They are the Dr's words in his General Preface That He Mr Thorndick held some things singular in this matter what is that to the constant Opinion of our Church So say I should we grant which I shall neuer yeild that some one or other Catholick Author were singular in this matter now debated what 's that to the contrary Iudgement of all other Writers and the Sentiment of à whole Church besides But now when the Dr has none that sides with him His only course will be to sit down silent and talk no more of our Writers By what is hitherto said T' is hard methinks to conceive what moved the Dr to quarrel with our Miracles Has God angred the man in Showing so many clear Legible Characters Written by his own powerful hand intending thereby to make his Church glorious I say many For there is no Kingdom Saith S. Chrysostom no Country no common wealth no famous City in the world where innumerable have not either seen or heard of Miracles attested by most faithful Witnesses and upon that Account haue rendred humble thanks to God for so signal Testimonies of his favours It may bee the Dr thinks that those who have Written of Miracles are but à few only Vulgar and ignorant It is à Cavil Many stout Champions inferiour to none in knowledge have defended them These are our Combatants and Conquerours in this Controversy But perhaps these learned only recount some Trivial matters or as the Dr speak's à few extraordinary Things Quite contrary They mention most Signal Works great Wonders as raysing the Dead restoring sight to the blind and curing incurable Infirmities clear effects of God only Omnipotent But stay have not our Learned Writers willing to wave pains slightly passed over such Matters of Fact No. Never any were or can be more accurate in laying forth the Substance and all Circumstances relating to Miracles than S. Irenaeus S. Hierom S. Augustine S. Gregory Thaumaturgus and S. Bernard These Admirable Saints to omit latter Authors have either wrought great Miracles or Written of them with so much care and diligent Study That one with halfe an Ey may perceive As They themselves never doubted of what they wrote so they purposely strove to fix à firm Belief of them in the minds of others Hence S. Augustine cited afterward Lib. 22. de Civit. Cap. 8. assures us He vvrote the Miracles there specifyed for this End that they might be publickly read before the People and knovvn to all For saith the Saint Such was my express will Because when we saw the Signs and Miracles wrought frequently in our time like those which God anciently evidenced to the world I endeavovred that their memory should not perish If therefore Miracles have been frequent If knovvn the vvhole vvorld over If seen and attested by Many Ey-Witnesses if legible Characters Written by God's own hand if great and prodigious If finally wrought for this End that their Memory might be preserved and known to all VVhat could induce our unadvised Dr most rashly to publish his lame and imperfect Enquiry against Miracles This to me appear's à Paradox or rather à Riddle which no Oedipus can solve Had not this man shown Spight enough in his former Treatises vvhere he set's that Vile and Infamous Mark of Idolatry upon our Ancient Church though She drevv vvhole Nations from Idolatry to the Christian Faith But thanks be to God He has not as I hear gained three Iudicious men of his ovvn Profession to believe him Had He not spit out Venome enough in stiling the most Learned vvith in this great Moral Body Rebel teachers and Sowers of Divisions Had he not in some Frolick gnash't his teeth enough in his more than bold presumptious railing at the Saints in Heaven How could à renowned S. Benet S. Dominick or S. Francis fall under his lash and raise up so much unruly Passion in à Dr Could he not he have left these happie Souls in their eternal Rest free from his Scratches Taunts aend bitter Obloquies Without doubt he look't on them as some of old did on the wild beasts in Theaters publickly exposed to be bated and furiously encountred Yet to make the burthen of his sins more heavy he sports himselfe with all that can be serious Do but mention the Sanctity and Austerity of thousands yet living in the Church all with him is thought Hypocrisy Speak of our Catholick Doctrin taught his Progenitors for à thousand years and more it Led them forsooth into so many abominable Errours that 't is hard to say whether they are saved or damned Bring to light the clearest Miracles God ever wrought what are they Nothing but painted Strawes and Counterfeit Trances And thus he add's Sin to Sin without remorse or check of Conscience upheld by no other Principles than Drollery vain Florishes lowd untruths and Calumnies Dr Iohn Avila à man of great learning and à renowned Preacher hearing soon after the death of à Priest of one sole neglect and t' was that but once only he had offered up in his whole life time the Holy Sacrifice of the Mass spake these few but weighty words Multum defert ad Iudicem This man upon that Account carries much with him to be answered for before his Iudge VVhat was this little small Omission compared with Dr Stillingfleet's enormous Commissions Dovvn Cries He vvith their Sacrifice avvay vvith their Mass all is Superstition and the highest Idolatry He
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
course whereof saith Boord was so Stupendious and above all reason And the cure so evident that it cannot but be attributed to the virtue of those Holy words which the Priest did speak over that Daemoniack Thus our professed Adversaries 3. Is it true that the Miracles of Christ and the Apostles plain Objects of Sense were first proved by the Testimony of those that beheld them and that those who saw them distinct Ey-witnesses at different times cannot be imagined willingly to have conspired in à Forgery or basely given out Lazarus for à dead man raised to life that was not dead Is it also true that the Evangelists who afterwards registred these seen Wonders had they told so many horrid Lyes in matters of Fact open and publick where fiction has not easily place would not only have prejudiced their own cause but also been lyable to Publick infamy and the disgraceful Clamours of Iewes and Gentils If these Truths be undeniable we have the like rational Evidence for Miracles wrought in the Roman Catholick Church Reader consider An application of the third Proof things seriously Was not that Miracle wrought by the Reliques of S. Gervasius and Protasius in Milan witnesse S. Ambrose an Object of S. Ambros Epist 85. Sense and seen by many Were those stupendious wonders effected by the glorious Martyr S. Stephen whereof S. Austin speak's largely S. August lib. 22. Civit cap. 8. done in the dark without the Attestation of innumerable that saw them Was not S. Bernard's Miracle after his blessing certain loaves of bread whereof we shall speak presently so memorable and manifest to Sense that whole Multitudes having eaten of the bread finding themselves cured ran forthwith to the Saint and with all submission praysing God owned the Favour John Clements cure at Montagu the young youths restored Leg at Zaragosa and the Miraculous cure of F. Mastrilli at Naples were all Sensible and visible Works of à Divine power Say now I beseech you to goe on with the Parallel can any Imagin that either those who saw or wrote these Miracles damnedly conspired among them selves to delude the world with open Lies It is impossible because Spectators or writers of such matters lived far more distant for time and place from each other than the Apostles that registred our Saviours wonders If therefore those blessed men cannot be supposed wickedly to have feigned Christ's raising Lazarus to life or cleansing the Lepers it is more impossible to conceive that S. Austin for example perswaded those who lived many Ages after with S. Bernard to tell à forged Story of his miraculous Loaves Did those think you who saw the youth 's restored leg at Zaragosa suborne the Ey-witnesses of John Clements cure at Montagu to feign that matter of Fact which happened many years before the Miracle at Zaragosa It is Folly to Judge so 4. O but say Sectaries we doubt much whether the supposed Ey-witnesses of Latter Miracles and the Writers of them spake truth in what Those first are said to have seen That is They 'l doubt whether any saw the Miracles recounted by S. Austin and S. Ambrose and Question as much these Saints Sincerity in writing them And cannot á Iew or Heathen move all these doubts Concerning to Eywitnesses of our Saviours Miracles and the Evangelists Sincerity that wrote them Yea every whit as wisely Reader in this place we only compare the humane Testimony of those who saw Christ's Miracles before Scripture registred them with the humane Testimony of latter witnesses that visibly beheld the Miracle at Milan at Montagu or Naples and say no more rational exception can be made against the latter Ey-witnesses than the first Now because in discoursing with the Adversaries of Christ and his Church it were folly to suppose the Gospel God's Divine Word we clearly evince by reason that the Book at least deserves as great Credit upon No exception can be made against those who write of approved Miracles humane Faith as any other true plain History And then tell Sectaries that they in reason can-no more except against the approved Writers of our Church Miracles S. Austin for example or S. Ambrose than à Iew or Heathen against the Evangelists that wrote Christs Miracles and hence you have the Primitive Miracles and those in the Church prove alike Lastly would not the Evangelists now supposed to write candidly their Story without any fraudulent Combination have justly exposed them selves to publick Infamy in setting down matters of Fact had they singly considered recorded things newer Seen or heard No lesse publick Infamy Censure and Clamours those would have justly Incurred in relating Church Miracles had they brought to light strange Wonders never known in the world Would publick Clamours think ye or Censures have spared S. Austin or those that recorded John Clement's Cure if forged and feigned Stories No certainly men both wise and prudent would have excepted against them as Impostures had not Evidence cleared their Truth 5. Is it true that the Miracles of Christ first seen by Ey-witnesses and afterwards recorded raised them to à Publick Fame the whole world over which hitherto continues in force by à never interrupted Tradition The like publick Fame say I first grounded on Sense and hitherto continued by Tradition we have for Miracles wrought in the Church Speaking of Fame alone or of à humane universal Report these The fourth Proofe above applyed to the Churches Miracles Miracles are as certain as that the Historry of the Gospel recorded by the four Evangelists is Gods word or written by Divine Inspiration Sectaries it is true are found that Question the Truth of some Church Miracles none for ought I know unlesse Dr Stillingfleet denies all and no few Desertors of the Church Question also whether many Parts and Passages in the new Testament are God Sacred Word But the great Fame of clear Miracles and the new Testaments Divinity is even upon the Churches humane Authority upheld as indubitable by all called Catholicks and therefore very universal yea answerable to the Fame of Apostolical Wonders 6. Is it true that Positive proofs alledged for this Affirmative Christ truely wrought Miracles quite discountenance and bear down the contrary Negative barely vented without any appearance of proof Christ never wrought any The Principle is undoubted and clearly evinces that God has wrought many true Miracles by the Professed members of the Catholick Church Our Positive proofs you shall have afterwards more fully and the contradiction of those who deny Miracles demonstrated an improbable Attempt yea void of Sence and ridiculous In this place we only Argue as we did above and show the cause Miracles I mean by the real Effects which followed in the Conversion of Nations far more numerous after the Apostles dayes and all those wrought by The fift Proof applyed to our Churches Miracles the Roman Catholick Church than before Such remarkable Works of God over Italy Germany France Spain
may be freed from that bondage That many have been thus possessed and released also out of thraldome is an evident Truth proved by experience and that the ejection or restraint of evil Spirits transcend's all force in nature and consequently done by Gods Omnipotent Power is no lesse certain and therefore à work truly Miraculous 11. Again shall Antichrist sit in Pompe and dazle mens eyes with à false lustre of wonders and shall not the Orthodox Church of Christ think ye be able when that Monster appear's to oppose one true Miracle against the Divel's pride vaunting by Antichrist of great wonders Shall he glory in false Signs and the Church show none that are true So it is saith Dr Stillingfleets your Church Miracles are cheats and no better than what Divels have done and Antichrist will do by his Charms Is it so indeed are all cheats and works of the Divel One word To grant some Miracles wrought in the Church will much abate Antichrists pride Mr Dr. A moderate man in granting some Miracles true would much cheer up the comfortlesse hearts of poor afflicted Christians in those future dayes of Tribulation and teach every one how to withstand Antichrist by setting true approved Miracles against his jugling Tricks Might not one then living though none of the strongest Combatants encounter that false Prophet thus I am assured of undoubted Miracles wrought in the Church wherein we Christians live but have no certainty of the Truth of thy Wonders which I Judge meer Illusions and therefore ought to be accounted most imprudent if I prefer thy suspected Signs before those I hold certain 12. Most I think will Judge this discourse reasonable though Dr Still makes it faint and senceless for if all the Miracles done in the Roman Catholick Church since the Apostles dayes have been Illusions and works of the Divel Antichrist upon our D 〈…〉 concession will so stop the mouths of Christians that none shall then speak à rational word against him for may he not plead and pertinently thus The great wonders I evidently Now Antichrist may plead upon Dr Still Concession set before your Eyes cannot be worse than cheats and works of the Divel Dr Still tell 's you and you must believe him that your Miracles are nothing but cheats and works of the Divel thus far he and I stand upon equal Terms therefore in reason you may as well credit my strange Wonders as your own which are every whit upon the concession of à Dr as jugling and fallacious Hence it followes that you are either obliged to believe me upon the present Sight of my wonders which for ought you yet know may be true and from the highest Power imaginable or which I would have done utterly renounce all claime to your past Miracles so much cryed up and down the world Dr Still may reply Though all Miracles wrought in the Church be truly deemed Cheats yet there have been other most clear ones powerful enough to Curbe Antichrist's Pride and these are the glorious signal Wonders of Christ and his Apostles alone sufficient to discountenance that false Prophet's Sign 's though never so Specious 13. Have at you Mr Dr saith Antichrist Grant me first as you doe that the Miracles wrought in the Church are forgeries and the Divels works and I 'll soon enervate the strongest Rational proof you have for Christ's Miracles Your only rational ground comes to this that the Gospel where those primative Miracles are recorded is owned upon the humane Testimony of all called Christians à true Story but this common Testimony in your Principles is evidently worth nothing and mark my proof If such vast Multitudes of Christians Christians who have fathered false Miracles upon God deserve not Credit in Saying Christ wrought Miracles have been so shamefully wicked as to make à clamour of Miracles when none were wrought That is to tell the world open Lyes nay more publickly to avouch Forgeriers and works of the Divel to have been done by the Power of Almighty God which God never did but both disclaim's and hates I say upon this Supposition no man in his wits can credit these mens Testimony though they swear à hundred times over that Christ and his Apostles wrought Miracles and that the Gospel truly recount's them for if they have falsely imposed upon mankind Matters of Fact so neer at hand or forged Miracles of à latter date seen aâ— they Say by innumerable that were never seen who can believe these mistaken Multitudes when they talk of Christ's Miracles à far off only seen if yet ever done by some few Ey-witnesses about sixteen Ages past This Discourse stand's upon à certain Principle which is that all the Miracles Christ wrought are not Selfe-Evident Truths or known as Truths ex Terminis though registred in Scripture therefore the first rational knowledge we have of them arises as Dr Still saies from the Universal humane Testimony of all called Christians though fallible which excludes à Possibility of reasonable The reason why their Testimony iâ— weightless doubting or as Catholicks speak from the Infallible Testimony of the Church made evidently Credible by glorious Miracles But neither Testimony is of any weight Nay both are utterly blasted if these Givers in of Evidence â—be proved publick Lyars and constantly cast upon God Iugling cheats and works properly belonging to the Divel 14. Some may reply This Argument seem's indeed to take off much Authority from Papits in their defence of Christ's Miracles because men once proved perjur'd or publick Lyars as they are now supposed in their false attestations given of Church Miracles deserve little credit in any other like publick affaire but Protestants forsooth who on the one side oppose latter Miracles and on the other stifly defend those wrought by Christ and his Apostles An Objection answered cannot but raise all upon their humane Faith to à high rational Credibility A most pitiful Put off which proves if of any force that before Protestants got footing in à few scattered parts of Europe Christ's Miracles could not be owned rationably credible upon the humane Autority of à whole ample learned Church But here is not all I say in à word the humane consent of Protestants in this matter or of any other precedent Sectaries stand's like an insignificant Cypher not worth à rush without the Testimony of our Evidenced Church I prove the Assertion Who ever takes the first Report in matters of fact from others both false and beguiled is as much cheated and beguiled as those Original witnesses are But Protestants the like is of all former Sectaries first received the Report of Christ's Miracles from the ancient witnesses of the Catholick Church here supposed false and grosly beguiled in relating their own Miracles neither God revealed to Sectaries nor did Divel ever truly tell them what Miracles Christ wrought therefore if those Primary witnesses are beguiled Protestants also remain fast in the like Errour O
