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
our Saviours Miracles and the Apostles to have been really wrought by Arguments not taken from Scripture or if he make use of the new Testament against the Iew he is to lay aside that Question wether it be God's word or no Unlesse before the dispute the Book be evinced written by Divine inspiration Thus much premised 6 I argue against à Iew and ask whether he Christ's Miracles proved against à Iew. allowes the Historical part of the new Testament where the Miracles of Christ and the Apostles are recorded to be as good and as true à Story as the relation made in the old Testament of Mose's Miracles And now I trouble not his head with the Question about the Divine Inspiration of either book but only enquire after their truth In case he yeild's equal truth to both he must grant that Christ cured the blinde raised the dead and that the Apostles wrought such Miracles as S. Luke recount's in the Acts of those blessed men c. If as is most likely he bluntly reject's the Gospels relation as not true I ask what answer will he give à Heathen that no less boldly cast's off the Story of Moses Miracles as false and plainly assert's that the same reason let it be what you will whereby he attempts to discountenance the truth of one Narration will every whit as much enervate the truth of the other and thus all Miracles related in Scripture goe to wreck which is to say God never wrought any by Moses and the Prophets by Christ and his Apostles This the man of the Synagogue proves or nothing In case he reply Christians that admit Mose's Miracles are tongue tyed and cannot plead against them I answer we plead not against any for we hold all most true yet justly tax à Iew of à grosse Inconsequence which à Heathen laies before his eyes and once more say the same proofs and reasons whereby he endeavour's to reject the Miracles of Christ and the Apostles destroy at one blow the truth of the greatest Miracles which Moses or the Prophets ever wrought that is in à word there is neither proof nor reason to deny either all are most true and Strongly made out by reason supposing this one rational ground which none can deny viz. That books of History known and received all over deserve credit upon humane faith 7. In discoursing with à Heathen about Miracles Heathens also Convinced recorded in Scripture à rational demand is whether he yeild's as good credit to the History of this Book as to Titus Livius Caesars Commentaries or any other ancient writer If he affirm the Miracles there set down are with him upon moral certainty believable in case he denies I am not to take his bare word but must know the ultimate reason of his denial which will ever be Petitio Principii or in real truth no reason but à selfe conceipted fancy just as if one should sencelesly reject what ever Livy or Caesar has written because he will bluntly A reply answered do so upon no reason The Heathen may reply There is à great difference between all natural history and the Miracles registred in Scripture for these because strange and unusual so strongly check and abate beliefe that reason cannot but boggle and hold all forged by à few simple men that wrote them whereas no such extravagant wonders are found in natural History I answer first we read of innumerable great wonders in natural History as of Mountains rising up and justling together of certain Cities in Syria seated on hills and thence violently thrown into à Plain some miles off without any dammage c. Things certainly unusual though not so strange as à true Miracle I answer 2. All matters of Matters of fact in Scripture not feigned but manifestly proved true fact recorded in Scripture most evidently are not feigned however admirable and above the force of nature therefore it s highly against reason to hold the Miracles of Christ and his Apostles forged because strange and wonderful I prove demonstratively that matters of fact recorded in Scripture are not feigned upon this ground The Prophets long before Christianity was established foretold clear matters of fact which some thousands of years after evidently proved true as that Christ should be born of à Virgin that the old Priesthood should fail and à new Priest and King raign forever that the greater people the Iewes should become the less and the Gentils far lesser become the greater all strange and wonderful Predictions whereunto we may add our Saviours most certain Prophesy in that known Parable of the vineyard where speaking to the chief Priests and Pharisies he clearly foretold their ruin and rejection before it happened and no lesse clearly the destruction of Hierusalem These Prophesies the whole world has now seen for many Ages fulfilled and verifyed Hence I discourse whoever fortel's wonderful future things long before the event which afterwards visibly come to passe speak's truth and cannot forge nor feign because Facts exactly agreeing with the Predictions take away all suspicion of forgery but this you see is evident if you compare the Prophesies of the old Testament with what the Writers of the new have expressed and we se fulfilled with our eyes therefore all wonderful matters recorded in Scripture however strange are neither false nor forged A Heathen cannot deny the evident and now known fulfilling of these Prophesies because the Book of the old Testament was extant and read by Iewes long before the Evangelists wrote their Story 8. I argue 2. with Lingendes and rationally Ling. cited pag. 44. evince the truth of our Saviours Miracles by the Testimony of Writers in several nations most different from one another and further Ancient writers and Publick Fame prove the primitive Miracles ground my discourse upon an universal publick Fame received the whole world over which own 's those primitive Miracles as undoubted For ancient Writers this Author first remit's us to Joseph the Iew who speaking of our Saviour saith Eodem tempore c. In those dayes Iesus à wise Josepus l. 18 Antiquit c. 4. man lived if yet lawful to call him man only that wrought strange wonders and had many followers both Iewes and Gentils This Christ whom the chiefe of our Nation accused Pilate condemned to dy upon à Cross Euseb lib. Hist Eccles c. 11. Hieron de Script in verbi Josephus rose again the third day as the Prophets had foretold and as we read in the Jerosolimitanian Talmud named Gavoda Zara Miraculously cured innumerable diseased though the latter Iewes attribute this power of working Miracles not to any virtue in Christ nor to the Divel as their Progenitors impiously did but say they were wrought at the pronouncing of an ineffable name called by them Sem Hammaphoras or à name expounded The Turks Alcoran witness de Lingendes recount's at large the Miracles of our Saviour where you read of his cleāsing