but Saith some one we Protestants credit Papists when they tell us that the Gospel is à true Story and believe them also in the Report they make of Christ's Miracles Most unreasonably done for if those men never told you true word of Miracles wrought in the Church but quite contrary cloy'd your eares with forged Stories their credit utterly lost deserves nothing but contempt as to Christ's Miracles if false in the one of mighty consequence hold them boldly fallacious in the other 15. What will you say if Dr Still to help himselfe in à present Exigency draw back à little and tell us He never yet plainly denyed all our Church Miracles Very good newes if true whence it followes that unless he will quite suspend his Judgement as doubtful of all he must necessarily grant some great Miracles those chiefly approved by the Church my desire is to know which and how many he will yeild us having upon his Concession certainty of so many I shall thence infer that either All approved Church Miracles are to bee admitted or None Some perhaps Either all approved Miracles must be allowed or none may here propose this Question what if the Church had never had Miracles done in it would not our Saviours admirable Wonders either written in the Gospel or conveyed down by Tradition have been sufficient to check Antichrist's pride and the legerdemain of that false Prophet Were this supposed Christians would have been in no worse condition than now though the Church tell false Stories of her Miracles I Answer the Supposition which notoriously impaires the Churches humane Authority and consequently takes off that high respect all bear to Christ's Miracles is à meer Impertinency Observe my reason It is one thing to Argue upon à false Supposition by imagining no Miracles wrought in the Church and another What followes if the Church had been without Miracles to make this Oracle an upon Lyar. In the first case had none been wrought the Church would never have divulged any but in the other Supposition She is perfidious while she ascertain's us of Miracles which Sectaries say were never done and therefore loses all credit and can gain beliefe of none 16. We come at last to the true fundamental Ground of Miracles wrought in the Church and prove them absolutely necessary None upon à bare owning those ancient Wonders wrought by Christ and his Apostles true can show who among so many dissenting Christians in the fundamental matters of Faith make at this day Profession of Christ's Doctrin Therefore other Miracles are absolutely necessary to mark out and distinguish Miracles proved necessary in the Church she true Professors of Christ's Doctrin from false Sectaries Whoever denies Miracles absolutely necessary for this end must either say that the Christian Societey where Christ's Doctrin is truly professed cannot be known or distinguished from false Sectaries though it gives in Evidence of undoubted Miracles Or which is as bad he must grant that all Hereticks are here-upon proved true Professors of Christ's Doctrin because forsooth they acknowledge Christ and his Apostles to have wrought such and such Miracles and this is evidently false for condemned Hereticks as Arians and Pelagians easily assent to that owned Truth but are not therefore to be listed among the true Professors of Christ's Doctrin Much more therefore is required and it is that Christ's true Society doth not only talk of primitive Miracles or own them true but besides really show you the like admirable distinctive Signs as raising the dead curing the blind and lame manifested by Christ and his Apostles peculiar to it selfe not Common to others of à contrary saith But this Prerogative whereby Faithful Believers are marked out and differenced from Hereticks belong's only to one living Oracle the Roman Catholick Church which took its rise from Christ and his Apostles and ever since stood Age after Age gloriously illustrated by known and renowned Miracles And thus we have it clearly distinguished from all Hereticks Whenas Sectaries men utterly forsaken like dirt cast out of the house of God lie under disgrace altogether unable to confirm their Novelties by one true supernatural wonder Thus Providence showes them no lesse naked and bereft of true Miracles than cold inefficacious and unlucky in their Conversions and drawing Infidels to Christ 17. By what is now Said you may discover Dr Still p. 665. no little lamenesse in Dr Still Discourse The Doctrin of Christ saith he being confirmed by the Miracles wrought by them there cannot be any such necessity in succeeding Ages to confirm the Much Lamenesse in Dr Still Discourse same Doctrin by Miracles The same Doctrin Sr You speak at random pray you tell us in this confusion of different Religions while every one lay's claime to Christ's Doctrin who are proved the true Professors of it by avouching Christ to have wrought great Miracles Or make this Consequence good Christ Cured the blind lame and deaf Ergo Arians who contradict Protestants in the Essentials of Faith or Protestants that contradict the Arians are proved the faithful Professors of Christ's Doctrin because both Judge well of Christ's Miracles If so Catholicks may come in with the best and show themselves sound in Faith upon this account But thanks be to God we can say more for our cause and rest not only in à bare Beliefe of those ancient great Wonders but as I noted above demonstrate à Church Characterized and gloriously marked out by the like supernatural Sign 's which those first great Masters evidenced when they preached to the world and thus our Church is distinguished from all false Conventicles 18. There is no shifting of the force of this Argument but by one of these two desperate evasions Either it must be said that publick Miraculous works evidently done by one or many Authoritively sent to teach Christ's Doctrin are not at all marks of Truth and this is contrary to the Gospel Our Lord working with them the Apostles and confirming the Mark 16. ◠19. John 20. 30. word with Signs that followed These Signs are written add's S. John that men might believe that Iesus is Christ the Son of God c. Or 2 You are flatly to deny the Church ever to had one true Miracle wrought in it which is evidently false as has been proved whereof more presently The only owning ancient Miracles Maintain's any Religion In the mean time you se that to plead for Christ's true Doctrin by only owning those ancient Miracles true licenses all dissenting Christians in Fundamentals to maintain any Religion true or false as they please The Arian may teach as he teaches and so may the Monothelit without Reproof if he tell us he hold's Christ's Doctrin confirmed by primitive Miracles though he cannot say upon à bare owning those Signs what Christ's Doctrin is whether for an Instance the Divine Word truly assumed Flesh or that God is one Essence and three distinct Persons
Sacristy doore and desired another Masse to be said by way of Thanskgiving for the wonderful cure wrought upon her F. Peter Hullin said the Masse whereat she knelt the whole time though as the custome is rose up by her selfe without difficulty at the reading of the Gospel Masse done She left her Crutches in the Church and walked home as sound and strong as ever she had been in her life All these particulars Peronna deposed upon Oath as most true when she was most rigidly examined and obliged by Oath to speak nothing but Truth of the state and continuance of her malady as also of the cure whereunto she subscribed her name Peronna Roault 5. Now if any suspect Fiction or jugling in this Deposition made by the Gentlewoman though methinks it is very unlikely that one who stood in no need of any temporal reliefe should juggle so long or feign an Infirmity for thirteen years together I answer all fear of fraud is taken away upon the manifest proof of these two things 1. That the disease was such in the main particulars as the Patient her selfe deposed 2. That she was restored to perfect See these witnesses named in the first Tome of April already cited health as is now said But no fewer than 16. or 17. sworn Witnesses all named in the Processe or full information of this Miracle gave in Evidence of these main particulars To produce every one in order would be needlesse while hundreds yet living in Calais conscious of the Miracle are ready to Testify it These few therefore shall suffice One à maid Servant deposed she was present when Peronn'as Limbs were so violently rack't out of joynt that she heard à noise much after the like manner as if bones had been broken in her body and swore also she had often handled and seen one of her Legs much shorter than the other the like Attestation other Witnesses gave Fr. John Beaumont appointed to hear the infirm Gentelewoman's Confession at her own house the last Lent before her cure deposed upon Sworn Witnesses of this Miraculous Cure Oath that her voice by reason of the obstruction in her breast often intermitted by continual coughing was so low and inarticulate that though most attentive he had much A doé to understand her Others gave Testimony of her frequent Convulsion fits Others present when the Kings Physicians visited her after à long consultation had upon the disease deposed they heard those knowing Doctors say no Cure could be hoped for So Mons t Valet Judged and the Ordinary Physician then of Calais Mons t Crocque deposed that after many frequent Visits made he had often discovered Peronna so fearfully assaulted with sharp Accesses of her malady and the corrupt humours of her strange distempered Body that he Judged her incurable by humane Art and therefore left all to God's Divine Providence and assistance Now for as much as concern's the Truth of Peronna's speedy recovery perfectly wrought in the Church of the F. F. Minims by the Intercession of the glorious S. Francis de Paula not only the forementioned Witnesses but innumerable other Inhabitants of Calais can and will depose to this day So that if humane Faith be not utterly extinct or of no account among rational men the Relation here briefly set down is upon moral Certainty most indubitable 6. The whole Processe and Information of the Miracle the Original whereof is yet extant in the Convent of the FF Minims at Calais two worthy Priests Robert Feubre Bachelour in Divinity and Curate also in Calais and John Tiffaine Cantor in the great Church there by Commission of the most Reverend Lord Bishop of Bologne presented to his Lordship which done his Lordships Approbation is as followes 7. Having seem and examined the Information given by our command which Mr Robert Feubre Curate The Miracle approved by Episcopal Authority and Dean of Calais offered us concerning the cure of Madamoiselle Peronna Raoult wrought in the Church of The FF Minims this present year 1661. the 9.th of April within the Octave of S. Francis de Paula we willingly acknowledge the Cure to have been truely Miraculous and obtained by the merits of that great Saint And because God requires that his Glory be manifested for favours done above the ordinary course of Nature VVee to stir up Devotion in all faithful People towards the blessed Saints in Heaven and mereover to Convince the Heresy of those who forbid Saints to be invocated have permitted and do permit this Miracle to be made publick and thanks rendred to God and the Saint in what ever Solemne manner shall be Iudged meet and convenient In VVitness hereof we set our hand and Seal Given at Bologne April 29.th in the year 1661. subscribed ✚ FRANCISCUS EPIS BONONIENSIS 8. From Callais we passe into England once à happy Nation no lesse shining with innumerable glorious Saints and Miracles than now God knowes made dimne yea fearfully dark by Sin and Heresy Two monstrous Evils The Sinner want's goodnes and seldom cast's à thought on the Saints in Blisse But Hereticks want Justice and honesty who violently Rob the blessed in Heaven of those Wonders which God Manifestly works by them here on Earth While Heaven and earth abhor's this open Plagiary I call for Justice and due Restitution if any be found so gracelesse as to deprive one English Saint of those very many most certain and clear Miracles which God wrought by him in life and after death I mean our ever renowned S. Thomas Cantelupe Cambden in Britānia pag. 461. London print 1607. that worthy Bishop of Hereford nobly born saith Cambden speaking of Herefordshire who for his Sanctity was Canonized and publickly held so pious à man that he came not short of King Ethelbert Martyr in virtue Nay perhaps excelled him Thus Cambden who it seem's had heard of the Saints glorious Shrine or Monument but saw it not being before his time destroyed by impious hands 9. You have also an exact account of some Entituled the life and Gests of S. Thomas Cantelupe by R. S. printed at Gant 1674. Chap. 20. Surius de S. Tho Here. in à manuscript I have by me great Miracles wrought by the Saint in à late English Book with many excellent Observations made upon his admirable life I esteem the Book and shall hereafter make use of it I likewise much value what Surius recount's of our renowned Bishop's Miracles who made his Collections out of approved Manuscripts yet exstant in Rubrâ valle à Convent of Canon Regulars neer Bruxels where many learned Volumes are preserved and brings to light almost innumerable done after the Saints death He raised to life saith Surius threescore dead and restored sight to 41. blind He cured 21. strucken with Palsies I saw add's this Author in one Volume kept in the forenamed Monastery à Relation of other wonderful Miracles which altogether amount to 425. 10. But Reader the Records I most rely
far greater 6. I say therefore the Miracles of Christ our Lord of the Apostles and all those certainly wrought amongst God's People or in the Now true Miracles are distinguished from false wonders Church These I alwaies joyn together are easily distinguished from the slight Signs of Heathens and Hereticks First by their Strength or powerful virtue manifest to all unbyassed Judgements 2. By their vast Number and incomparable Greatness 3. By the Quality of the Persons that did them 4. By the End for which they were wrought All and every one of these distinctive Marks the Signal great Miracles wrought by Christ the Apostles and in the Church ever had and will have And I chiefly speak here of great Miracles 7. Call now to mind all the Wonders done or thought to be done by Heathens lay by them the Donatist's Dreams and Visions suspected saith S. Augustin of fraud even Aug. de unit Eccl. cap. 19. by the most prudent and Judicious Grant which many think false that the Novatians had some slender Miracles among them Summe up I say These and many more like Greater Miracles wrought by two Saints than by All Heathens and Hereticks them what have we but the lowest sort of wonders Imaginable for none surmount's the Power of good or Evil Spirits I dare boldly avouch that only two blessed men S. Thomas Cantilupe and S. Francis Xaverius have by Gods assistance wrought not only more but far greater Miracles than all the Heathens and Hereticks that lived since the creation of the world were all true that 's Written of them whereas God knowes more than the halfe is false 8. Look on the Condition of Persons among Heathens and Hereticks that pretend to Wonders you find them all suspected and of little Credit Infidels knew not Christ and Hereticks like shamelesse Fugitives deserted his Church If Therefore such wicked men do any thing like à Miracle it is done as S. Austin prudently Observes per Signa publicae Iustitiae Lib. 83. Quest 78. 79. that is illegally or by no Lawful but à usurped Power as wrought by them So naughty Souldiers do saith the Saint when Contrary to Military Discipline they extort from honest men what is Publickly forbidden On the other Side the Just endued with supernatural Faith work Miracles by lawful Commission which God's Divine Justice approves because as those others were out of Christ's Church so these are professed members of it See S. Petra Sancta volum 1 prologom p. 27. Austins Quotations further enlarged by Petra Sancta and Judge whether God's Servants that truly doe Miracles are not very differently qualifyed from others cast out of the house of God 9. The end of Miracles ever intended for the Good of others is chiefly to strengthen Faith and encrease Charity whence it is that S. Gregory the Great writing to S. Augustin S Greg. lib 9. Epist 58. our Apostle of England gives this prudent Admonition For as much as concern's the working of Miracles know that whatever gift you have received in this kind it is freely bestowed on you for the Good and Saluation of those souls committed For what End Miracles are wrought to your Charge To this end all our Saviours Miracles and those likewise wrought in the Church were ever and are still chiefly directed Contrarywise Those supposed Wonders done by Heathens were most for à Show only or Ostentation without benefit to soul or Body for what good could the walking of dull Images up and down or the cutting of à wherstone in two produce in any Neither can Miracles as done by Hereticks if yet ever wrought avail one Whit for the encrease of Faith or Charity for how can men that have made Shipwrack of Faith and torn Charity in pieces by Separating themselves from Christ and his Church help to perfect these Virtues in others I say as done by Hereticks for if any good ensues when so wrought That ' meerly Accidental and cannot be ascribed to the Hereticks Faith or any Merit in them 10. Now we Argue further and show by the real Effects which true Miracles have wrought John 15. v. 2. 4. their worth and visible Difference from those other dispirited dead Signs done by Heathens and Hereticks For the Readers better Satisfaction I here make use of our Saviours Powerful Argument against the Iewes whom he told If he had not done greater works among them than any other they had been without sin excusable but now having seen his Miracles and after all to hate Miracles proved by real effects him and his Father no Excuse could be made Pray Ponder seriously The Iewes had once great Miracles among them wrought by Moses and the Prophets yet our Saviour plainly Assert's he had then done greater and these words I conceive were spoken before the Miracles shown at his sacred Passion and Resurrection Is it true had he then done greater than Moses and the Prophets Far greater Therefore were they by much did they Surpasse in true weight and value all the pretended Wonders of Heathens then living or that afterwards should appear in the world This our Saviour Assert's or nothing 11. Some Iew or Infidel may reply Christ said here much of his Miracles but how prove we that he spake Truth I answer we prove this manifestly by Arguing from known Effects to the cause that is we evince the Cause Christ's Miracles I mean to be more vigorous Strong and attractive than all others by those real Admirable effects palpable to all Eyes which ensued upon their being wrought by the Son of God Cast therefore your Eyes upon the known Conversions made by Christ and his Ministers the blessed Apostles look also What these admirable effects are upon the large encrease and strange Growth of the Militant Church during the first Age of Christianity call to mind the Ruin and destruction of Idols Signal Effects of the primitive Miracles and you will find by these and the like innumerable Wonders that the Miracles then done never exhibited to be gazed on had Influence upon all Could ever yet Heathen or Heretick show you the like Miraculous Works following the Wonders they boast of 12. Hence we proceed to Miracles wrought in the Catholick Church and show also by many real Effects their Worth to be far above all the pretended Wonders done by Infidels and Hereticks Tell me did ever any of these or all together show you by Virtue of their Signs such à united Society of men in one Faith as our Church showes Did ever any fast Effects real and palpable prove the Churches Miracles pray and curb their Passions like those in this Christian Society Did ever any show the like Contempt of the world their whole life long as thousands and thousands have done amongst us No God knowes so many noble Heroick Actions fruits of Divine Grace and known Miracles Grace working inwardly Miracles more outwardly were never seen or heard of with the like
recounted to à high Credibility the Dr brings nothing against us but his own peevish Incredulity while he tell 's us with à jeer of the pleasant tasts of S. Iames his Miracles That is as I said you must first take off all Maruel from à Miracle and t is fit Lettice for the Dr ' s lipps otherwise not tastable much less digestable Tell à Heathen of Elias dividing the waters of Jordan with his cloak and passing over the dry Sand with Elizeus will he not think ye follow the Dr ' s strain and say Here is à pleasant Tale of an old mans cloak To such feeble shifts Incredulity leads men that reject all faith humane and Divine CHAP. VI. Of the Dr ' s Pilgrimage to the Vial of S. Mary Magdalen in France The Truth of that Miracle Proved Cavils answered Holy Reliques vindicated from the Dr ' s Calumny VVhether Protestancy be à grave Religion Of D r Iohn Launoy's Virulency 1. NOte 1. We enquire not in this place whether S. Mary Magdalen whose Vial is kept in the Church of S. Maximin be that Poenitent and once sinful Magdalen or another Sister to Martha and Lazarus raised from the dead by our Saviour Caesar Baronius cites Origen S. Chrisostom S. Baronius Ann. Christi 32. n. 20. Hierom and S. Ambrose who seem to make them two distinct Women though Origen saith the Cardinal retracted his Opinion S. Austin speak's doubtfully in this point Ecce S. Austin de consens Evang. lib 12. c. 79. saith he Sorror Lazari si tamen ipsa See the Sister of Lazarus if yet She be the same that anointed the feet of our Lord and wiped them with the hair of her head Some Authors quoted by Joannes Ferrandus favour much the Opinion Ferrand l. 1. Disq Reliq Cap. 1. a. 1. which admit's two different Magdalens the one out of whom our Lord cast seven Divels The other à Virgin and Sister to Martha and she it was that brought the Christian Faith to the Province of Marseils and with it may the Tradition of à whole Nation gain beliefe the Vial we shall now speak of Baronius Baron n. 22 cited learnedly opposes those who admit two distinct Magdalen's and Saies there was but one only who with her tears washed the feet of our Lord Sister to Martha and Lazarus 2. We enquire not how or by whom the Vial yet preserved in S. Maximins Church was conveyed thither yet have thus much upon Record that when our Saviour was crucified and one of the Souldiers pierced his sacred side with à Lance so violently that bloud and water in great abundance gushed out the Blessed Virgin and other women present gathered up with great reverence as much of it as they could though mingled with the earth or sand under Metaph. 15 Augusti Baronius Ann. Christi 34. n. 127. the Crosse This Metaphrastes recount's out of Very Ancient Monuments And Baronius approves who speak's much of the Admirable courage of the Blessed Virgin in taking down her Son from the Crosse pulling out the nails from his hands and feet embracing his Sacred Body and bathing it with her Tears as the Church Sing's Stabat Mater dolorosa juxta crucem lacrymosa c. Moreover we know that as after the death of S. Stephen the first Martyr the number of Christians encreased so also the Persecution against them raised by Iewes raged most violently whereupon the Disciples of Christ were sent and dispersed up and down several Parts of the world to preach the Gospel See more hereof in Baronius who add's Baron Anno 35. n. 4. 5. that in this dispersion of the Disciples Ananias went to Damascus and at the same time Lazarus Mary Magdalen with her handmaid Marcella bitterly hated by the Iewes were not only banished Hierusalem but barbarously also cast into á Boat without Oares yet by God's special Providence arrived safely at Marseils For this Baronius cites in his Margent Manuscript Baron n. 5. Histor Angl yet preserved in the Vatican Library Reader for your greater Satisfaction Bellavo Tom. 4. Spec. Hist cap. 9. 95. in these particulars please to peruse at leisure Vincentius Bellavocensis that done you will find no great difficulty in yeilding S. Mary Magdalen the singular honour of carrying with her that precious Relique of our Saviours Sacred blood enclosed in à little Vial and leaving the Treasure to the Inhabitants in Marseils whereof they have good assurance by Tradition perpetuated from Age to Age. These matters waved 3. My task is now to prove what I asserted Disc 4. c. 8. num 1◠Reason and Religion to this Sence Viz. That the Sacred bloud contained in the forementioned Vial though at other times hard black and congealed yet every year growes red liquifies and visibly boyl's up on the day Sil. tom 2. c. 12. p. 105 under the Title Mira. perpet of our Saviours Passion Usually called Good Friday The like Wonder is seen saith Silvest Petra Sancta the first day of January on our Lords Circumcision and on the Feast of the Holy Crosse May 3 Silvester moreover observes that upon the Change or correction of the Kalendar made by Pope Gregory the XIII this Miracle which before was seen on the now named Dayes answerable to the old Account keep 's yet the same dayes Viz. Good Friday the Circumcision c. But according to the new Change or correction of the Kalendar 4. I proved the visible liquifying or manifest boyling up of this Blood 1. By the consent of à whole ample Nation the Kingdom of France 2. By the Testimony of thousand Ey-witnesses who have seen it And what Proof can be greater 3. Laurentius Surius tell 's us That when Anno 1497 He went cut of pure Devotion to visit the Cave where S. Mary Surius to 4 ad 22. July Magdalen lived in high Contemplation Her Venerable head was shown him very grear bare without skin to the Skull excepting only one little Particle of flesh upon her forehead which our Saviour is said to have touched I saw moreover saith Surius à glasse Vial with blood in it of à middle colour between black and red and this the Saint standing neer the Crosse when Christ suffered took up mingled with the earth it fell upon All add's Surius I conversed with plainly avouched without hesitation or doubt that the Blood shut up in the Vial Visibly boyl's every Fryday in the Holy Silvester cited p. 99. week of Lent I saw also saith Silvester Petra Sancta S. Mary Magdalen's Head in the Town of S. Maximin had it in my hands and admired the gracious Symmetrie of it Whereby one may Conjecture what great beauty and Comeliness once adorned that Countenance This Skull and the particle of flesh yet cleaving to the fore head Clichtoveus also beheld witnesse Clichto de trib Magd. part 1. p 34 Ferrand l 1. c. 4. Art 1. post mediū Silv. p. 106. Joannes Ferrandus
may to verify that Maximin both be reassumed and yet still remain on earth in Mantua in S. Maximins Church with the Xantons also and some other Parts of Europe And thus the Divine Blood now shut up in our Saviours Body in Heaven And here on earth in the Blessed Sacrament may without Prejudice to Faith be thought Individually the very same yea and were this certainly known adored likewise with Latria or Divine worship I am Sure the Doctrin is held sound by the learned Gregory de Valencia and maintained by many other great Divines 22. Yet Ferrandus Cited § Addo Sudorem Valent in 3 P. Disp 1. quest 5. punct 1. Dul. 3. Lucae 22. v 44. Pondering that Passage in S. Luke And his svveat became like drops of blood trickling dovvn to the ground curiously observes that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies grumos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is concrete or little clottered Balls of Blood which condensed by the Cold of the night trickled down in that Agony And however mixt with earth were afterward gathered up by careful hands though the Dr simply tell 's us S. Magdalen had no time at our Saviours Passion to do that service to her Lord and Master Now these very Particles or precious drops may well augment that Treasure whereunto so many lay claim and prudently Judge they yet have in keeping some Quantity of our Saviours sacred Blood And truly when no meaner à man than Pope Clement the V. earnestly sollicited Henry Bishop of Claremont to have but à small Portion of our Saviours Blood sent him then in that Bishops custody This fact alone recounted by Ferrandus Showes methinks what high esteem the greatest Prelate upon earth had of that highly valuable Treasure 23. It is Strange to see what slight Stuffe followes Lib. 1. c 2. sect 3 § lacrymas in the Dr. When Ferrandus Proves out of excellent Authors that our Saviours Teares perhaps more copioufly Shed than those of the Poenitent woman Luke 7. 37. are yet preserved in France and moreover Showes out of Antiquity that Teares have been kept very long The Dr Medles not with his Proofs but wonders at the matter and thinks it à pretty competent Miracle that teares should last so long Again when he Assures us upon undeniable Authority that some Locks of our Saviours hair some parts of his swadling bands with his Seamless Coat Reliques easily kept without Corruption are yet in being and tell 's us where and in what places The Dr still wondring Answers no Authority Lib. 1. c. 2. sew unica But jeers at all Lastly when he makes it clearly out that à considerable quantity of the Blessed Virgins milk naturally more liable to corruption than hair or cloths continues yet preserved with great Reverence in Judea Italy Spain and France the Dr got into à Jocular humour laughs at the Author but finding his Reasons and Arguments too hard very wisely as his fashion is waves them in à word replyes to none 24. Here is one attested by as grave Authors as ever wrote and well wroth the Readers knowledge In the time of Baldwin King of Hierusalem à meer handful of Christians Three thousand in number and no more totally routed and overthrew fourty thousand Saracens If you Ask how the Victors came armed Baronius Robertus à Monte Marianus Siculus Baron to 12. ad ann 1124. A monte Append ad cron Sigl anno eodem Mari. Sicu lib. 5. Rerum Hisp and other Writers Answer The Patriarch carried our Saviours Ensign or the Banner of the Holy Crosse an other great Prelate à Lance And lastly the then Bishop of Bethlem marched on bearing before him some Quantity of the Virgins Milk enclosed in à little Pyx of Gold To these armed with sacred Reliques God gave that known and most signal Victory Joannes Mariana à man of great repute for Learning and Judgement recount's how nobly Lewis Joan. Mariana lib. 13 De reb Hisp cap 8 the most Christian King of France enriched the Cathedral Church at Toledo with most precious Reliques to this day carefully preserved in the Holy Sanctuary of that Church together with the Kings own Authentick letter The Substance whereof set down by Mariana is as followes 25. Lewis by the grace of God King of the King Lewis his letter to the Canons of Toledo French sends Greeting to his beloved the Canons and the whole Clergy of the Church of Toledo We desirous to gratify you with à Present of great Value moved thereunto by the earnest Petition of John our Venerable Archbishop of Toledo have taken out of our own Sanctuary choise and selected Reliques which were sent us from Constantinople and freely bequeath them to you Viz. Some of the wood of our Saviours Sacred Cross with one of the Thorns which crowned his blessed head some Quantity also of the Milk of the ever blessed Virgin Mary parts likewise of the purple Garment wherewith our Saviour was clothed as also of that Linnen which he girded about him at the washing of the Apostles feet and some of the Sindon wherein his Sacred Body when it lay in the Holy Sepulcre was wrapped We Therefore ask and require in our Lord JESUS that you receive and conserve these Holy Relicks with all due respect and Reverence in your Church That you be often mindful of me in your dayly Sacrifices and devour Prayers Given at Estamps Anno 1248. May the 8 th Thus that pious and most Christian King whose high esteem of Holy Reliques and amongst the rest of the Virgins Milk yet preserved sufficiently methinks Check's the Dr ' s boldnes when he rashly tell 's us without any semblance of Proof Dr Still page 484. There can be no sussicient credibility in the Testimony given to the Reliques of the Roman Church There are Dr already most credible Testimonies produced Ergo they can be given And are so perswasive to our Intent that no Foolhardy Spirit of incredulity amongst you whereby you would fain obliterate all memory of our Saviour besides à little bare talking of him shall ever abate or Discredit while humane Faith is in the world 26. The Dr in the next place return's once more to the Vial at S. Maximins and hopes with Page 485. another throw to break it in pieces This Vial saith he is supposed to be of S. Mary Magdalen's own bringing into France and its worth the vvhile to knovv hovv it came thither Answ It is well worth the while when to purpose to write whole Volumes as have been Written upon this subject Sure all are not to the purpose for I find no little Confufion among Authors though no one I ever yet read Opposes what I formerly asserted and still defend as à Truth Viz. That at S. Maximins in France there is à Miraculous Vial called by the name of S. Mary Magdalen's which Liquifyes and boyls up every year seen by thousands and owned
there cited Nec quidquam opsonii intra admisit He eate no meat which is not to Say he eate nothing for he might well feed upon bread Fruit and such like things Now if as some Criticks note Opsonium properly signifies Piscis assus broyled Fish there needed no Miracle to refrain from that à whole hundred years For as much as concern's the long lives of many not only mentioned in Scripture but in known History also see Colganus his large Notes where Colgan in vita S. Kieran 5. Mart. page 466. num 42. you have his Authors Quoted and here he meets with à Dr who repeats much of what he Writes and thinks to refute all by à simple Narration or barely telling us He writes so and so VVas there ever such à way of impugning Authors found out before this new Invention of Mr Dr Yet thus he hold's on Page after Page now he makes sport with the raising of à dead Robin-redbreast to life now with S. Juo's boots Now he brings in à Story of à Bull giving Still page 527. as much milk as any Cow And which I casually omitted Ask's whether any thing was ever done by Christ and his Apostles like the turning of Butter into à Bell as S. Oudoceus Capgrave in vita S. Oudocei page 258. Bishop is said to have done VVitness Capgrave Yes Mr Dr both you and I have heard of as great Changes Viz. Of Lot's wife turned into à Pillar of Salt and water changed into wine In case these Examples satisfy not you shall have more Authentically recorded 6. Here methinks being quite wearied in following the Dr thus far it is high time to An Atheist may reject the Miracle in Scripture upon the Dr's Principles leave the remainder of his Collections to the Judgement of every prudent Reader with this true Observation upon them that if Jeers and Derisions can do it the Dr has behaved himselfe manfully and taught every Atheist by his Procedure to slight all the Miracles God hath done upon this principle Miracles seem wonderful to his short Knowledge ergo ought to be vilifyed If he has any better Argument blame me boldly Hence proceeds his frequent and no lesse impertinent Interrogatories where speaking of S. Mochteus long Abstinence he Ask's whether it be not à pretty reasonable Fast for à man Mentioning some that speak in their Mothers wombe he would know whether the Baptist Leaping in his Mothers belly was comparable to this And in recounting other Miracles he wisely Demand ' s are not these now pregnant Instances how such Saints exceeded Christ and his Apostles And this Question comes over and over Did Christ and his Apostles any thing like to these Miracles Pitiful Impertinent neither he John 20 30. John 21. 25. nor I know what Signs and Miracles Christ wrought Witnesse S. John Nay more were the many other things saith the Apostle Christ did Written in particular the whole world would not contain the Books that might be Written notwithstanding the Dr remit's us to what Christ and his Apostles did 7. For an upshot of this whole matter the Still p. 565 Dr leaves the Reader to Judge whether the Testimony on which these Miracles have been received ought to be compared in point of Credibility with that Testimony on which the Christian Church hath believed the Miracles of Christ and his Apostles I Answer the Dr cheats the Reader For the true Christian Church believes the Miracles of Christ and his Apostles upon Divine Testimony by How the Dr cheat's his Reader à certain act of Faith These other Miracles mentioned by Colganus and Capgrave rely at most upon humane Authority And If they force from us à probable Assent wherein there is à great Latitude That 's all and aboundantly enough because I am apt to think that when Cronology and other main Circumstances come to the Test chiefly about the long Lives of some Saints and other strange Wonders much may occurr to à diligent Searcher not too well grounded But to Decry all as the Dr doth whilst he Examins none is foul play and above measure blamable For it seem's morally Impossible that after so great pains taken by Authors who carefully remit you to Their Manuscripts and other Testimonies all should prove Forgeries though some Perhaps may be doubtful or in à mean Degree propable If evinced False we utterly reject them 8. The Dr in the Close of his Discourse to gain credit for his pains Tell 's us he has not raked the Kennels of Iacobus de Voragine of Cantipratanus and such like Writers of no Account it seems with him But made choise of latter Authors praysed and highly approved by learned men Capgrave saith he was esteemed one of such excellent parts that he had scarce any equal none Superiour to him in England in his time Colganus his first Tome containing the Acts of the Irish Saints was published with great Approbations from the General of his Order the Professors at Lovain from the Ordinary Censor Librorum and four Jesuits having besides the commendatory Epistles of Vernulaus and Erycius Puteanus Now saith he the Jesuits collections at Antwerp begun by Bollandus and continued by Henschenius and Papebrochius were Published with as much Ostentation of care and Judgement as any thing can be set forth in that kind Thus the Dr. 9. Reader I would willingly know what harme is done to these Authors by Mr Dr wherein I beseech you has he lessened rheir credit Has he clearly shown the Original copies from whence they took Miracles Forged Has he disparaged in the least Degree the Authenticalness The Dr disparages none of these Records but is apt to think something may be à misse in them of those Records Has he upon any good Authority proved so much as one of these Miracles false or improbable No he never fall's upon this solid way of reasoning What then dos he I told you he barely relates what Authors write and there forces in à Jest or an impertinent Question leaving every matter of Fact unexamined just as it was before If true then it is true still if doubtful t' is yet doubtsul if probable still probable Here is all you have from our Doughty Dr who confesses his own lost labour plainly enough So that what ever judgement saith Still page 567. he be passed upon the Miracles they cannot deny the Books I have made use of to be of greatest Authority of any extant in this kind and yet after all I am apt to think they will meet with à great deal of Infidelity from all that have not captivated their understanding to the Obedience of the Roman Faith I am apt to think Mr Dr What à faint Expression is this Who holds himselfe obliged to captivate his understanding to your Thoughts Had you truly told us that these Miracles upon due Examination have been proved false or improbable had you shown their Original Records unauthentick you