Perseverance and constancy in any other Society but in the Roman Catholick Church only Most reasonably Therefore may we apply our Saviours sacred Words to this Church and say Had She not done greater Works had She not exhibited more glorious Miracles in the Open view of the world than any other those rebellious Spirits that oppose Her would not have committed so hainous à sin but having seen the palpable VVonders wrought in Her and by her their sin is supra modum peccans enormously great and unexcusable 13. Thus much said of true Miracles I would willingly know to what purpose doth Dr Still produce the Wonders of Infidels and Hereticks against the great Works of God Manifest in our Church Can he hope by these lesser Signs to extinguish the Light of great Miracles Or will he suppose the Heathens Miracles true and ours false If so he is above measure blamable unlesse he first prove their Records Authentick and ours forged Will he say that all the Miracles pretended by Gentils Hereticks and the Church are à like false and feigned He Speaks at random without proofe and dos open wrong to Manifest Truth You will better understand what I would An Instance Shewing that no comparison can be made between the Churches Mirucles and those done by Infidels Say by this one clear Example Imagin it were certainly known to us all that it pleases Almighty God for the ending of debates about Religion to have matters decided by à visible sight of Miracles in an open Contest between two men Suppose likewise that God should say these men shall appear among you to Morrow The one à false Prophet à great Magician The other my Servant commissioned to work in my name but none before hand shall distinguish between them save only by the Strength and greatnesse of their Signs Upon these make your Judgement The one having without violence set open à prison Gate fast shut endeavours to resuscitate à man stark dead but cannot The other by à Word only spoken recal's him to life The one after he had shown an Image walking up and down Offers to cure the born blind but in vain The other presently gives him perfect sight and thus the Strife goes on in exhibiting many like Wonders Is it not think ye as easy to distinguish the Magacian from the other in this contest as is to discern between à Blazing star and à glorious Sun The very like is our Case in the Comparison made between Miracles wrought in the Church and those other done by Infidels and Hereticks when Divels have à hand in them The Iudgement of Authors Concerning Miracles wrought by Christ's Adversaries 14. The ancient Irenaeus expresly denies Iren. lib. 2. cap. 56. Hereticks the power of working true Miracles Nec enim donare possunt saith he c. They cannot give sight to the blind nor hearing to the deaf nor cure the Infirm the Lame or Paraliticks S. Augustin S. Aug de unitat Eccles speak's more plainly Aut figmenta mendacium hominum aut portenta fallacium Spirituum They are either the Fictions of lying men or monstrous things done by Fallacious Spirits And elsewhere Aut falluntur aut fallunt Hereticks Aug. Hom. 13. in Joan. either deceive by their Miracles or are deceived Thanks be to God our modern Sectaries who pretend to no Miracles herein easily quit themselves of Fraud 15. Other Authors grant à Power of working some weak kind of Miracles to wicked men to Hereticks and Heathens and chiefly ground themselves upon several passages in Holy Writ presently laid forth and explained In the mean while 16. I say first God never wrought Miracles God Cannot work à Miracle to confirme false Doctrin by Heathen or Heretick in confirmation of any Doctrin opposite to his own revealed Verities which Christ the Apostles and the Church have delivered The reason given above is clear The first Verity cannot contradict himselfe but God would Do so could he by clear Signs establish à Doctrin Contrary to his own known and received Truths if as we now suppose he speak's as well by Signs as by words Hence it also followes that in case he permit à Miracle to be done by any out of the Church as was by Balaams Asse no member I hope of the true Church that ever yeild's in worth and Greatnesse to his own glorious Miracles 17. I say 2. The Divel that brought in The Divels Power in doing wonders Limited this Confusion of Signs between false and true Miracles and would fain do something like God can work no wonder but either by dazling mans fancy or by à swift and subtle Application of natural Agents together in order to some unusual effect as is already noted All true essential Transmutations therefore All Generations of perfect living Creatures as of men horses and the like not subject to any Magick are above the Divels Power hence saith Medina cited above what some Write of men changed into Wolves is to be accounted feigned and fabulous The Divel you know is called the Prince of the Air and can as Ludovicus Vives tom 2. lib 2 de unit fidei pag. 379. Vives well observes afflict men with Infirmities speak in an Idol Assume an Airy Body and exhibit himselfe visible c. God permit's no more Good I am sure he never did to any without à Cheat at the end 18. I say 3. No Passage in Holy Writ Nothing in true Ecclesiastical History or in any approved Author ascribs the like Power of working real Miracles to faithlesse men assisted by the Divel as have been wrought by Christ the Apostles and in the Church 19. Some Argue out of Scripture and too Thessalon 2. v. 9. Apocaly p 13. v. 13. much extolling Antichrist's Signs produce the Apostles words concerning that false Prophets appearing in all Power and lying Wonders S. John point's at these Signs as bringing down fire from Heaven and seducing the Inhabitants on the earth I Answer if we speak of the great Antichrist Antichrist's wonders no true Miracles that shall appear before the end of the world his Wonders will be great but far from the worth of true Miracles whence it is we are forewarned of his lying Prodigious Signs and one Lowd Lye is That he will deny JESUS the Son of MARY to be true Christ and consequently endeavour to enervate the Truth of the whole Gospel He will come saith Holy Scripture in his own name showing himselfe as John 5. 45. if he were God yea extolled above all that is called God or that is worshipped But that man 2. Thes 2. 4. losses all reason that can be brought by à sight of foreknown lying VVonders to deny the true God JESUS CHRIST and the Gospel when he has at hand not only more but far greater Miracles registred in Scripture and evidently wrought in the Church to confront the Divels pride Vanting by Antichrist 20. In this weighty matter therefore when
the whole world over an undeniable Miracle This Mr Dr the only Thing I insisted upon page 478. you shamefully wave and neither grant nor The Dr waves what I insisted upon plainly deny well content to cheat your Reader with à few dull dark words of Miracles done in corners and shewed to ignorant People who have no skill in Opticks nor Iudgement to difference the boyling up of à thing from à natural cause and by à Miracle What 's here but one witlesse Calumny after another Have all who for so many Ages have Shown the Vial to others practized like Rogues and Impostors False dealing or Legerdemain Were there never any Spectators all this vast while judicious enough to discern between jugling with an Optick if yet such à jugling be possible and the real boyling up of concrete Blood But above all Mr Dr Satisfy my Curiosity in one doubt Point me out that natural Cause whereby Blood mingled and congealed with earth boyles up upon good Friday in the Holy week at such à precise Nothing in nature can cause congealed blood to boyle up at such an hour on good Friday houre and you will show your selfe more skilful in Nature than ever Aristotle was There goes à pretty story of Galen the Physician who once meeting with S. Mary Magdalen understood