places These done before Ey-witnesses were spread abroad some few first hearing of them held all upon humane Faith credible Passing further from hand to hand They became more known and induced many to Assent upon this Motive that prudent men not suspected of Guile said they had received them by word of mouth from Persons very pious who saw such matters of Fact or at least had them from others that conversed with those Ey-witnesses 14. Now further This humane Tradition Why our Saviours Micles became more famed than others for Still we abstract in our Discourse hitherto from Divine Revelation concerning Christ's Miracles which at first took its rise from Few as the multitudes of Christians encreased became more Universal and generally received because all that owned our Saviour to be the true Messias and most deservedly the greatest Thaumaturgus that ever was held it their Duty to make his admirable Wonders known all over Fathers preserved them in the Memory of their Children These Age after Age left them to Posterity the Christian Doctors and Pastors every where spread them abroad in their Writings and publick Sermons before whole multitudes Both Iewes and Hereticks also concurred not à little Here in briefe though much more might be said you have the true Reason why our Saviours Miracles were famous the whole world over and therefore handed down by Universal Tradition which you se cannot be so General in behalfe of Miracles wrought in the Church afterwards Though they be most unquestionable So Providence has ordered so Reason also Dictates That God and man should be more Universally honoured for his admirable Works than man only the Lord of all more than his Servants Thus much premised 15. You shall see how far the Parallel goes between our Saviours Miracles and those wrought by Saints S. Thomas Cantilupe for example most certainly raised many from the dead So did S. Dominick as is proved above Others restored sight to the borne blinde c. These like our Saviour's done before many Spectators in particular Places were Divulged abroad and upon humane Faith gained at first Credit with those who saw them not Because prudent Persons of unspotted Fame boldly avouched they had seen the Wonders Thus our Saviours Miracles became at first famed and induced others no Spectators to believe them upon humane The fame of Miracles first grounded on sight and experience Faith From this Fame first grounded on Sight or experience Tradition took its rise and ever since Those Miracles were wrought preserved à memory of them among men Very Universally as to our Saviours though lesse general in behalfe of Saints for the Reasons now given But this as I said impair's nothing the Moral certainty of latter Miracles seing the first Ground where on all true Miracles rely if we keep within the bounds of humane Faith is one and the same That is They were manifestly seen and most faithfully related to others 16 If therefore our Saviours Miracles became thus Publick before Scripture registred them and the Miracles of Saints seen and attested by Ey-witnesses were in like manner spread All true Miracles apt of their own Nature to gain Vniversal assent abroad before Records preserved them It followes that all of their own Nature are apt to gain an Universal Assent had all been alike Famed and Vniversally Published but because this Publication an effect only of the Wonders by Accident or Providence rather was different very general for some not so general in others Hence our Saviours Miracles as they highly deserved gained credit Universally others not so Generally which as I said nothing abates their certainty while the foundamental Grounds Viz. Sight and common Humane consent make all alike morally certain And thus I argued Page 1. c. 9. num 16. against Mr Dr in the last little Treatise If the common humane Consent among Ancient Christians supposed neither Divine Revelation nor infallible raised our Saviours Miracles to an Evident Credibility in those Dayes why should not the like common Consent of Christians now advance our approved Miracles to the same certainty or Evident Credibility O but many boggle at the Miracles of the Church And did not more boggle at those wrought by our Saviour The Procedure in both cases is alike Blameable While clear Evidence taken from Sense and common consent makes either All or none credible and morally certain 17. A second Degree of certainty and lesse Two other degrees of Certainty is had when Those who write of Miracles received not Information from the Ey-Witnesses Themselves but as we say at the Second hand from such as Treated and often conversed with them Of this nature Bollandus cited saith many are recounted by Iohn Moscus S. Gregory and our Venerable Bede A third Moscus in◠prato Spirituali S. Gregory in Dialogis Beda in Historia Anglicana Degree of certainty depend's on such Historians as either made their Collections from those who Saw Miracles or Testifyed they had heard of them from others that had seen Them or finally from undubitable Monuments Attestations and Commentaries published by Ey-witnesses Or at least from prudent Persons who said They wrote nothing of Miracles But what they had received from such as had conversed with the Spectators Hence you se That when these matters of Fact are examined The last Proof while we plead by Humane faith only is brought to those who were Ey-witnesses Now whether Capgrave and Colganus ever rely on so sure à Foundation unlesse we had à View of their Monuments and Martyrologies cannot I think be easily decided However to End all that relates to their strange Wonders you shall se how fairly I deal with Mr Dr. 18. Let us Suppose that the Very most are more than doubtful or that many for all cannot Though particular Authors fail in the account they give of Miracles yet the Church is at no losse and why possibly be so far recede from the Purity of Truth or finally that à great number of Colganus his recounted Miracles appear not to à Judicious Reader Probable I say notwithstanding so many foul either real or imagined Blurrs The Roman Catholick Church is yet at no losse while She can make an exact Inventory of à thousand other Evident Miracles wrought only in Her and by Her faithful Children which neither Dr nor any Maugre all the Spite in Hell shall once dare to gainsay by Authority and reason So ponderous They are and so powerfully convincing that the more Malice strives to Eclipse their Glory they more glorious the appear Of these I have given you many above though not halfe of all The Tenth part whereof would require volumes and large ones too 19. Most justly Therefore may I stand astonished Reas and Relig. Disc 2. c 8. from n. 3. to n. 31. and. c 9. at the Dr's strange Proceeding with me upon this Subject I pressed him again and again to Deny if he durst such plain Miracles as
were set down in my former Treatises These he shamefully waves or lightly skip's over Thinking it advantage enough to treat matters which no man gave him Occasion to handle And therefore fill's page after page with à long List of other Wonders which he would fain blow away with the breath of à few Jeers for he refutes none by Authority and reason I say Contrary could he do so though he never hit's on this solid way he proves nothing against the certain Miracles wrought by Saints in our Church unlesse this weightlesse Consequence be look't on as conclusive Some Miracles recounted by Private men seem doubtful or disputable Ergo all other Though manifest upon humane Faith deserve the like Censure and are to be vapour'd against as unvaluable Is this Procedure tolerable or any thing like fair Play Judge Reader 20. Now because our Dr who flurt's at every one seem's lesse satisfyed with the Collections of Saints Lives and their Miracles set forth at Antwerp and published as he Saith with much Ostentation c. Those two worthy Writers Godefridus Henschenius and Daniel Papebrochius yet living Petition Mr Dr rigidly to examen what ever he deem's amisse in the three Tomes of April already printed And if after an attentive Inspection any one particular appear's to him erronious false or improbable Their earnest desire I say is that it be plainly represented in Latin This done they engage if à full Satisfactory Answer be not returned to acknowledge their Mistakes The Challenge here made is modest will our Dr accept of it Will he decline hereafter meer empty words that signify nothing He is apt to think there is much amisse à great deal of Infidelity though as yet he never had the Grace or face to tell us where or in what particular This much Amisse lies CHAP. IX VVhether impartial Authors in former Ages ever taught that Miracles ceased in the Church S. Chrisostom most plain for latter Miracles VVhether there be no comparison between our Saviour's Miracles and those wrought in Latter times Of Dr Stillingfleet's frivolous Distinction between Signs and Miracles 1. MR Dr to make his Assertion good of page 568. Miracles ceasing in the Church produces in the first place the Authority of S. Chrysostom whereat every Reader may justly wonder seing it is more than evident that the Saint upon Several occasions so stifly defend's what Catholicks now hold that he cannot by Violence be wrested to à contrary Sence A few clear Testimonies only shall be sufficient to allege all he hath upon this Subject would be both tedious and needless 2. The Saint pondering those words of the Psalm Memoriam fecit c. Saith God never ceased to work Miracles For this is to make à memory of himselfe He never intermitted never desisted in every Chrys in Psal 100. in Edit Paâ—is 1588. Generation to show Miracles and by admirable things to stir up and encourage the duller sort of People For those who are endowed with á noble mind and given to the Study of Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand in no need Miracles never ceased in the Church of such Signs or Miracles because it is Said Blessed are they who have not seen yet believed Now Seing God hath not only care of such but of duller Capacities also his Goodness surceased not to work Miracles frequently in every Age. Then S. Chrysostom set's down the Miracles wrought by Divine power while the Iewes were Captives in Egipt at their leaving Egypt in the Desart also in Palestine and Babylon Next he enumerat's the Miracles done after our Saviours comming and Such saith he are wrought among us this present Day Finally he add's If you will hear of those Wonders done in our Age the Translation of S. Babylas Holy Body to the Temple of Daphnis when the Divel was manifestly silenced conquered confounded and the worst of wicked men Julian the Apostata Miraculously strucken dead This Translation I say of that Holy Body abundantly testifies Thus and much more S. Chrysostom speak's to our present Purpose of Signs and Miracles shewed in his Age And can any believe that so great à man ever contradicted himselfe in à Doctrin so plainly delivered Mark his significant Expressions God never desisted never ceased never vvas vvanting in Working Miracles Generation after Generation And though he did them not for wise Philosophers or the learned Believers Yet they were useful profitable and necessary to others whose faith as I noted els where would have grown cold had it not been sometimes excited by Powerful Signs from Heaven 3. Another Testimony pregnant and convincing Chrysost contra Gentil lib. uno Tom 5. Paris print is taken out of S. Chrysostom where he relates at large the life and glorious Miracles of S. Babylas Bishop of Antioch á most renowned Martyr Christ our Lord saith the Saint the night before his Sacred Passion calling his Disciples together forewarned them of many Things and Prophesied thus Verily I say unto you He vvho believes in me the VVorks vvhich I do he shall do and greater than these A plain Passage produced against the Dr in confirmation of latter Miracles whereunto he never replyed But some perhaps will demand where are our Saviours words verifyed S Chrysostom Answers If any take into his hands that Book of Scripture called the Acts of the Apostles he shall find Persons lying sick in bed cured by the Shadowes of the Apostles many also Possessed with Divels This reason produced by the Saint proves latter Miracles wrought in the Ghurch and furiously raging freed by à touch only of S. Paul's Garments which things if any Say were Fictions or legerdemain The Wonders Mark his words novv seen are more than enough to stop the mouths and tye the Tongue of so impudent Blasphemers Observe the Saints Reason For there is no Country faith he no People no City of the vvorld vvhere these nevv Miracles have not vvith Apostolical Miracles in found S. Chrysostom Prayse been famed and publickly divulged That is to Say All have heard of the infirm cured of possessed Persons freed from Divels in à word of such Apostolical Miracles which would never have filled mens minds with Admiration as we se done had they been Tales or feigned Stories Thus S. Chrysostom after he had reproached the Gentils upon the account of their licentious feigning Wonders discribes at large the undoubted Miracles wrought by S. Babylas both living and dead so clear and admirable That they verifyed our Saviours Prediction of greater to Se S. Chrysost with me p. 873. be done in ensuing Ages Yet more consider saith S. Chrysostom what Pompe that wicked Emperour assumed And do not slightly passe it over Here you might have seen his Royal attendance his armed Souldiers and the Monarck in the midst of his Courtiers entring the Temple cloathed in Purple and Princely Attire richly adorned with Iewels and innumerable precious Stones Besides à refulgent Crown on his head
denyed great and most Signal Miracles to have been wrought in the Orthodox Church of Christ None of them ever hitherto brought in S Austin as Opposite to our Catholick Miracles Many it's true assert That false wonders have by abuse often passed for true ones which all willingly acknowledge and Say the Church upon their Discovery hath severely punished those who gave the scandal and upon this unsteady Topick the Dr unworthily ground 's the most of his whole Discourse as will appear afterwards Now to S. Austins Testimonies 2. The Dr quotes his Book of true Religion S. Austin de vera Religion c. 25. where it is Said that the working of Miracles since the Church is novv established and diffused over the world becomes Vnnecessary yet God thinks Mr Dr might do them out of extraordinary kindness to his Church in à time when many Pagans vvere yet unreclaimed Reader here Dr Still page 581. is not all for S Austin in his Book of Retractations and the Dr saw it well enough declared his own meaning thus When saith he I S Aust lib. 1. Retract cap. 1 3. taught in my Book of true Religion That after the Churches Establishment Miracles vvere not necessary that 's very true because novv vvhen hands are laid upon the Baptized They receive not so the Holy Ghost Observe what Miracles S. Austin speak's of as to speak vvith the Tongues of all Nations neither are the Infirm now healed by the shadows of Christ's Preachers that passe by them These and the like Wonders cease But vvhat I said then mark the words is not to be taken as if no Miracles vvere novv vvrought in the name of Christ for I had assurance of à blinde man cured at Millan and of many other great Miracles done in These times that I neither knovv them all nor can enumerate those I knovv Thus S. Austin Say Reader doth not the Dr egregiously juggle in raising à Difficulty out of S. Austin which the Saint had solved long since and plainly laid before all mens Eyes 3. The next Quotation in S. Austins Book S. Austin de utilit credendi c. 16. of the Vsefulness of believing is nothing at all to the Dr ' s purpose There we are Told what great Miracles were frequently done by God made man while he lived on earth then S. Austin Demands Why they are not done now He Answers because they would not move unless they were wonderful for Saith he were they Things common or usually Shown they would not seem wonderful and he explain's his meaning by an excellent Instance vvaved by Mr Dr. Should one saith the Saint who never yet saw the Vicissitude of day and night the constant motion of the Celestial Orbes the four various Seasons of the year the mighty efficacy which lies in seed the Beauty of light of Colours c. Should such à man I say first behold these wonders He would be overwhelmed with à Sight of admirable Miracles Yet We. not because we knovv the Causes of these things for nothing is more obscure But because they are common and dayly seen make little or no Account of them And so it would Were Miracles vulgar and common they whould not move happen were the Miracles wrought by our Saviour continually shown or often laid before our Eyes S. Austins whole Drift therefore is to Demonstrate that if Christ's Miracles were so common or continually wrought amongst us like the incessant Motion of the Heavens or those other wonders already mentioned They would to use the Saints words grovv contemptible Yet hence contrary to all Logick and rational Discourse the Dr would inferr that Miracles are never wrought though God often vouchsafes Pro opportunitate temporum That 's also S. Austin's expression to do them by his Servants here on earth That is not so frequently by any one man or in any such manner as our Saviour did in the first Promulgation of