by Her that Christ restored sight to one born blind If so replyed Galen Christ knew well the Virtue of mettals fetcht out of the veines of the earth No sooner Sr shall you find out the Natural cause of the boyling of this Blood but Galen will be ready with his Minoral that cured the blind mans Eyes which is to say never Yet upon this fourh and the now mentioned Calumnies you vainly exhort For Truths sake if your Church hath such Miracles as Christ and his Apostles had never send us to Loreto or Compostella or S. Maximins in France 27. Thus much noted concerning the true State of the Question between the Dr and me which is whether there be such à Miraculous Vial at S. Maximins we might were we minded to Write as I said Volumes further enquire how it came thither whereof I shall give some few hints leaving the Decision of the whole matter to Authors who have largely handled this difficulty 28. Joannes Launoy à learned Dr of the Launoy de commentitio Laz Maxim Mariae Martha in Provinciam appulsu Dr Still page 486 Sorborn saith our Dr hath proved in à set Discourse that for à thousand year 's after Christ it was the constant Tradition of the Greek aod Latin Church that Lazarus Martha and Magdalen all dyed in the Eastern parts and not à word of Maximinus and that the whole Story is taken out of à fabulous Book pretended to be Written by Marcella the Servant to Martha in the Hebrevv tongue translated by one Synthex into Latin Hence followes à grosse Forgery not only in the whole Story of these Saints comming into Provence But this is also consequent as Launoy and the Dr pretend That the fourth and fifth Lesson in the present Roman Breviary of S. Martha are meer Fables unworthy to be registred and so likewise is all that Vincentius Bellovacensis recount's of this Subject Vincen specu tom 4 Histor lib 9 cap 94 95 and more in the ensuing Chapters out of the Gests of S. Mary Magdalen of Lazarus and that whole Holy Company 29. Courteous Reader Note in the first place the fraud of Dr Still who guilfully Seem's to content you with relating à Story by halves He tell 's you indeed what Launoy Saith without The Dr's fraud the least mention of three other grave Authors who have made it their work to refute Launoy This Dr Still could not be ignorant of if he ever read Launoy One is Joannes Baptista Guesnay otherwise called Peter Henry in his Elaborate Annals printed at Lyons Anno Guesnay Annal sive Masilia Gentilis Christian 1657. Towards the End of this Tome you will find the Authors close Observations made upon à Decree set forth by the Supream Senate of Aix against Launoy implying à full Condemnation of all he has Written against the Arrival of S. Mary Magdalen at Marseils calling it false impious and pernicious Doctrin and finally commanding that his Writings be suppressed that no Stationer sell them nor any read Them for the future All this was done upon long Deliberation and consultation had with the most learned of the University at Aix John Launoys second Antagonist is Monsieur Denys de la Saint Baume in à French Treatise entituled Le Triomphe de la Magdaleine en la creance veneration Denys Gentil homme Provancal second Edition des ses Saintes Reliques â—n Provence suivie embrassé par toutes les Nations du Monde c. The last Adversary Launoy meets with upon this Subject is Theophilus Raynandus potens opere Sermone one that can both Write and speak home when justly provoked and occasion requires Raynaudi Polemica Tom. 18. sub Titulâ— Hercules Commodianus page 332. As it is not saith Raynaudus citing Irenaeus necessary for any to drink up the vvhole Ocean to knovv whether that Water be salt so it is needless to cloy you with too much of Iohn Launoy's Elucubrations à tast only of them rudely disgested by this turbulent and seditious mans VVit born to make discord in the world will be enough Thus Raynaudus 30. Have you ever heard saith Launoy of Se Rayn quaesito 1 old women sitting by the fire side in à long winters night and telling Tales No better is the Story of Mary Magdalen and Martha recounted in the Roman Breviary Again As Dr Still slights the Relation of S. Mary Magdalen's preaching to the People at Marseils because forsooth S. Paul allowes not à woman to preach so Dr Launoy deeply reproves the Roman Martyrologe Rayn quaesito 2. 15. Decemb. where we read that S. Christiana à Servant woman preached to the Iberians and converted many to Christ Raynaudus tells you how this frontless man Opposes no lesse than twenty Popes who approved the Reliques at S. Maximins Church Saying they all erred and were fâ—lthily deluded by the Dominicans grosse Lyes and Impostures Launoy's unworthy dealing with general Councils chiefly the Councils of Florence and Trent you have Rayn quaesito 3. laid forth by the same Author Of his vilifying Saints Canonized by the Church se Raynaudus Rayn quaesito 4. cited where he calls S. Antoninus Arch-Bishop of Florence pecus mulus à beast sheep or Mule as you Please Speaking of S. Lewis Launoy's boldnesse the IX the Gem of Kings who devoutly came to visit the Solitary place called the Holy Balme where Blessed Magdalen retyred herselfe in the height of Contemplation Sic saith Launoy Mendax fama incepit Thus the lowd Lye of Magdalen began imposed on the too credulous King by the Dominicans Whoever desires more of Launoy's siding with Hereticks
had done like one versed in Antiquity But to turn off with à lame I am apt to think they will meet c VVhile no flaw is found in the Manuscripts produced makes your Enquiry after Miracles ridiculous And no other is your earnest urging home the Authority and Approbation of those Books you tax of Forgery Say Sr I pray VVhat advantage gain you to your cause in telling us those Books are highly approved if that for which they are approved be no further discountenanced by you than by barely saying You are apt to think they will meet with à great deal of Infidelity This Supposed Infidelity should have been plainly made out but instead of complying with that hard Task you wave the whole matter and only Think many things are amisse I think many things amisse in your Voluminous Account But is this enough to refute it 10. Now because you insist so much upon the Approbation of these Books please to know Two things considerable in the approbation of Books Two things may be Questioned First whether all the particular Miracles recorded by Capgrave and Colganus be in them selves exactly true And to Assert this the Truth of those Records and Manuscripts made use of is to be maintained as undoubted which very few I am perswaded no not Colganus himselfe will affirme For to ascertain the unquestionable Verity of such Records much more is required than to find them Written in old Characters or in à simple Style In like manner to prove them False or forged much more is necessary than to jeer or laugh at them as the Dr doth The second thing observable in the Approbations is the exact Diligence or Fidelity of the Collectors of Miracles so far the Approbations given by learned men reach and no further as you may se by the Censure of those who have approved Colganus first Tome Which is to say They approved his Fidelity in relating what he read in some Ancient Martyrologies Though none of these kind Censurers dare Swear that all he read there ought to be owned manifestly true without further