the Gospel 4. Here the Dr to his own confusion remit's S. Austin lib 4. Retract c. 14. us again to S. Austin When saith the Saint I mentioned in another place the Miracles our Lord JESUS vvrought in his mortal flesh I asked vvhy the like are not done novv And ansvvered They vvould not move unless they vvere vvonderful and this I said because neither so great Miracles nor all the Miracles vvrought by Christ are novv done among us Non quia nulla fiunt etiam modo And not because God vvorks no Miracles among us novv in this present Age. These last words which prove that Miracles cease not in the Church our Dr vvisely conceal's and adds to S. Austins Text another Expression not extant there Viz. As vvere vvrought by Christ and his Apostles whereas the Saint in this Passage speaks only of our Saviours Miracles without mention made of the Apostles However after this double fraud you must hear the Dr triumph And can saith he any Sayings be more contradictory than this of S. Austin's and E. W. s asserting That as many and as great Miracles yea greater are wrought since as were in their Dayes Mr Dr deal plainly read in lieu of your words As are done in their dayes as were wrought by Christ and your supposed contradiction vanishes into smoak For do not I expresly Part. 2. c. 1. â—um 3. say in the last Treatise That Christ our Lord proved himselfe the greatest Thaumaturgus the world ever beheld and far surpassed all Angels and men Patriarks Prophets or Apostles in working Miracles all nature over which none ever did before or shall do hereafter None but Christ commanded à new Star to shine at their birth No man like our Saviour darkened the lights of Heaven split the rocks rent the vail of the Temple moved the earth or rose again to Life like Christ our Lord. Therefore Ghâ—ist our Lord for above all men and Angels in working Miracles S. Austin saies well and I also assert it that neither so admirable nor all the Miracles wrought by Christ are now done amongst us Notwithstanding to verify that certain Prediction of greater wonders I said more blinde have seen more dead have risen to Life again more poor have received the Gospel in the later Ages of the Church than before while our Saviour was upon earth and this is undeniable unlesse S. Austin's Authority and all humane Faith be banished the world Hence I often Paralled Miracles wrought in the Church with those done by the Apostles ever giving Preheminence to our Saviours glorious Wonders and withal yeilded as you may see above à singular Prerogative granted the Apostles in working Miracles by Ordinary Commission which none known to me in the Church ever had since or if any had it the favour was singular and not common 5. The Dr goes on It s true indeed S. Austin saith there were some Miracles still left in the Church and he produces several Instances else where but in the same place he Denies the
Necessity of these Miracles since the large Propagation of Christianity in the world and account's him à Prodigie that yet seeks after Prodigies to confirm his Faith Reader note first how faintly the Dr speak's Some Miracles forsooth but durst not name them fearing they might appear Great ones For so They truly are in S. Austin if raysing the dead and restoring Sight to the blind be rightly accounted Great Thus much S. Austin de civit l. 22. c. 8. initio noted Turn to the Dr's Quotation you have it above where S. Austin's Adversaries proposed this Question Why are not the Miracles you preach done now He Answers Possem quidem dicere I might say Miracles were necessary before the world believed to the End it might believe And that whoever now seek's after Prodigies to believe when the world believes is himselfe à great Prodigie if he believes not with the believing World Thus I might Speak saith S. Austin which Expression as every one see 's exclud's not Miracles from being thought useful now but rather supposes them useful when God as S. Austin Testifies manifestly wrought them among Believers in those Dayes And therefore soon after concludes in the same context Etiam nunc fiunt Miracula Even now Miracles are done in our Age. Neither could S. Austin plead against those vain By what Argument Austin convinced his Adversaries Adversaries by Primitive Miracles for he Saith expressely They believed none were wrought Therefore he confutes them by S. Chrysostom's excellent Argument used above and known to every one The substance whereof is Either men believed our Christian Verities induced thereunto by Miracles or not If by Miracles God manifested them to the world If not the greatest Miracle of all is that the world believed the hard Mysteries of Faith without Miracles Thus S. Austin in this place plainly Discover's our Dr ' s fraudulent Proceeding 6. S. Austin next quoted upon the Psalms S Austin in Ps 130. v. 1. speak's of Simon Magus his pretended Miracles But has nothing like those words the Dr cites Though should the Saint either there or els where Say that the Miracles of Christ and his Apostles were vvrought for the benefit of future Ages he delivers à great Truth confessed by all neither ought any to complain had he done no more But humbly thank God for showing so many admirable Signs already manifested to the world whereunto none could lay just Claime much lesse rationally find fault had they never been wrought In like manner had God not Redeemed mankind by sending his only Begotten Son but done the work by an Angel or Some other way none could have justly complained or Challenged as Due that greater Mercy S. Austin deuitate Eccl cap. 16. Reason and Relig. Disc 2. c. 9. n. 4 shewed by JESUS CHRIST 7. Much lost labour followes in the Dr when he cites S. Augustine against the Donatists whereof I spake largely in another Treatise and cleared every Difficulty he falls upon in this place yet you must have it again like à fresh Objection Wonder nothing Sectaries will never leave off an old Idle Cowardly Trick nauseously to repeat what they once layd hold on though they see it solved Twenty times over Well but what Saies S. Augustin He bid's Donatus and Pontius plead no more by the Visions of this Brother or that Sister because all are Fictions Lyes and monstrous fallacies Then he discourses Either these visions spoken of among you are false Or if any wonders be wrought there we are the more to beware of them our Lord having foretold us that false Prophets should arise and vvork Signs which if possible might deceive the Elect. Here you see S. Austin would not in this place debate the Question with the Donatists whether God for reasons best known to himselfe work 's true Miracles by Hereticks Iewes or Heathens but prudently abstract's from that Controversy though he accounted them Lies and monstruous Fictions As who should say be they as you will true or false They are all worthlesse upon à Ground laid forth afterward Viz. Ye Donatists have not Christ your head because you are not of his Mystical Body the Catholick Church 8. The Dr replyes S. Augustine bring 's If the Church approve Miracles thoy are wrought there not the Evidence of Miracles to prove the Church by nor any visions or Revelations For he saith such things are to be approved because they are done in the Catholick Church not that the Church is proved Catholick because they are done in it Tell me Reader doth not S. Austin here plainly Suppose Miracles to have been wrought in the Church for if they require the Churches Approbation They are first wrought there Doth he not also assert above That maugre the spite of Hereticks Miracles held him in the Catholick Church Thus much is Proof enough against the Dr who denies Miracles Now if you Ask in what sence S. Austin teaches that the Church is not proved Catholick because Miracles are done in it I answered fully in the Treatise cited above Hee did so most prudently in his Contest with the Donatists who pretended as well to Miracles as S. Austin And therefore The saint waved that Argument not because Miracles are inefficacious to prove the Church by But upon this ground That the latter vvonders chiefly such as Optatus Melivitanus and S. Ambrose mention are not the first Sure Principle to manifest the Church against those Hereticks Hence the Saint appealed to Scriptute to the Testimonies of the Lavv of the Prophets and Psalms which the Donatists willingly admitted though they Cavilled at Miracles Haec sunt saith he Causa nostrae documenta haec firmamenta We plead why S. Austin pleaded not by Miracles but by Scripture by the strong Documents of Scripture where we have the Vnity the Visibility and large Extent of the Church over the world fully expressed These Testimonies you deny not though you slight our Miracles Produce therefore but one clear Passage of Scripture saith S. Austin without your Idle Glosses and interpretations whereby it may appear that the Church is only confined to Africa and you speak to the Purpose but if you fail herein and fail you must conticescite holde your Prattle believe the Truth c. In this Discourse the Saint Declares how grossy the Donatists strayed from the genuin Sence of those words in the Canticles Shevv me vvhere thou feedest and lies't ◠Cant. 1. 6. Noon most simply made use of by them to prove the Church confined to Africa Much more S. Austin has in this Chapter pertinent to the Controversy now in hand and further explained in the Treatise already cited 9. Some may Object 1. Miracles that need the Churches Approbation cannot prove her Doctrin Orthodox Why not I beseech you Christ's Miracles as seen or heard of by Report morally certain rationally induced the first Christians to believe his Doctrin and so I hope latter Miracles may much
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
unsound Discourse of our Dr. Hence his far fetch 't Instances from Compostella and S. Vincentius are ushered in to no purpose save only to show his Ignorance and to traduce an unwary Reader Roffensis contra cap. Baby l. c. 10. 12. The like couzenage we have in three or four Quotations following so palpable that in real Truth I stand amazed at the Dr's insincerity He first referr's us to our worthy and learned Iohn Fisher Lord Bishop of Rochester as one opposite to Miracles wrought in the Church and doth it with so great confidence that he boldly Asks whether any Testimony can be more plain and Still p 613. Roffens contra Oëcolampad lib l. c 16. 17. p. 801 802. weighty than this in our case it being from one who undoubtedly knew all the Pretences to Miracles then made I beseech you Reader turn first to Roffensis where he showes that true Miracles are not to be rejected because some have made pretence to false ones and tell 's Oëcolampadius that for one feigned Invocation of à Magician the Sectary urged we Catholicks can produce innumerable true Miracles whereof saith the Bishop I shall speak more in the Preface to my second Book Again he saith though à Magician may dazle our Eyes with his Charms yet all true Miracles undoubtedly done by good Angels are not therefore to be rejected Absit istud à piorum mentibus far be this Errour from the minds of pious men Lastly he appeal's to the Miracles related by S. Austin and urges one which he call's Insigne Miraculum à famous Miracle Roffen cap. 17. wrought by the prayers of S. Gregory upon an incredulous Roman woman These saith Roffensis if thou Oëcolampadius weighest diligently and yet dost continue in thy obstinacy thy heart is hardned but because thou durs't not contradict the Powerful hand of God who did these Wonders Thou help 's on our Catholick cause 13. Again saith Roffensis Ponder well and page 804. fine tell me why God hath wrought so many yea far more Manifest Miracles to Confirm the Verity of the Holy Eucharist than he has done for Roffensis most plain for Miracles any other Sacrament The reason is This Mystery being Sublime and difficult Providence to facilitate our Faith gives light and support's the real Verity we believe by the Evidence of innumerable known Miracles Great Authors highly deserving credit recount these famous Miracles And no man in his Wits can deny them Thus our worthy Bishop who in à hundred other Passages of his works stoutly defend's Church Miracles What think ye is the Dr likely to prevail much against Miracles by the Testimonies here alledged when the Author he cites most professedly own 's them How could so learned à Prelate oppose Miracles in one part of his Works and vigorously maintain them as you see done in the places now cited and many others How durst he check the Heretick and tax him of Obstinacy in case he omitted to weigh diligently the Wonders recounted by S. Austin by S. Gregory and those other supposed evidently wrought in confirmation of that Truth we all believe I mean the Sacred Eucharist 14. We are now to clear the Testimony produced by the Dr from that false Glosse he cast's upon it In à word the Bishops whole Drift is to show and mark well his Drift for it clears all that the bare words of Scripture made use of without the Interpretation of the Church or the unanimous consent of Fathers are easyly perverted To prove the Assertion Roffensis tell 's us first That as our Saviour cast out Divels illuminated the Roffen contra capt Baby l c 10 page 227 Mark 16 v. 17. blind and cured diseases so likewise calling the Apostles together he gave them command over unclean Spirits and Power to cure all diseased as Christ our Lord did Hitherto no difficulty But saith our Bishop There is another Promise made by our Saviour here begin's the Dr's jugling when he foretold these Signs should follow in all the faithful that believed in him In my name they shall cast out Divels speak with new Tongues take Serpents away and if they drink any deadly thing it shall not hurt them They shall impose hands upon the sick and they shall be cured Observe well Saith he This large Promise made to all Believers in Christ we se not so amply performed for now common Believers cast not out Divels nor cure all diseases yet there is no doubt but that many had and have still true Faith In the next place the Bishop proposes this Objection Some perhaps will say Christ's promise therefore was in vain He Answer 's no Roffensis◠sed dicet page 229 such matter and his Answer clearly discover's the Dr's fraud our Saviour saith he would not have the Efficacy of his promise to be perpetual but only at the Rise and the growth of the Church Observe his reason Commonly at the ◠Observe wel of what Miracles the Bishop speaks beginning of the Church all true Believers to advance the Faith laid forth in the Gospel had the grace of working such Miracles as are now specifyed But after the Gospel was diffused the whole world over There was no need of the like Miracles wrought by all the faithful However if we precisely stand to the bare words of Christ there should not be any believing Christian in this Age without the Priviledge of working the Miracles now mentioned Thus our worthy Bishop And do not And learn thereby the Dr's Iugling you hereby see an Intolerable Jugling in Dr Still Who out of à misapplyed Principle Viz. All true Believing Christians in the following Ages dispossessed not Divels cured not all diseases spake not different Languages as the Primitive Believers did Will hence conclude There was no longer need of Miracles They are the Dr's own word 's Had Dr Still page 613. Hee said it is now needlesse that all good Christians work the like Miracles in the present Age as the Primitive Believers did which is all Roffensis affirm's he had spoken Truth But because he shift's off this main Circumstance I must once more accuse him of Notorious Jugling and can never sufficiently admire the mans boldness in corrupting Authors as he doth Almighty God forgive him 15. Another Testimony I find taken out of Stella in c. 11. Lucae p. 104. Didacus Stella where the Dr saith we read that the Power of Miracles is ceased What man but the Dr durst have told so lowd an untruth Reader believe it Stella in this very place assures us that about thirty years then past the Stella defend's great Miracles Holy Martyr Andreas de Espoleto being in Mauritania was cast three times into the Fire where he prayed in the midst of the flames without hurt not having so much as à hair of his head scorched And though saith Stella this great Miracle happened in the sight of many Lucitanians then present yet none of
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
East Indies I will first remit you to Emanuel Acosta â—ited and next evince upon unquestionable Authority that S. Xaverius his Miracles are so clear and manifest that none unlesse utterly stupifyed can call them into doubt or least Question 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 1. PLease Reader to review Acosta at the Eman. Acosta page 3. beginning of his Treatise where you have à short compendium of S. Xaverius austere life and most undoubted Miracles No fewer saith this Author than à hundred and thirty thousand were drawn to Christ by the indefatigable Labours of this one blessed man in the Coast of Comorinum In the Kingdom of Travancore and the places Adjacent he wrought great conversions also in so much that the very Heathens speaking of Xaverius usually called him by no other name but Sanctus Pater the Holy Father The rumour of the Conversions comming by the attestation of many certain Witnesses to the knowledge of John the third then King of Portugal both while S. Xaverius lived and after his death His Majesty expresly commanded that the Miracles Page 3. of the Saint should be diligently examined Written down and sent him A copy of the Kings letter you have in Acosta Strange likewise were the Conversions and wonders done by S. Xaverius in the City of Tolo the Moluccy Page 6. Islands and Amboinum No lesse wonderful is that which Acosta recount's of S. Xaverius who Page 7. by one and the same Ansvver given to ten or twelve Persons proposing different Questions was so well understood by all as if he had answered one after another or every one apart Admirable also are the Miracles wrought in Japan Page 7. where S. Xaverius saith this Author cured the Dumb deaf the lame restored perfect health to Persons desperately infirme In the country of Commorinum he cured innumerable quite Page 7. deserted by Physicians freed many possessed of Divels and most certainly raised the dead to life See Acosta cited at those words Mortui ad vitam revocantur c. He had moreover the Page 10. gift of Prophesy Acosta relates the particulars foretold by the Saint which afterwards came to passe He recount's also memorable Things Page 11. of his austere and poenitential way of living Two or three houres of sleep after most wearisom labours S. Xaverius allowed himselfe and this short repose he took when oppressed and Acosta's relation of the Saints Miracles ready to fall down often resting upon à Bord or the bare grownd with à stone under his head Of his spare Diet and poor clothing se Acosta cited And thus much not the halfe of what S. Xaverius did I produce out of this one Author à long time Missioner in the East Indies Writers of à latter date have more amply set forth the glorious Miracles of this great Saint 2. VVonder therefore nothing at the great De Lingendes tom 2 concion Quadrag Feria 4 Domini prima Quadrag Elogium Claudius De Lingendes gives of S. Xaverius What shall I say of the great Apostle of the Indies the sun of the Orient the Dr of Gentilism the Miracle of the last Age the Star of Iapan and Prodigy of India the Honour of the Society Enlarger of the Church and delight of the vvorld Those vvho hate us love thee vvho dispise us praise thee vvho set us at naught highly value thee The glory of thy Virtues out-lives Enuy and is above reproach Thus he with much With much more Soon after Ligendes qis Elogium of S Xaverius he enumerats the Miracles done by the Saint Xaverius saith Lingendes 1. Cured all manner of infirmities nay more vvhen he could not be present vvith all sick persons he sent Children to them vvho by reciting the Apostles Creed cured many 2. He had the gift of Tongues and vvas understood as the Apostles vvere vvhen he spake to men of different Languages 3. God endued the Saint vvith the gift of Prophesy and had things absent discovered long before they happened 4. He made by à Miracle the salt vvater of the sea fresh and sweet at which vvonder many Mahometans vvere converted 5. In the Promontorie of Commorinum he raised à youth one day buried to life again vvhere upon innumerable vvere converted And in the Processe of his Canonization it vvas proved that he restored life to no fevver than tvventy dead Persons Thus F. Lingendes where also he recount's other great Miracles wrought by the Saint and Ask's whether Hereticks that glory in their extraordinary Mission did ever any like wonders as these now briefly pointed at 3. But Courteous Reader hitherto I have said little of this glorious Saint and his stupendious Miracles Whosever therefore desires more ample Information of greater Wonders and the greatest Satisfaction that can be given to men on earth may peruse that accurate Bull of Pope Vrban the eight which begins Rationâ— Bulla Canonizationis S Francisi Xaverii Ann. 1613 8. Idus Augusti congruit convenit aequitatâ— published after the Canonization of S. Francis Xaverius where you have all and every one of the Miracles already noted exactly set down as his gift of tongues the gift of Prophesy and his innumerable and admirable conversions Many hundred thousands saith the Pope who sate in darkenesse and in the shadow Miracles of S. Xaverius attested and approved by the See Apostolick of death were by the industry of this great Servant of God drawn to the light of the Gospel To enlarge my selfe upon all the Miracles in these Apostolical Letters would because they are long be too great à Task yet à Few among many I must not omit At Comorinum where Xaverius preached in à Church to à great multitude of Infidels and by reason of their obdurate hearts seemed to effect little He first betook himselfe to Prayer and then commanded à Grave wherein one the day before was buried to be opened To prove said the Saint the Verity of our Christian Faith I now Preach you shall behold with your eyes this dead man raised to life Praying again he commanded the lately buried to appear in the sight S. Xaverius â—aises the dead of all his Auditors who in à moment of time came out of his Grave and to the admiration of the People stood up among them Living as he was before This visible and manifest Miracle so changed those stupified Infidels that not only the then present Unbelievers but innumerable others hearing of the Wonder embraced our Catholick Faith 4. In the same place not long after à poor Cures one full of ulcers Beggar full of ulcers and gastly wounds meeting S. Xaverius implored his help the Saint upon his Petition washed his ulcers which done to the horrour of all the Spectators
the Virtues of that worthy man largely set down too long à Subject for this place without the least mention of any imputed and contrived Exorcisms In case the Dr except's against my Author as one that 's partial or waves matters he should have related I require this Justice at his hands that he remit me to some VVriter who either proves F. More Partial or Weston guilty of those enormous crimes falsely I avouch laid to his charge Believe it F. More was no way Shy num 17. in faithfully recounting what difficulties Weston met with in Wisbick Castle caused chiefly by à Dr of Physick and another unnamed Priest that afterwards turn'd Apostat perhaps such an one as Tyrel once was He tell 's you also num 25. what false Aspersions were laid upon F. Weston and in what manner the Holy man was vindicated and cleared But not à word all this while of Records entred into any Court of High-Commission Weston vindicated or of twelve Exorcists Employed by Weston to feign Possessions that never were The whole Story even as the Dr set's it forth by the Very Circumstances showes it selfe à Fable yea an open Calumny peevishly invented to dishonour Priests and Catholick Religion 31. But enough of this And much more Dirt gathered up by the Dr wholly useless for any other End save only to make him that pack't it together ridiculous Observe I beseech you The Dr Supposes the long Tales hitherto told to have been cheats and fraudulent Dr Still page 663. fictions yet simply concludes This may abundantly suffice for the first Particular which was the comparing the Miracles of the Roman Church with those of Christ and his Apostles Are all indeed Forged Miracles cannot be called Miracles of the Church Fictions Mr Dr like that of the Prioresse of the Annunciada in Lisbon Have all been found cheats and forged Miracles So it is say you How then dare you Sr impudently call them Miracles of the Roman Church when you know and the whole world knowes That this Church abhorr's all feigned Miracles or what ever of that Nature is or hath been discovered manifestly false I say Therefore such filth deserves no more the name of Miracles wrought in the Roman Church than your new Negative Protestant Articles deserve to be called the old Positive Tenets of Faith or false Scripture the true Word of God Now according to my Promise in the 4.th Chapter I am to follow Mr Doctor as he leads us on to the End of his Enquiry CHAP. XIV An Answer to one os 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 counterfeited Miracle can passe the Churches Tribunal without censure Of à late VVriters exceptions against Miracles The admirable Propagation of Christian Religion convinces that Miracles have been wrought 1. WE usually say an Argument that proves too much proves nothing but all Dr Still Arguments proposed against approved Miracles wrought in the Church make every whit as much against the Miracles of Christ and consequently prove too much Therefore nothing at all What is here Asserted you will find made good in the ensuing Chapters 2. I replyed to one of the Dr's Exceptions Page 665. c. 2 n. 17. where he thinks Miracles needlesse in future Ages because those wrought by Christ and his Apostles in confirmation of their Doctrin were abundantly sufficient without more I Said then that none can know by à bare owning those ancient Miracles what Doctrin Christ taught For all called Christians as Arians and Pelagians admitted Christ's Miracles yet grosly swerved from his Doctrin Dr Still I suppose None can say what Doctrin Christ taught by owning only ancient Miracles admit's all the Miracles our Saviour wrought yet he shall never prove one Essential point of Protestancy by them no more shall the Arian evince any Doctrin of Arianisme true that way if no other Oracle illustrated by Miracles interposes its Authority and ascertain's him that such and such is Christ's Doctrin concerning the greatest Mysteries of Faith For example That Christ is truly God and man one Essence and three distinct Persons c Tell me Reader what Sence find you in this Inference Our Saviour raised Lazarus from the dead cured the blind man cleansed the Lepers Ergo God is thereby proved one Essence and three distinct Persons Again if Dr Still take on to pare away what Miracles he pleases if he thinks so many will sufficiently serve for future Ages I Ask why are not Christ's Miracles alone excluding those the Apostles wrought sufficient for us all Nay why may not only one Miracle wrought by Christ without more if conveyed down by Tradition bring with it that Al-sufficiency the Dr speaks of Page 666. 3. The Dr seing such abundance of Miracles pretended to in all Ages and Countries and finding them so sparingly wrought in the Writings of Scripture unless for confirmation of à new Religion thinks we must either hold that God has changed the Method of his Providence in being once sparing and now too liberal or that we through ignorance and Credulity take those for Miracles which are not so Mr Dr's Religion as Protestancy is one of the newest in the world yet I never heard of any Miracles so much as sparingly wrought for its confirmation But ad rem 4. The Dr grosly mistakes Miracles wrought in the first Age of Christianity were neither scarce nor sparing but contrarywise Admirable great and numerous in so much that no one Age after that can Parrallel the Miracles then wrought The Signs and Miracles which Christ wrought saith S. John were many Though all are not John 20. v. 30. registred in Holy Writ The visible appearing of the Holy Ghost upon the then newly Baptized their speaking different Languages and working other Miracles seldom or never seen afterwards much augment the number and set forth the glory of Miracles in those Dayes Add hereunto The Primitive Miracles many and admirable the innumerable Miracles which the Apostles wrought in their Preaching up and down the world And in the Conversion of Nations you will find no want at all but great Plenty may Ecclesiastical History gain beliefe And I see not why that ought to be esteemed of lesser Credit then the Dr's Tale of Pythagoras his golden Thigh or his feigned cure wrought by Aesculapius whereof more presently In the mean while the Dr may read what strange Miracles the Priests and Deacons of Achaia recount of S. Andrew the Apostle what others Write of S. Thomas in his Preaching to the Medes Persians Bactrians and finally to the Indians Of S. Simon and Judes admirable Conversions and Miracles also wrought in Mesopotamia in Aegypt and finally in Persia where meeting together they dyed for Christ and suffered à glorious Martyrdom The like we read of other Apostles whose Holy Lives and labours
afford Miracles in abundance However grant which is not true that God in any one latter Age favovred his Church with á greater number of Miracles than he did the Primitive who can repine at his Providence he is Lord and may do what he pleases Or who dare censure us as Lyars and over credulous if by real Proofs taken from undoubted Records we make our Assertions good and evince the Truth of every Miracle in particular 5. Dr Still after à tedious rambling much Page 667. to this Sence That God would contradict himselfe should he confirm à Doctrin by Miracles contrary to Christian Religion already proved by Miracles à Truth known to all makes this Inference Therefore although in the beginning of à Religion the Doctrin is to be proved by Miracles yet that being once supposed Miracles afterwards are to be tryed by the Doctrin Would Dr Still either prove his Protestant Miracles by Protestant Doctrin or Protestant Doctrin what ever it is by Protestant Miracles I should be better Satisfyed But the Good man offer 's at neither I Answer How Miracles are proved by the Churches Doctrin and that Doctrin by Miracles this common Doctrin often proposed by our Divines All new Miracles wrought in the Church are to be examined and proved by the Churches Authority is True and therefore whatever Miracle after due Examination is found contrary to the Churches Doctrin as it is established and proved Orthodox by the Ancient Signs of Christianity the Ancient Prophesies also by the Sanctity of thousands and thousands and the large Extent of this great moral Body Such à Miracle I say ought to be rejected as false though an Angel from Heaven which is impossible should visibly exhibit the greatest 6. Some hereupon will say Not only new but all Miracles though now old are to be tried and proved by the Churches authority For the first Miracle wrought in the Church was then new so was the second and all other ensuing respectively to the time and place they were done in But all these together cannot if we make á right Analysis be proved by the Doctrin The Difficulty proposed or the Authority of the Church because the Churches Doctrin and Authority is Primarily proved by her Miracles which seem's impossible For who can first prove the Churches Doctrin true or Evidently credible by Miracles and afterwards without à vicious Circle prove her Miracles true by the Doctrin which is not proved true or evidently credible But by Miracles 7. Shall we in this Trial of Miracles try also Dr Stillingfleet's speculative faculty à little Has the like Force against our Saviours Miracles and propose the same Argument against the Miracles wrought by Christ and the Apostles using the very same words The first Miracle Christ wrought was then new the like is of the Apostolical Signs the second also ensuing respectively to the place and time when done was new and so of the rest But all these taken together if we make à right Analysis cannot be first proved true by Christ's Doctrin because that Doctrin is primarily proved true or evidently credible by Christ's Miracles which seem's as I said to imply à Vicious Circle For what can be more Circular than first to prove Christ's Doctrin by Miracles and afterwards to prove the Miracles true by the Doctrin not otherwise proved true or evidently credible than by Miracles What Answer gives the Dr to this Argument Will he say Christ's Miracles are now supposed true I may say as much of Church Miracles But believe it if we make à right Resolution of Faith we are obliged to show our Suppositions reasonable and goe deeper into matters than only to Suppose and prove nothing 8. My Answer conformable to what I delivered Part. 1. c. 6. num 17. in the last little Treatise against Dr Still is thus All Miracles whether wrought by Christ or in the Church may be considered two wayes First as Objects of Sence seen or known by undoubted Witnesses and under this Notion as previous to Faith they illuminate the mind and only rationally move to accept Christ's Doctrin anciently delivered and now taught in the Church But are not the last ground or only Formal Object of Beliefe and therefore Faith depend's not on the sight or bare Appearance of this The difficulty solved or that Individual Miracle 2. Miracles may be considered as most certainly true and this full Assurance of their Truth we have not from any outward appearance for Divels may delude us But from the Churches Approbation which Church is not only supposed but rationally proved God's own Oracle by the glorious light of external Motives Miracles chiefly Thus far led on by reason we prudently receive her Doctrin and say that all new Miracles are to be tryed and proved by the Churches known and received Doctrin what 's Contrary we reject as spurious and false What is conformable when the marter of Fact is made Morally certain we rest in and own as undoubted after this Oracle has sealed Chap. 17. from n. 1◠and n. 38. all up in à Legal Trial and given in her Approbation Se more here of afterwards 9. You will Say if the Churches Approbabation be required as necessary before we yeild An assent though sure implies not the certainty of Faith à sure Assent to the Truth of à Miracle How can we Show that the Doctrin of Christ or the Church is made evidently Credible by Miracles not yet known evidently true when meerly considered as previous Inducements or not firmed by any certain Oracle They move to Believe I Answer Those who heard of Christ's Miracles only relyed on Moral certainty very easily Tell me I beseech you Had all those who only heard of Christ's Miracles and Doctrin far distant from the place where they were wrought any previous clear Evidence of their Truth or did they then believe them by Faith fixed only upon the humane Testimony of such as made à Relation of them It is impossible because Faith requires à more noble Motive The knowledge therefore they had was then only morally certain which as I shewed in the last Treatise is enough with other helps to Assent to Christ's Doctrin upon this Motive that God revealed it 10. By all hitherto noted the Reader may Why the Churches Censure is necessary concerning Miracles see how necessary it is to have an Oracle ever ready at hand by whose Censure and Judgement true Miracles are discerned from the illusive Charms of Divels and wicked men Nothing that is counterfeit can passe this Tribunal Though therefore the Divel often Transform's himselfe into an Angel of light and may dazle mens Eyes with à false Lustre of fair Wonders yet the Church will find him out and lay open the Legerdemain 11. Dr Still told us just now That in the beginning of Religion the Doctrin is to be proved by Miracles Upon à meer Accident I met with à Protestant Brother who
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