Examination Thus Mr Doctor you must Discourse when afterwards you tell us out of Aelianus Vopiscus and others of strange Wonders like Miracles wrought by Heathens If these Authors speake as you quote you are quit of Blame and so far speak Truth But it doth not therefore follow that either Heathens did Miracles or that the matters of Fact were so in themselves as those Authors recount Just so it is our present case Capgrave and Colganus bring to light I confesse Quotations may be approved as Exact though the matters quoted be not true many strange Things and quote their Manuscripts for every particular the Quotations are approved as exact but whether those Ancient Manuscripts which may be Written by too slight hands or in à long time perhaps altered from what they once were punctually relate Truth is another difficulty and cannot be approved without more Trial and further Inspection into matter so Prodigious as we find there 11. The Judgement of those two learned Bolland Henschenius tom 1. Febr. c. 3. Writers Ioannes Bollandus and Godefridus Henschenius differ's nothing from what is here noted For speaking of Colganus they first prayse his great labour amply shown in his many Collections made of Irish Saints 2. They prudently advised him first to set forth such Martyrologies and Ancient Copies as he had by him which being once Publick and approved by men versed in Antiquity would give both force and light to the Saints and Miracles there mentioned 3. Though Colganus did not upon Reasons set down follow that Good Counsel yet he courteously granted F. Bollandus two Martyrologies belonging to the Month of February whereof saith Bollandus we made use But How VVe only Transcribed the Lives of such Saints taken out of those VVritings as we had sound approved in the Lives of other Saints Minimae suspectae fidei not at all doubted of And Purposely refrained to own those stupendious Miracles perhaps done Though often so unslâ—ilfully pack't together without Notice given of the Saints Vertues that à Reader may rather smile when he peruses them than Reverence the Saints Colganus VVrites of Thus Bollandus speak's warily and it is worth the Readers knowledge 12. Moreover Bollandus and Henschenius Actâ— Sanct. Bolland Hensch mense Ian. in Praefaâ— Gen c. 3. observe that in recounting the lives and Miracles of Saints the like is in all other History There are several Degrees of certainty or great Probability First if Ey-witnesses lyable to no exception attest upon Oath that they saw such à VVonder The matter of fact related cannot be prudently called into doubt For thus our Saviours own Miraclcs gained credit and I think without Oath from innumerable before Several degrees of certainty for Miracles Scripture recorded them But we as I noted above have the like clear humane Testimony for Miracles done in the Roman Catholick Church seen by Ey-witnesses and openly attested as that was wrought at Naples upon F. Mastrilli and all those were which God did by our glorious Bishop S. Thomas of Hereford Seen I say by many Ey-witnesses attested by Oath still preserved upon Record and conveyed down by Tradition as most clear and undoubted Truths If therefore the Dr's Discourse when he tell 's us that fallible Tradition alone which supplies the want of our Senses in Conveying upon moral certainty the Miracles of Christ to the Primitive Christians and to us also be without exception Good The Tradition of these now specifyed Miracles and express Records besides may well serve to convey them to men now living and to Posterity hereafter 13. Some may Reply the humane Tradition in behalfe of Christ's Miracles the Dr own 's no Tradition Divine and infallible is both for time and place very Vniversal and received by all Christians The Tradition for this or that particular Miracle of Saints though seen and attested upon Oath never yet gained the like General Assent and therefore Cannot be Parallel'd with that other more Universal To Answer à An objection Answered simple Objection I ask first whether this way of Arguing be solid Some particulars related of Caesar and Pompey as that they were men once in being Couragious and gallant Spirits c. are received upon Tradition more Vniversal than our Saviours Miracles For all Heathens Iewes Turks and Christians easily Swallow down These yet Iewes and Heathens boggle at Christ's Miracles Ergo they are lesse certain than those other because not so Universally assented to Every rational Christian will deny the Consequence upon this Ground because our Saviours Miracles being wrought before many are apt did not malice or some other accidental Cause hinder to beget in all à Vniversal Assent This is our Answer which will better appear if we examin things to the bottom Our Saviour raised Lazarus from the dead cured the blind man and wrought other great Wonders in such and such particular
six or seven things of no little Importance Sr when you have more faithfully laid S. Austins Testimonies together hitherto horridly out of order and far from Truth you will find your selfe at à losse and much short in your Reckoning But what are these Observations The first is That the main intention of Miracles vvas to convince Vnbelievers Add likewise to encrease A word to some Observations maie by the Dr. Faith and devotion in Believers as also to benefit them spiritually and corporally and you speak with S. Austin otherwise not 2. That Faith being established there vvas no longer any Necessity of the Povver of Miracles For proof hereof the Dr must either make use of S. Augustins Fall speaking in that 63. Question demonstratively proved à fourb or will be forced to sit down silent 3. That though Miracles vvere not of any such Necessity yet God out of his abundant kindness pleased to do some Extraordinary things among them in their time Mark how the Dr not daring to spea Fully minces matters some extraordinary things that is the raising of the dead and restoring sight to the blind c. for of these S. Austin speaks fully must Forsooth be called Extraordinary things but by no means dovvn right Miracles 4. That in Disputes about the Church they never appealed to the Povver of Miracles Very false for S. Austin already cited speaks fully and tell 's us that most glorious Miracles though Hereticks spiâ—ghfully opposed them held him fast in the Catholick Church 5. That those out of the true Church might make as great à Pretence to Miracles Visions and Revelations as those who were in it as appear's by the Donatist's To what End this Observation is made no man A pretence to Truth only little beneficial sees much lesse how it is gathered out of S. Augustin's Testimonies Did ever S. Austin teach that the greatness of à Pretence to Truth entail's Truth upon the Pretenders Certainly no for all know that as the Donatists laid claim to true Miracles they also pretended to be the only true Church Was that so because they Pretended There is à vast difference Mr Dr between à great Pretence and à strue Pretence the first those Hereticks might have but not the second unless you will say and I am affraid you would fain be at it durst you speak Fully That the Donatists Miracles and Visions were every whit as Good and sound as those which S. Austin recount's in his 8. Chapter cited If this be meant your Observation hath Sence in it without it there is none though