of Christianity at every particular Cry out this Wonder Gods worâ—s for no other End but only to All Miracles usually wrought for à double End prove Christ's Doctrin Infallible It s Improbable I Say therefore those Miracles were usually done for à double End The one was the benefit of him they were done for whether afflicted or diseased And this our Saviour fixed upon when he cured the blindeman so also S. Peter did in the Cure he wrought upon the Lame Criple sitting at the Temple gate The other End ever intended by Almighty God though not alwaies explicitly declared was the manifestation of his Divine Power ut manifestentur Iohn 9. 3. opera Dei in illo saith our Saviour working by those he sent to teach the World Whence every one might have rationally discoursed as that Prince among the Iewes did Rabbi we know John 3. 2. thou art come from God For no man can do the Signs thou does 't unlesse God be vvith him But if Christ and the Apostles were rationally proved Teachers sent from God by Miracles their Doctrin was in like manner rationally evinced sound and infallible 2. And thus we discourse as to Church Miracles where you also have à twofold End the one is the benefit of him that receives it the other the manifestation of Gods Power working by his Servants whence also their Doctrin is rationally proved to be from God sound and true though not alwaies explicitly asserted true at every Miracle Ask saith S. Austin often Miracles have their Language cited what Miracles speak of Christ Habent enim vocem suam They have an audible Voice speak by them selves and tell us that Christ was the true Missias sent by Almighty God to teach and therefore proved his Doctrin true and sacred So say I Ask what Miracles speak of the Church They have their language and tell us She is à luminous Sun that disperses her rayes over the vvhole Vniverse She is Gods ovvn Oracle and therefore what Doctrin She teaches is proved by reason evidently Credible sound and true Thus much is easily made out in à rational Discourse In what Sence all Miracles have à respect to truth though he that works the Miracle saies nothing of its confirming Faith or of its distinguishing the Church from all Heretical Communities And in this Sence All true Miracles cannot but have à respect to Truth 3. Again many Saints have often publickly declared that the Miracles they wrought were done to confirm the Catholick Faith So speak's S. Bernard of the great Miracle done upon the Loaves of bread In this saith he you shall knovv that those things vve teach are true and Se Chapt. 3 above n. 33. se Chap 12. num 3. that vve are God's Ministers c. So also did S. Xaverius to prove they are his words the Verity of our Christian Faith you shall see this dead man raised to life again But what good will these and many more like Instances do upon an incredulous Dr who can jeer at all when he has nothing to Answer 4. I Argue 2. If we show all those Articles Every Article of Catholick Faith has been confirmed by Miracles of our Catholick Faith most opposed by Modern Sectaries to have been confirmed by illustrious Miracles we clearly Evince that one End of Miracles wrought in the Church though not ever the only End was and still is to strengthen Faith and withall to assure us that what Doctrin this Oracle Proposes is from God and consequently most certain But this we make out upon the irrefragable Testimony of as grave Authors as ever wrote and in the first place will remind the Reader of S. Bernard's indubitable Miracle wrought to confirm these Catholick Articles Viz. The real Presence Sacrifice of the Masse Purgatory Prayers to Saints and praying for the Dead which those Hereticks like Protestants now à dayes denyed This one Miracle I say alone supposing the matter of Fact which none can rationally Question no lesse now evinces Protestants guilty of grosse Errour than it anciently did those Henricians or Hereticks called Apostolici 5. If you yet desire more Satisfaction herein Brerely Pâ—ot Apol. Tract 2 c. 3 sect 7. subd 1. Fevard in notis ad 8. cap. Irenaei lib. 1. advers Heret read Brerely an Author ready at hand and peruse also Franciscus Fervandentius There is saith he not any one Catholick Doctrin or Article of our Faith but has been proved and confirmed by most evident Miracles From Heaven which the Saints in God's Church have wrought as grave Writers beyond all exception testify It is known saith Fevardentius that the Decrees of the most Holy Councils at Nice and Calcedon wherein the main Articles of Faith are contained were all ratifyed by open and manifest Miracles Then he remit's you to S. Augustin to Optatus Milevitanus S. Cyprian S Ambrose and other worthy Fathers who recount most clear Miracles by which not only our Catholick Doctrin but even the Rites of our Church have been confirmed I cannot insist upon all or the halfe the work is too long and therefore will only bring to light à few most clear and undeniable 6. S. Gregory Nazianyen relates how his Nazian Orat 11. de obitu Gorgoniae One Miracle related by S. Gregory Nazianzen Sister Gorgonia when past all hope of recovery was miraculously freed from an infirmity by prostrating herselfe before the Altar and calling on Christ our Lord there present there honoured and worshiped O Admirable wonder saith the Saint presently quit of her sickness She found herselfe well and returned home eased in Body and mind 7. Optatus Melivitanus relates à fearful Story Optatus l. 2. contra Donatistas of Hereticks who cast the reserved Holy Eucharist to Doggs and had for that wicked fact à condigne Punishment the doggs saith he furiously raging tore their Masters in pieces à just Judgement of God Answerable to their horrid Two more by Optatus Melsvitanus crime Another Miracle saith Optatus Almighty God evidenced when those wicked Hereticks threw out of à window à little Vial of Chrism or Holy Oyle with intention to break it in pieces upon stones lying under the window but Providence by an Angel's Hand preserved the Vial entire not à drop of the Crism was spilt which caused wonder in many 8. Guitmundus Bishop of Avarsan Petrus Diaconus Guitmund lib. 3. de Sacramento Euchar. Petrus Joannes Diac in vita S. Gregory and Ioannes Diaconus recount à Signal Miracle wrought by S. Gregory the Great in confirmation of the real Presence and Transubtiation A Roman Matron say they ready to receive the blessed Sacrament burst out into laughter S. Gregory perceiving that Sign of contempt Ask't why She laughed She Answered I cannot but do so when I hear the bread I lately made called the Body of Christ Whereupon S. Gregory laid the consecrated Host on the Altar and desired that the People then present
was in the Apostles The cap. 9. n 10. true meaning is as I have largely proved above That no set number of men in the Church had such an ordinary Gift in working Miracles as was annexed by peculiar Priviledge to the twelve Apostles Se more of this Priviledge in the Chapter cited it is here needlesse to transcribe what is there clearly set down 4. Mr Dr I must once more tell you you write you know not what For nothing but à Frolick or à height of impudence could have uttered The Dr speak's à lowd Vntruth this intolerable Proposition The Catholick Bishops of the Church of Rome pretended no more to à Power of Miracles than Protestant Bishops do now With what Conscience or Countenance can you Sr impose so manifest an Untruth upon mankind Were not S. Irenaeus S. Gregory Thaumaturgus The two vvorthy Cyrills S. Athanasius S. Augustin S. Chrysostom Bishops and learned Bishops All these and many more as is evident have either wrought Miracles or laudably written in their Defence Show me but one Protestant Bishop that has done the like or for stark shame Mr Dr fool us no more abuse us no more with manifest Fopperies 5. The Dr as I told you to set forth his Phylostorgius Photius Biblioth page 26. de Philostor ex lib. 40. remits the Reader to Photius But how wisely he did so I leave to every mans common Judgement for having perused Photius exactly I find much ill and not so much as one good word spoken of Philostorgius He began with Philostorgius proved à most impious Heretick the Heresy of Arius next adhered to the Errours of Atius and finally professed the Eunomian Heresy Thus much I gather also out of several great Authors Photius goes on Philostorgius vvas à lying VVriter and full of Idle Fables He extolls Aetius and Eunomius as if they had purged the Christian Doctrin fouly contaminated vvith Errours vvherein saith Photius he lyes prodigiously He vvas enraged against the most Orthodox Fathers and falsly calumniated the great S. Basil though his calumny made the Saint more Baron Annal Ecclesias tom 3. Anno 354. n. 14. 15. 16. Vossius de Historicis Graecis l. 2. c. 20. p. 210. renovvned Cardinal Baronius speak's home also Philostorgius vvas à most infamous Heretick the ancient Graecians abhorred the mans very name cur'st his execrable VVritings as deserving nothing but oblivion and perpetual silence Gerardus Ioannes Vossius rebukes him as one Deo invisum hated by Almighty God for his Heresy and excessive bitternes against all Catholicks loving none but Hereticks These Testimonies and many more you may read in the Epitome of Iacobus Godefredus who compendiat's the Twelve Books of Photius See also Godefred's Prolegomena where upon several Godefred printed at Geneva occasions he spares not to tell us what an impious Heretick Philostorgius was However Dr Still introduces him as à creditable Author and will not have him suspected of Partiality though no man more ruin's his credit than the Dr for he saith those Miracles whereof Philostorgius and other Hereticks write may be justly suspected because only pretended to If only pretended Mr Dr you cannot but mistrust the Sincerity of those who relate them unlesse you Say though the Miracles in Them selves are false yet the Hereticks that wrote them spake Truth 6. The Dr much intangled loses himselfe in Page 676. and p. 677. à lame and undigested Discourse He would forsooth fain know hovv Miracles can prove the Truth and Infallibility of the Church if the Truth of Miracles depend's upon the Churches Approbation And I Sr would as fain know and I hope do know How Miracles can prove the Truth and Infabillibility A difficulty proposed by the Dr. of Christ's Doctrin if the Truth of those Miracles depend's upon Christ's Sacred word and approbation 7. To clear this matter I must first know what you mean by this word Proving Would you Sr have us prove the Truth and Infallibility of our Church Doctrin evidently or by à clear Demonstration Neither you nor any man living can thus evince the Truth and Infallibility of Christ's Doctrin Had you seen all the Miracles Christ wrought could you upon their outward Appearance or the exteriour sight alone have demonstrated that Christ was the true Messias or that his Doctrin was thereby evidently proved true and Infallible It is impossible even in your Principles Because you Say an Evidence taken from the outward Appearance of à Wonder only gives no certainty of its Truth or the verity pointed out by it Speak otherwise and you will be forced to grant that all the Wonders you have collected from Heathens were as really true as ever any was which Christ wrought for you yeild them an Appearance Very Visible 8. Hence it Followes that besides the Exteriour From whence we have full certainty of à Miracle Sight of à Miracle some other Oracle must interpose it's Authority and ascertain all yet vvithout Evidence of its real Truth as wrought by Divine Povver and for such and End This full certainty Mr Dr we take from the Churches Approbation as the Apostles and primitive Christians tooke theirs from our Saviours own words That the vvorks of God saith Christ John 9. 3. speaking of the blind man may be manifested in him I must doe the vvorks of him that sent me These Things John 20. ◠3◠are vvritten saith the same Evangelist That you may believe not knovv evidently That Iesus is Christ and that believing you may have life in his name 9. The want of pondering one Distinction plainly laid forth in Bellarmin brought the Dr Bellar. de not is Eccl. lib. 4. c. 14. §. Est autē to this confusion By Miracles saith Bellarmin the Church is demonstrated Non quoad evidentiam aut certitudinem rei sed quoad evidentiam Certitudinam credibilitatis That is we prove not Evidently the Church or her Doctrin to be evidently true by Miracles But prove both by Miracles to be evidently Credible The Evidence of Credibility Mr Dr disposes to Faith and brings in an Obligation of Believing That other fancied Evidence relating to the Truth and infallibility of Christ's Doctrin or the Churches God in this state impart's not to any For we walke by Faith not by Evidence 10. But say you vvhat Evidence of Credibility can there be from Miracles vvhere no one can be certain vvhether they be Miracles or not I Answer The same Evidence of credibility which the Primitive The same Evidence of Credibility we now have of the Churches Miracles which the ancient Christians had of our Saviours Christians had of our Saviours Miracles as they were Objects of Sense we also have of Miracles wrought in the Church The outward Appearance alone neither grovvnded Faith for Faith relies on à surer Motive God's Divine Revelation nor gave more Evidence of their ovvn real Truth than Church Miracles have done All true Miracles therefore whether wrought
he never undertook to prove that Miracles are wrought to confirm the Churches infallibility in Doctrin Mr Dr err's grosly E. W. has handled Reason and Relig. Disc 2. c. 9. n. 3. this point upon several occasions For your Satisfaction Reader peruse only Reason and Religion where I proposed this Question If Miracles as the Dr often intimates only mark out à Doctrin The Dr again mistaken common to all called Christians hovv comes it to passe that that the Nestorians and Protestants have not Miracles more frequently done among them Why is this favour only annexed to the Catholick Church I said 2. There is not any one Doctrin taught by our Church which is not Sealed signed and confirmed by manifest Miracles and named particular Doctrins whereunto the Dr never yet replyed nor can reply hereafter Yet forsooth E. VV. never handled this matter 9. The Dr in the same page quotes Maldonat Maldonat in Marc. 16. 17. as one confessing that since the Christian Religion hath been confirmed by Miracles in the Churches beginning there is no necessity of Miracles for that End Here the Dr Juggles Maldonat makes no such confession He saith indeed which is à great Truth that Miracles were necessary for the Propagation The Dr wrongs Maldonat of Christian Faith But doth not therefore exclude them for being useful and necessary in after Ages his words are so plain that I wonder the Dr passed by them without notice Neque vero existimandum est c. VVe are not to think Saith he the Power of working Miracles exstinguished in S. Aug. 22. de civit c. 8. sermo 7. de sanctis in Episcopatu suo faithful Believers for many have been done as S. Austin proves by innumerable Examples which the Saint beheld vvith his ovvn Eyes for the space of Two whole years at the Reliques of Blessed S. Stephen Thus you have Maldonat's Confession Now if as the Dr pretend's Maldonat Quotes S. Gregory and Bede for this Confession he introduces both their Testimonies as strong proofes of latter Miracles wrought in the Church These Maldonat stoutly defend's And who ever yet doubted but that S. Gregory and Bede stood as earnestly for them as ever Catholick Authors did Nay more doth not the Dr in this very Treatise bitterly Dr Still Page 586. inveigh against S. Gregory and Bede upon the Account of their over much Credulity and want of Iudgement in giving encouragement to all the Monkish Tales and Impostures afterwards He would Say if he speak's Sence That because these two great Doctors wrote so copiously of Miracles the one in his Dialogues the other in several Passages of his works they taught Monks to tell their Idle Stories concerning Miracles yet here forsooth they are brought in as great Adversaries to Miracles 10. A word now to S. Gregory The Saint mentions three sorts of Miracles peculiar to most S. Gregory Homil. 29. in Evangelia post initium Christians in those Primitive times First they cast out Divels 2. Spake different Tongues And 3. By laying hands on the diseased cured them Thus much said S. Gregory demand's What my good Brethren will not you believe because you Ordinary Observe well of what Miracles S. Gregory Speak's Christians work no such Miracles Know those Signs were Necessary in the beginning of the Church to the End that Faith nourished by Miracles might encrease among the Multitude of Believers VVe saith S. Gregory water à plant till it take root but when that 's done irrigatio cessabit we water it no more Therefore S. Paul tells us that the gift of Tongues is not for Believers but for Infidels Observe Reader à double cheat The Dr first pervert's the true Sence of S. Gregory who speaks as you see of particular Miracles which God then usally wrought by all sort of ordinary Christians and such Signs saith the Saint were necessary at the beginning for the Suppression of Infidelity then rife in the world as also for the firm Establishment of Christian Faith But now that great Work being done The plant needs no more The Dr's two fold Cheat discovered watering That is it is not now necessary that the faithful generally be assumed to work such Miracles as they did in those Primitive Dayes Hence the Dr fraudulently infer's that all Miracles cease in the Church because either all or the most of Christians speak not different Tongues cast not out Divels lay not hands on the Infirm and cure them Is not this Jugling 11. What is here Said Maldonat whom the Maldonat's Doctrin Dr cites so fully expresses that more cannot be desired Viguit quidem in initio Saith he tantopere Miraculorum usus c. The use of Miracles was so frequent and flourishing in the beginning that seldom could you se à Christian who wrought not all Miracles Two chiefly were most common Viz. To speak different Languages and to cast out Divels Though these Graces were not given presently upon Baptism But by the Imposition of hands or in the Sacrament of Confirmation Thus Maldonat But the Dr's Eyes were shut and would not see Judge Reader whether this be not à second Fraud 12. The Dr Quotes Andradius we call him Dr Still page 688. Dandrada Defens Trident. Fidei lib. 2. Payva Dandrada and remit's me to his second Book which contain's à vast number of leaves from folio 98. to folio 270. And here I must seek out these few words of the Dr. Andradius saith that Miracles are often times false but alwaies weak proofs of à true Church The Authors own context Dandrada page 205. will afford the best light When saith Dandrada S. Augustine disputed against the Donatists who confined the whole Church to Africa He proved that the true Church could be Demonstrated by the Testimonies of Holy Scripture Hence Kemnitius thought the Saint asserted that all things are expresly contained in Scripture never considering what S. Augustine contend's for Viz. That the most firm proofs for the Church free from all suspicion of falsehood are to be taken from Scripture He goes on For vvhen Miracles vvhich Holy men often do may vvith the Divels help be exhibited by the most vvicked and the Prediction of future things may not only happen to the pious but to the impious Falsa Profecto haec sunt plerumque infirma etiam semper Ecclesiae verae indicia Such Miracles not comparable to the Testimonies produced from Scripture are often times false and ever weak Marks of the Church The only difficulty is when this Author distinguishes two sorts of Miracles some wrought by good men others by the most vvicked whether those Particles Falsa profecto haec sunt relate to both or are only restrained Dandrada his Doctrin explained to Miracles done by the vvicked And the whole Context seems to clear all Seing Miracles and Revelations saith Dandrada Non modo piis sed flagitiosis hominibus accidere aliquando possunt may happen
disparity can be given Supposing the matters of Fact true And to call the Truth of all approved Miracles into doubt reaches to á high Degree of Madness 18. The only thing urged by Cajetan is that the most Authentick Testimonies of Miracles even in the Canonization of Saints are not altogether certain because it is á Written every man is à Lyar. If this Proof be valid Why may not he also mistake that wrote thus For he is amongst the number of every one Please Reader to distinguish three Degrees of certainty and the Difficulty vanishes One certainty called Metaphysical is altogether Infallible A second named Physical is had by such as behold à Miracle And that certainty the Three Degrees of certainty two Sisters Mary and Martha attained when they saw their Brother Lazarus raised to life A third certainty called Moral though inferiour to the other two may be so perswasive That none but most impudently and rashly can call the matter attested into doubt This Degree of Moral certainty all those had who upon the prudent Information of faithful Witnesses heard that our Lord restored life to Lazarus though they saw not the Miracle Thus much premised 19. I Say it is not necessary that Miracles which induce to Faith or excite us to believe be known by Metaphysical or Physical certainty A high moral Assurance of their being wrought The very most of the Primitive Christians before they believed had no greater is abundantly enough and fully sufficient The reason is Miracles as cap. 14. num 8. 9. I noted above show not Faith to be evidently true but only evidently credible neither are they the formal Object whereon Faith relies but rational Inducements only moving to accept of what ever Truth God Reveal's Therefore Cajetan saies well Faith must stand on à more Infallible Page 689. Moral certainty had of Miracles serves as an Inducement to Beliefe ground than that of Miracles and the Dr only Triefles when he tell 's us that our Writers hold there can be no certainty of the Truth of Miracles but from the Churches Approbation vvhich saies he is in effect to say They do not believe the Church Infallible because of their Miracles But they believe their Miracles to be true because they believe their Church to be Infallible The want of distinguishing different Degrees of certainty caused the Dr to blunder as he doth Read therefore his words thus We believe by à sirm Act of Faith the Church to be Infallible because God saies She is Infallible and to this Belief vve are prudently led by Miracles knovvn upon so high Moral certainty That it is open folly to call them into doubt And all difficulty ceases Again when the Church approves Miracles as true we ascend to à higher Step of certainty and own them thus approved without all hesitancy indubitable because à known Oracle seal's them up as certain Now I Ask Mr Dr who playes at fast The Dr would find à Difficulty where none is and loose with his word Certainty what Mystery lies in this that à lesser Degree of assurance to wit Moral serve as an Inducement to believe God speaking by the Church And that an other of à higher nature yet below the certitude of Faith be consequent after we own the Church firme and sure in Her Declarations No man but the Dr would have proposed such empty stuff to the wearisomnesse of every Reader Se more relating to this matter in the XIV Chapter already cited 20. The Dr yet cloyes us with three our four impertinent Authorities Paulus Zacchias à Physician saith that wicked men and Divels may not only doe Miracles in appearance but such as are really so as the Instruments of Divine Power Very true The question is whether Divels by their own Power can work Miracles Sec. 15. if God who has better Instruments at hand the blessed Angels will make use of Divels he might Destroy the world by them But the Question is whether Divels of their own Power can work true Miracles This difficulty waved by Zacchias is decided in à foregoing Chapter Zacchias also much inveigh's against bare pretended Miracles and so doth every wise man also But what is this to the purpose while we plead by no pretended or forged Miracles having thanks be to God great plenty of others never Questioned never called into doubt by any 21. The other Quotations following are as weightlesse and impertinent Fortunatus Schacchus Dr Still page 693. saith first it is à very easy to take false Miracles for true What then Are therefore no Miracles true because some too forward will perhaps have that thought à Miracle which is not I heard à very great man à Protestant confidently avouch more than once That the strange Escape of our Sovereign King Charles after the Battle at Worcester was à plain Doubtful Miracles of no account in the Chvrch. downright and undeniable Miracle God only knowes the Truth May be it was Miraculous if not what great harme followes save only That the Honourable person over confident vvas deceived The Church Mr Dr builds nothing upon dubious and uncertain Miracles Schacchus Asserts 2. That vvicked men may do real Miracles No doubt hereof if God will make use of them as he did of Balaam though this Witnesse Suares cited seldom happen's He saies 3. That no Argument can be dravvn for the Sanctity of any Person but only from such Miracles are approved by the Roman Church This supposes approved Miracles let the Dr own such as undoubted which are innumerable and there is enough to stop his mouth Episcopal Authority Mr Dr after due Examination may as we see practised the whole Church over approve à Miracle Though The See Apostolick only Canonizes Saints Page 694. to declare for the true Sanctity of any Person belongs only to the See Apostolick 22. The Dr hopes to find something for his purpose in the Processe touching the Canonization of Andreas Corsinus where the Auditours of the Rota say first It is necessary that à Person Canonized have wought Miracles Very good Miracles therefore are supposed wrought and useful also for some good End Will the Dr yeild thus much upon the Auditours Testimony O but They Say 2. It is not necessary that Miracles be done for the Confirmation of Faith seing they may be wrought for à proof of à Persons Sanctity I Answer If true Sanctity as is most certain ever supposes true Faith And The Miracles that Evince Sanctity prove Faith also if the Person Canonized be à faithful member of the Catholick Church the same Miracles which prove his Sanctity cannot but also prove his Faith sound and real Though as I noted above it is needless at every Miracle to cry out This is done to confirm such and such Articles believed in the Church You have already many Miracles purposely wrought in Confirmation of every Catholick Article what can the Dr desire more 23. Those Auditors
approved Miracle is as clear as that there are letters in his Book If he Say I wrong him He may right himselfe and show me vvhere in vvhat Page or Paragraph through his whole Treatise he has made it out that such and such opproved Miracles Nay I say One have been by him plainly detected false feigned and counterfeit 'T is true in rambling up and down he bring 's to light some forged Miracles which the Church detest's and severely punishes But those no more obscure the Lustre of true Miracles than one mans horrid crime cast's à blemish on another known most just and honest 5. Perhaps this or the like Fancy most How the Dr might Discourse swayed with the Dr and set his fingers on Itch to write against Miracles Many Miracles might he say for time and place are remote from us and therefore the very most of our English Nation as things now stand being strangely incredulous cannot but look upon them as matters of Fact no way clear but contrariwise very dark and doubtful It will Therefore be easy for me after some discovery of forged Miracles Those must usher in the main Designe to blast the credit of the Very best Miracles and though I cannot lay the least Aspersion upon one approved by their Church yet when I handle such à Subject at distance from men shut up in an Island and speak to an obdurate sort of People who scarcely believe their Creed I may well hope my pains will have the Successe I wish which is to dishonour the noblest Motive for Christian Faith The glory of Miracles 6. In case these or the like thoughts set the Dr Things once really done cease not to be true because remote from us on work and I cannot Imagin upon what other Design he wrote I Answer Though he might take great advantage from the Incredulity of many thousands dispersed over England and may perhaps in time perswade the very most of such men to believe nothing at all Yet none I hope are so deeply besotted as to think that á matter once really done leaves off to be true because it is remote from us for upon this account our Saviours Miracles may be Cavilled at 7. But to give the Dr Satisfaction in every thing proposable shall we wave at present those more ancient Miracles recounted by S. Irenaeus S. Austin and others and require the Dr ' s direct Answer to some latter three or four only wrought in the memory of many yet living will be sufficient John Clements Miraculous Cure at Montaigu is one whereof the Dr never yet took notice The poor youths restored Leg in Spain shall be another A Third is that sudden and Miraculous cure done upon F. Mastrilli in Naples by the glorious S. Xaverius The last because the most neer Anno 1661. is that undoubted Miracle which God manifested at Calais upon à young Gentlewoman by the Intercession of Blessed S. Francis Se C. 3. of Paula These Miracles excepting the last related in this Treatise are as is largely proved Reason and Religion owned by the Christian Reas and Relig. Disc 2 c. 8. n. 17. 18. and cap. 9. n. 11 world most certain I therefore require Dr Stillingfleet's plain and express Answer to every one being yet fresh in the minds and Eyes of innumerable Unlesse full Satisfaction be given herein I would have the Dr know that though he write Volumes against this short Treatise all he doth or can do after this just Provocation what satisfaction is required from the Dr will appear weightlesse insignificant dishonourable to à Doctor in fine worth little but Derision 8. Moreover Let not the Gentleman think that to scorn God's most certain Wonders will doe his work or prove Satisfactory to me Let him not think though in Spight of Truth he call's that stupendious Miracle wrought in Spain A pretended growing out of à Leg and to his shame tell 's us It is an easy thing for à Stump to grow à Leg in its passing from Spain hither which is to say in other terms 'T is à Lye à fourb both falsely set Ieers shall no longer serve the Dr's turne abroad and foolishly believed I Say let him not think that such Fatras will serve his turn No. We expect better Answers old birds believe it are not easily caught with chaffe He must therefore either prove Fraud in this and the other Miracles hinted at or will be forced by reason and Authority to own the Facts most true and unquestionable 9. One word briefly concerning the pretended No want of Clarity for either ancient or latter Miracles want of Clarity for our Miracles whether ancient or of à latter date My Assertion is It is as clear and manifest yea much more manifest at this day I write these Lines that innumerable most certain Miracles have been wrought in the Roman Catholick Church than it will be manifest one Age hence that Dr Still was ever à man in being à student in Cambridge received Degree in that University or finally was promoted to à Rectorship of S. Andrewes For proof of my Assertion I suppose few or none now living will be alive à hundred years hence How will it then be proved if any doubt be that The Assertion proved by one Instance the Dr was ever in Being You will Answer most easily from the Register of his Baptism Very good But we have most evidently as clear Registers for innumerable Miracles The time when the place vvhere the Circumstances how they were wrought the Ey-vvitnesses that savv them their Examination and approbation are with all clarity registred Thus our Proofs are equal Again Records may tell when and at what time from à Bachelour of Divinity He became Dr and as faithful Records informe us when and in what time and before whom innumerable Miracles have been wrought A constant Fame or report of the Dr's Promotion to S. Andrews may its likely be preserved in the minds of Some above an Age. And have we not as constant yea à far more universal Fame for the four Miracles now mentioned and many others There is no comparison 10. If therefore it would be plain Dotage in any to doubt of Dr Still birth and Promotions when the particulars are proved upon the moral Certainty already set down it will be no greater but Moral à hundred years hence much more is it à Degree of madness to call à hundred Miracles into doubt whereof we have at least so high Moral Certainty And as I now said far more Universal 11. Some may reply There seem's à great Disparity in the matters now spoken of For it s both natural and ordinary That men live meet with A weak Objection Answered promotions and have also Honours and Dignities in the Church or common wealth But the Miracles we defend are strange extraordinary Signs contrary to the course of Nature Therefore moral Certainty though sufficient to ground à prudent Assent
England and the Indies to the Catholick Faith were as I pleaded done by Miracles or not if so done we have our Intent if not it was the greatest Miracle of all to see so many Aliens from Christ gained to the true Faith without Miracles Again those painful Missioners whom God made his Instruments to work so many admirable Conversions through the whole world were in the vulgar esteem of the Nations converted held Sots Impious and Cheats or contrarywise Loyal and faithful Messengers of Christ and his Church if loyal and faithful none can cast à blemish on them if judged Impostors Sots or impious you utter the most shameful Improbability that ever Tongue spake or heart harboured and must say that the wisest Nations of the world were all stark mad when listening to the Doctrin of these supposed Fools they abandoned their Errours believed in Christ and ever afterwards lived and dyed in the Roman Catholick Faith This Argument alone is so stronge that twenty Dr Stillingfleets shall never break it in pieces 7. Lastly for à Close of these rational Arguments I introduced à Stranger yet far from yeilding assent to our Church Miracles and because he knowes that Iewes and Sectaries lay no claim to that gift nor ever did any since the Apostles dayes this man much of Dr Stillingfleets mind stand's earnestly for à cessation of all Miracles though if misled he is willing to quit his errour My endeavour is to unbeguile him and therefore I ask whether he denies or grant's the Miracles wrought by Christ and his Apostles In case he stumbles here you have his full refutation already set down if contrarywise he owns those as true upon publick Fame and the great Conversions God wrought by them I put into his hands the best and choisest Records whereby we prove prodigious Miracles to have been wrought in the Church and am content to undergoe publick Disgrace before à whole learned University if I make not this Assertion good viz. No other rational exception shall this An application of the last Proof insisted on above man bring against the verity of these Catholick Records than à Iew or Heathen produces aginst the Truth of the four Evangelists where our Saviours Miracles are recorded That is to say as à Iew or Heathen shall never speak rational word against the first wonders registred in the Gospel so our supposed Stranger will be as much silenced in his undertaken quarrel against latter Miracles recorded by Authors of unquestionable Fame The Fame of these Wonders by reason of the larger extent of the Church now than anciently is more Universal and the Conversions made by Her laboriours Messioners sent up and down the world in latter Ages are far more numerous than those the Apostles wrought Now if we appeal to Witnesses as we pleaded above for the Apostolical Signs and Miracles there is no Kingdome under the Sun that ever brought to light so many grave Writers against whom no exception can be made for any matter of Fact that happened in it as we produce in the present Controversy For all the learned Doctors and vigilant Pastors of Christs own far extended Kingdom no lesse numerous than worthy credit teach and have ever taught that true conspicuous and undeniable Miracles have been wrought in this great moral Body and the Church Herselfe upon her own humane Authority still we abstract from Divine Relation asserts the same and to this day preserves à Memory of her long since past and present Wonders in the minds of all her Children Therefore he or they who undervalve so many incomparable clear Giveâ—â— in of Evidence never excepted against by Orthodox Christian what Gods Enemies and the Churches Adversaries babble out upon no rational Proof carries little weight I say such men ought to be dismissed without Reply as unworthy to be dealt with and reckoned among Protest without Princ. Dis 1 cap. 1. Reason and Relig. Dis 2. cap. 8. those in whom the light of reason iâ— fearfully eclipsed I quoted many of these approved Witnesses in my two Treatises and am now lesse willing to transcribe all again You shall have more and choise ones hereafter And thus much of the Parallel of Arguments Rational proofs For Miracles alledged in my other Treatises 8. We are now as the Title promises to insist upon other proofs and these following I chiefly urged in the Treatises cited 1. We find by experience à strange confusion of different Sects in the world and se that all pretend to serve God in Spirit and Truth whereas most certainly one only Society doth so for as there are not many Gods but one true so there cannot be many Religions dissenting Miracles denote and mark out that Society wherein God teaches truth in Fundamentals true but one only or none at all In this horrid Confusion while every one laies claim to Truth it is as I said absolutely necessary to have that happie Society clearly marked out wherein Divine Faith is taught but no Mark can be more palpable or better avail to discern this Society from false Sects than glorious Miracles Gods own Seals Christs own Cognisances and the clearest Characters of Apostolical Doctrin 9. I Argued 2. A Church not marked with these illustrious Signs is as dark à thing as à Sun without light whence it is that though Two unlucky Rebels Luther and Calvin laboured with might and main to set à false Glosse of Miracles upon their new Doctrin yet God crossed their designe made the Authors of the fraud infamous and would have the new Monster appear as it truly was dark without light dull without life and so totally strip't of all Supernatural Signs that Shame and ignominy only covered that naked nothing whereas his Sacred Providence for the quickening of Faith and Devotion in the Church both inwardly plyes our hearts with Divine grace and outwardly also excit's us to fervour by à frequent sight of such visible wonders as made the world Christian I Argued Iewes and Infidels gained to the Church by the force of Miracles 3. If Miracles as all confesse were necessary for the Conversion of Iewes and Infidels when Christ and his Apostles taught the world it is à Paradox to hold them uselesse or unnecessary in after Ages when Iewes as hard hearted and Gentils as barbarous and uncivilized that never knew Christ have been instructed and innumerable gained to our holy Faith not because they barely heard Verities preached but upon this Inducement that they often saw all confirmed by Evident Signs and wonders from Heaven 10. To goe on in this discourse I would know whether Dr Stillingfleet can allow the Divel liberty to ranger up and down and to do much mischiefe upon innumerable possessed with unclean Spirits and whether he will grant also that Christ our Lord like one carelesse The freeing possessed Persons from Divels proves Miracles leaves his Militant Church destitute of all help and means whereby such enslaved Persons
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
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