I see not how this Sence agree's with your own Concession Viz. That God out of his abundant kindness pleased to do some extraordinary things among Orthodox Christians in those Dayes Extraordinary favours wrought by Almighty God Mr Dr were most surely real and not Phansies like the Donatists pretended Miracles Thus much of these Observations the other two scarce worth naming you have already refuted 15. We are now as the Title requires to give account of other Testimonies produced by Mr Dr against the Miracles of the Roman Church and because S. Gregory the Great one famous for Sanctity and Learning the whole Christian world over And our Venerable Bede à man highly renowned every where relate many particular Miracles wrought by God's favour neer The Dr strangely rude with S. Gregory and Bede or in the Ages they lived our Dr to blast the Credit of These two eminent Authors more like à Scold than à Scholar rudely taxes both of want of Iudgement and tell 's us they were the men that gave encouragement to all the Monkish Tales and impostures aftervvard Who durst have spoken thus irreverently but Bold Dr Stillingfleet After Dr Still Page â—86 venting this Passion please to hear à strange Proposition The credibility of their Miracles in the Church of Rome saith the Dr is destroyed by the Testimony of their ovvn more Iudicious Writers and to prove the Assertion he first produces Ioannes Ludovicus Vives and Melchior Canus as if forsooth these two Writers let them be greater then they are ought to be esteemed in the publick Opinion of the world more judicious than S. Gregory and our worthy Country man Venerable Bede Believe this who will Christians hitherto never thought so Ludovicus Vives one of Florence may passe for à Gramarian of his soundnes in Doctrin I say nothing Melchior Canus one of S. Dominick's Order was certainly very learned But free enough in his Censures given of others as learned as himselfe And this Licentiousness his Master Franciscus Victoria Sâ— Canus l. de Hum Histor Auctorit in proaemio foresaw when he feared that Canus would tread under foot the good Precepts he had learned of him 16. To confront the Dr's wild Proposition I say neither Vives nor Canus nor any Catholick Author ever destroyed the Credibility of Miracles in the Church of Rome no Catholick Author ever yet denyed true and most glorious Miracles to have been wrought in this great Body of Christians The Dr's Testimonies therefore not faithfully Quoted were they as he would have them are meer Impertinences and prove nothing against Miracles Observe Reader his simple and fallacious Proceeding Canus saith he and others recount Miracles Written in the lives of many Saints which in their Judgements were no Miracles because Written upon very uncertain reports Ergo these Authors doubt and deny all true Miracles which they openly professe to have been wrought in the Roman Catholick Church Is this way of Arguing tolerable Can any man inferr because one Questions or denyes some things he therefore Questions or denyes matters whereof he has certain assurance I certainly know Dr Still has quoted many Authors amisse do I therefore say he Quotes none right when I find though seldome the passage entire he remits me to 17. Turn now if you please to Canus whom Canus de Hum Hist Anct. l. 11. c. 6 Coloniae impres 1605. p. 533 the Dr cites De locis Theol. but means or he err's his 11. Book concerning the Authority of humane History His loci Theol. contain only two Books There you shall find that Canus admit's what ever Approved Historians testify to have seen Themselves or received from other credible Persons who were Ey-witnesses as many things are recounted in the Epistles of S. Ambrose of S. Cyprian S. Hierom in S. Austin's books De Civitate Dei S. Gregories Dialogues And for the most part in all other approved Ecclesiastical Writers To suspect saith Canus that such page 535. men vvould convey Lyes to Posterity vvould be à grievous sin à haynous offence Canus also receives with Canusplainly admits great Miracles all honour and veneration as Pope Gelasius did the Lives of S. Antony S. Paul S. Hilarion and all the Ancient Ermirs set foâ—th by S. Hierom where you have innumerable Miracles recounted These he admit's and therefore own 's great Miracles wrought by Saints 18. Soon after
forgery in Miracles and so do I They moreover tax some Writers off Errours in recounting the Gests of Saints and I highly applaud them when they speak Truth and prove it yet all are far from denying true Miracles to have been wrought in the Roman Catholick Church wherein lies the whole Debate betwixt the Dr and me Observe I beseech you The Dr makes à great Account of one Testimony produced out of Luke D'Achery who set forth the Lucas d'Achery lib. 1. c. 1. 2. 3. de pignoribus Sanctorum Paris print 1651. works of Venerable Guibertus Abbot of Novigento where some things thought by the Vulgar great matters though meer Illusions are much reproved For an Instance A Boy belonging to à Souldier chanced to dye on good Friday the People because he dyed that day made resort to his Tomb offered wax candles and other little Donaries as Testimonies of their Devotion Some feigned themselves deaf others lame and the Abbot of that place willing enough to have men think that Miracles were wrought there gave encouragement to à beliefe of these Fopperies Two or three Stories of the like nature Achery relates out of venerable Guibert Immagin all be faithfully told And ask as I did above whether this Consequence be tolerable False Miracles have passed among the Vulgar for true ones Ergo never true Miracles were wrought in the Church I Ask again whether this Argument be not à clear conviction ad hominem D'r Still believes the venerable Abbot of Novigent in the Relation he gives of feigned Miracles which some by abuse judged true Ergo if we plead by the Abbots Authority Dr Still is obliged to believe him when he plainly set's down and own 's true Miracles to have been wrought But most An Argument ad hominem against the Dr. evidently the Abbot confesses à hundred times over that God has done innumerable great Miracles in the Church Therefore if he deserves credit in his Relation of Cheats why should he lose it in the other part of his History 5. Now to point at all the true Miracles D'Achery Lib. de Laude B. virg c. 10. 11. à pag. 302. owned by this Abbot would be à long Task Two or three set down in D'Achery whereof one most prodigious wrought upon à woman called Theodeberta by the assistance of the blessed Mother of God may give Satisfaction to every Reader In à word this Theodeberta condemned to Dy for having Slain à young man that solicited her to Lewdnes after earnest Prayer made to the blessed Virgin humbly confessed her fault and vpon her Publick confession was to be burned in à great Pile of wood There tied to à Stake halfe naked A Stupendious Miracle seen by many Ey-witnesses the wood wholly consumed the bands also wherewith the was bound burnt to Ashes Theodeberta stood still in the middle of the Flame without any hurt at all Her Enemies seing this furiously heaped more wood upon her set that on fire and barbarously struck the poor Penitent with their long Poles but all would not do not so much as one hair of her head nor the Linnen-wear she had on much less any part of her Body received Dammage This Miracle recounted by Guibert in the place now cited was seen and attested by innumerable Ey-witnesses What saies our Dr must the Abbot be believed when he Tell 's us of Cheats and lose all credit while he recount's true and undoubted Miracles Had the Dr dealt ingenuously he should have Said Abbot Guibert 't is true speaks of many Impostures practized in that Age But withall own 's unquestionable Miracles This latter Mr Dr fraudulently omit's and therefore notoriously trangresses against sincerity in setting down one halfe of à Story without the other 6. What followes in the Dr to his Page 610. is such flight stuff as you have heard little worth notice So is that too often babbled out Flaw imputed to Baronius who it seem's mistook the Signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore is mercilesly handled though the Cardinal corrected the Errour before Mr Still was borne Such trash as this out of wearisomnes I passe by and will examin other Quotations where you shall see far greater flawes on the Dr's part than the mistake of à Greek word comes to Of Dr Stillingfleets Flawes in his false and faulty citing Tostatus Roffensis Didacus Stella and Iosephus Acosta 7. Our Dr first Quotes Alphonsus Tostatus Tostat in c. 9 Levit. cited by the Dr. the learned Bishop of Avila and so unworthily pervert's his whole Sence that I am scandalized at the Proceeding Tostatus demand's why God in the consecration of Aaron the first high Priest sent fire from Heaven to consume his Sacrifice And Answer 's the Miracle was not done principally for Aaron but to testify how the Sacrifice of any Priest became acceptable to Almighty God And therefore saith Tostatus there appeared no necessity of having the same Miracle renewed at the consecration of other Priests In like manner add's this Bishop at the beginning of the Primitive Church clear Signs appeared to those who were Observe the Miracles whereof Tostatus speaks baptized and converted to Christ The Holy Ghost Visibly fell upon them in the forme of à Dove as we read in the Acts of the Apostles These words which explain the whole drift of Tostatus our Dr fraudulently omit's But now saith he Such Miracles and Mark the Expression are not wrought upon the converted neither doth the Holy Ghost descend Visibly on the baptized as he then did Afterwards Hee gives the reason why these great Miracles were necessary at the beginning of Christianity Because the Mysteries of Faith are not Demonstrable and therefore when the Gospel was first preached Fuerunt ista necessaria those visible great Signs were necessary to introduce it but now being established there ought not to be any such Miracles Thus most faithfully Tostatus true Doctrin laid forth with the Dr's jugling Tostatus if you doubt turn to the Place cited and believe your own Eyes That done you may justly admire the jugling and too open fraud of this Dr who forsooth because Tostatus Saies and truly that those Visible Signs of the Holy Ghost descending upon the converted newly baptized are not seen in this Age will needs thence infer that he Denies all other Miracles Is this either Conscience or any consequence God showes no more some kind of Miracles Ergo he works none at all May not I truly assert that God in the latter Ages of the Church never wrought so many prodigious wonders at once as he did at our Saviours Sacred Passion when the Sun was darkned the Rocks were split the Dead came out of their Graves c. Can any hence inferr That I therefore Deny all other Miracles wrought at Loreto at Compostella and Sichem Certainly No. Because though I grant not such admirable Wonders ever to have happened since our Saviours death I may yet
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
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
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
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
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
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
strange as what Bede VVrites though most lamely cast off by the Dr and refuted by asking What shall we think of them Much less can such trifling Questions imply any thing like à strict Examination A strict Examination Reader ponder's first what Strength the Authors have which are produced for à Thesis The Dr weigh's none nor alledges any that calls the Translation of that House or these other VVonders now recorded Fabulous It supposes 2. That whoever denies an Assertion plainly proved and what can be more plain than my alledged proofs for the Translation Is obliged to give measure for measure and either show his Adversaries Testimonies unconcluding or infringe their force by some contrary Reason or Authority The Dr Strangely forgetful of this Duty doth neither But as far as Huffs and flurts hurry him on layes about him lustily You have no more However such faint empty stuff must passe for à strict and rigid Examination May this Procedure hold à Iew or Heathen needs only to Huffe and tell us VVe Christians are all ridiculous in believing à Crucifyed man to be our Redeemer wherunto if he give an Overplus of Ieers easily cast out of an Infidels mouth he proves every whit as much against Christ as our Dr doth against the House of Loreto There is yet more of this ill Nicknam'd strict Examination in the Dr. Reflect à little I Quoted Reas and Relig. C. 8. n. 5. as grave and learned Fathers as ever wrote S Irenaeus S. Basil S. Hierome S. Ambrose and S. Augustine so clear aend express for Miracles that no Testimonies can be plainer It seem's the Dr durst not jerk these great Authors vvith his usual Taunts and Scoffs but betakes himselfe to another Subterfuge men vvho live by shifting can do no better I 'll tell you what it is Very vvisely he vvaves all slip's by these Authorities and though provoked to reply return's not one vvord of Ansvver to any May not this think ye pass also for another Strenuous proof of his Strict and careful Examination Two things may be considered in the Dr's wild Enquiry The one what he hold's of substance in it The other relates to his pretty Mode and odd way in writing To the First I say in à word plain Dealing is best and more amply prove it in this Treatise There appear's nothing like Substance through his whole Enquiry And first if the Dr shift's off all I required Satisfaction in or rather if he wholly wave what the world look's on as most Material in our present Controversy He is far from meddling vvith that vvhich deserves the name of Substance But this is Evidently so Fray Reader reflect à little My desire vvas and is still This all men look on as Substantial that the Dr vvould upon solid Principles Shovv but so much as one approved Miracle forged false or fabulous In Lieu of doing this Mountebank like he step 's upon the Stage and vvould beguile us vvith à varnish of meer painted vvares Idle Stories I mean concerning Miracles feigned by ungodly People altogether as impertinent as if he had told us so many Fables out of Aesop For no more can forged Miracles disparage God's true Wonders than Counterfeit Scripture the Verities revealed in the Gospel Again And here once more vve find à vvant of Substance VVho vvould not have expected from this Man of Words after so many brisk Attempts and flurts at Miracles Some clear Testimonies taken from the Ancient Church from Ancient Records from Tradition Councils Doctors and Divins But herein he is as mute as à Fish and neither doth nor can attaque us this vvay You have heard hovv the ancient Fathers and Modern Authors renovvned upon the account of their Learning and Virtue plead in Defence of Miracles And all the right the Dr doth such men is not to believe them Yet requires that vve credit his Philostorgius his Hazenmiller and his false Daniel de Dieu Vile Outcasts and detestable Heretiques Are vve not thus think ye Substantially Match't vvith Authorities I produce Miracles Seen and attested upon Oath vvrought by Saints and great Servants of Almighty God And He to be even vvith me makes à florish vvith the golden Thigh of Pythagoras and Aesculapius his cure done upon à dead vvoman Both false and fabulous or at most vvorks of Necromancy as is proved in the Treatise I all along insist upon such Miracles as have been knovvn and ovvned by the Very best of Christians And he to retaliate like one that had Vovved never to meddle vvith vvhat is Substantial trifles avvay time in telling long Tales of the Prioresse of the Annunciada at Lisboe and of one Fulco cryed up for à vvorker of VVonders vvho as the Dr vvill have it proved an Impostor I bring to light Miracles so clear and illustrious that none upon the Sight of their Evidence ever yet could though Criticks vvise and learned call into doubt And this Dr to Eclipse their glory fob's me off vvith such as are either dubious or at most but in à mean Degree probable Most fitly did S. Augustine Writing against Faustus lib. 5. C. Vltimo once blame this unjust Proceeding in his Adversary Vestrum oculum malevolus error Saith the Saint Thy Peevish and perverse Errour dravves thy Eye Faustus to regard nothing but chaffe in our standing Corne whereas had'st thou look't about thee thou might'st have found wheat both pure and precious Reader Miracles only doubtful much more forged ones passe for Chaffe the Church relies not on them yet vvith such Deceiptful Baites the Dr like Faustus vvould fain vvhedle us into à mean conceipt of God's certain great VVonders VVhereas the Contrary is evident for false and forged Miracles vvhen discovered as the most have been are so far from fouling the Glory of God's true Wonders that they confirme their Truth and make them more Illustrious Had the Inquisitors or Prelates of the Church think yee vvho left no stone unturned to find out such Forgeries and discovered many upon that Sight à less Esteem of God's Certain Miracles that pass't the Churches Tribunal with all possible Applause No. All thereupon extolled the Churches zeal and Vigilancy having Long since learned from S. Augustine That as Evil has its Good and gives à Grace to Vertue Errour add's Beauty to Truth So these feigned Signs set forth the Glory of true Miracles The Dr therefore get's nothing by his long list of forged VVonders Reader you will find hereafter the Dr's Arguments in this Controversy drawn from Reason as lame and bare as his Instances and Authorities VVhence I conclude that if he bottom his Discourse upon the fore-mentioned Principles And these fail or yeild him no support I rightly insinuated above and here again Say it more plainly That his whole Book is nothing but à Rapsody or à Work too unadvisedly set forth in real Truth not worth Notice or Answer Howeuer because once engaged I haue undertaken à Confutation not ill thought of by good
the Lepers his restoring sight to the blind raising the dead and curing all manner of jnfirmities And though both this and the other Testimony solely considered may seem to Some of lesse Account yet added to the true attestation of all called Christians they have weight and avail to illustrate the glory of our Saviours Miracles 9 The Testimony of Gentils alledged by many Beda Basil print Anno 1563. Tom. 2 in fine Pag. 351. ancient Fathers you have in the writings of those Prophetesses called Sibylls Our venerable Bede recounts one well worth the Readers knowledge It happened saith this Author that à hundred Senators of Rome had every one the same strange dream or saw an unusual vision of nine Suns in the Heaven The various Sign 's and different lights appearing in these Suns Bede What vision à hundred Senaters at Rome saw amply set's down The Senators moved with the wonder hearing great renown of the Sibyl Tiburtin as gift in Prophesy named Cassandra by Messengers invited her to Rome whither she came and was honourably entertained Upon her arrival the Senators meeting together declared their dream She adswered 't is best we retire to the Mountain Appenine here is no fit place and there I will interpret the whole Mystery and did so The nine Suns you saw said she presage the future Generations and because various in their aspects point out the different lives and manners in men to come The first Sun was splendid casting beams all over the earth which showes The Sybils â—nterpretation people in that generation will be candid in their dealing mild and benigne The second Sun yet more luminous represent's the second Generation when men wil much encrease live splendidly and converse here on earth without malice The third Sun all fiery and flaming portend's that Nation will rise up against Nation and cause great strife in this your City of Rome The fourth Sun expresses the fourth Generation when men will openly deny plain truth But then an Hebrew woman called Mary will arrise having à Spouse A Prophesy of Christ and his Virgin Mother by name Ioseph Of this Mary Iesus Christ true man will be born and she before and after his birth remain Virgin At the birth of Iesus Angels shall appear and sing Glory to God on high à voice also will be heard from Heaven This is my beloved Son hear him Iesus will change the Iewish ceremonial Lawes and establish his own in lieu of them and his Kingdome shall last in secula seculorum 10 Certain Priests among the Iewes being present grew angry and wished the Sibyl to surcease from such terrible words but she couragiously checked their incredulity and went on with her Prophecy relating to our Saviour In the dayes of Caesar Augustus said she Jesus will appear in mortal flesh and like other Infants come The Sibyl sortell's our Saviours Miracles his buffets and Crucifixion tò perfect growth Great Opposition will he suffer from the Kings and Princes on earth but those who honour him shall have eternal life Then she laid forth our Saviour Miracles of his curing the blind deafe and lame of his feeding five thousand with five barly loaves and specifies his other admirable wonders there recounted Soon after she foretold how barbarously the Iewes would use him in buffeting and spitting on his sacred face and finally crucifying him on à Crosse but all in vain said the Sibyl for the third day he shall rise from the dead visibly show him selfe to his Disciples and in their sight Ascend to Heaven Here you have some part of our venerable Bedes relation what is omitted you may easily find in the Author together with à larger description given of the other five Suns now not pertinent to my present purpose 11. To this Testimony you may well add what Euseb Histor Eccles lib. 1. c. 2. Eusebius writes of the Emperour Tiberius where we are told that He hearing of the Miracles wrought by our Saviour and upon the clear informations given by Pilates letter of Christs rising Tiberius the Emperour Striving to honour Christ was opposed from the dead after three dayes Tiberius would have placed him amongst the Gods but the Senate opposed the designe as à Novelty contrary to their Lawes notwithstanding saith Tertullian in his Apology for Christians Tiberius was so far from altering his judgement concerning the Sanctity and Miracles done by Christ that he ever thought most honourably of them and more over threatned punishment to all that accused Christians or hindred the Propagation of their Faith If therefore Iewes Turks and Heathens highly valued our Saviours Miracles as you have heard and all Christians conspire in à truth so openly received we may well conclude that their Fame is very universal and upon humane faith for still we keep within the bounds of arguing rationally morally speaking most certain 12. Hence I proceed to the second part of The force of publick Fame my Assertion and prove that à Fame so universal concerning matters of fact grounded upon sense or Ey-sight and never rationally contradicted is upon humane faith Without further debate most undoubted But the Miracles of Christ and his Apostles were once thus objects of sense seen by many distinct persons and at different times who cannot be supposed either Maliciously to feign innumerahle horrid Lies or clancularly to agree by common consent in avouching such matters to have been truly seen with eyes which never were seen this I say is morally impossible and observe my Proof Allow the Historical part of the new Testament so much worth as both Iewes and Gentils grant to any ordinary good Historian I require no more We read there that many saw Lazarus raised from the dead others the blinde man cured others the Lepers cleansed others the infirm made whole No forgery in those who saw Christs Miracles by à word of our Saviours mouth c. I ask whether any can prudently conceive that these different Ey-wisnesses at some time or other met together and conspired thus foolithly among themselves So many of us shall avouch and falsly they saw Lazarus raised to life that was not truly dead so many shall say they saw the Lepers cleansed the Sick restored to health though no such wonders were ever done by Christ yet let us boldly blaze these things abroad and stand to the hazard follow what will Is such à forgery likely or believable No it is improbable upon this convincing reason Forgery and fiction usually playes tricks in obscure matters à far of as in feigned visions or pretended Revelations not obvious to sense but in things sensible neer at hand publick and visible Fiction because most easily discovered becomes its own ruin and point blanck like witless policy frustrat's the end aimed at as plainly appear's in many pretended false Miracles which when made manifest as often falls ' out have not only brought condign punishment but more-over Shame and
more in the place Cited above was either brought to passe by Virtue of true Miracles or not if by Miracles we have our intent if not plain reason witness S. Austin teaches that no greater Miracle can be conceived than to behold à sinful and unbelieving World converted without the Miracles we plead for Answerable hereunto others Argue and methinks pertinently These Blessed men who wrote the History of the Gospel and registred our Saviours Miracles with their own at last as all know couragiously endured violent deaths to Testify that the Doctrin and Miracles they wrote of were no Leger-de-main but sincerely true In doing this we must either judge them horridly impious or stark mad if they registred matters of Fact that never were or contrarywise own them Divinly inspired and faithful Ministers of their great Lord and Master Say they were impious besotted or mad you utter the greatest Paradox that ever mouth spake and must confesse that whole multitudes wise and learned were converted to Christ by wicked and mad Impostors which proves him or them impious and utterly bereaved of Judgement that dare upon no ground avouch à Fiction so shamfully incredible These first followers of Christ therefore proceeded with all Sincerity and registred their great Masters Doctrin and Miracles most faithfully 17. A third Proof methinks Very convincing may be thus proposed Should à Stranger come amongst us from the furthest Parts of the world and tell us he hath heard much in his Travels of great wonders done by à man called Jesus Christ as also of Strange Miracles wrought by some poor followers Christ had named Disciples and very willing he is to be better informed concerning the truth of these divulged Wonders To give this man rational Satifaction I would in the first place put into his hands the History of the Gospel where these Matters of Fact are recorded and next demand whether he can more rationally call into doubt the truth of that History owned by innumerable How à Strâger may be satisfyed that doubts of Christs Miracles multitudes à true Book at least upon humane faith than in prudence Question the verity of any other History he own 's true In case he boggles at the History I must know Why and upon what rational ground he boggles Now this ground after some little discourse will appear so remote from being rational that it can come at last to nothing but à selfe conceipted Fancy because it is utterly impossible to make any more just or reasonable exception against the plain History of the Gospel than against any other known or received true Story Thus much cleared which no Enemy of Christ unlesse most unreasonable can deny our Stranger casts his thoughts upon Iewes and modern Sectaries and finds these by their own confession so destitute of Miracles that none among them can pretend to any since Christianity began Next he peruses the Gospel see 's with what Candour the Evangelists recount our Saviours Miracles and seems willing enough to hold all true upon humane Faith because he finds no reasonable exception against them yet stick 's much at one Passage where we are told of greater works to be Iohn 14. v. 12. done by those who believe in Christ than he had wrought If this can be made out and verifyed saith the Stranger Christ did not only foretel future things which is proper to God but it followes also that after his death and leaving the world He did as if present with some choise Servants impower them to perpetuate the like visible Wonders he had wrought Christ therefore Saith he was either very unwise in promising so largely while he lived if he never performed it or if he really made all good he worthily deserves credit and ought to be believed before any that hitherto taught the world for though we read of some Heathens who gloriously set forth their own Wonders yet none of them dared to Prophesy of doing Miracles after death by others neither did they for ought I know work any by men of the like Belief or Profession with them Thus the Travaller discourses and urges to have these latter Miracles wrought by Christs Servants rationally laid forth to an unbyassod Judgement To Satisfy the difficulty here proposed 18. All know that matters of Fact as Miracles where of we now discourse are not proved by Principles taken from natural Causes or the deep knowledge of Metaphysical learning for who will go about to show that Caesar was à glorious Warrier or Cicero an Eloquent Orator by Metaphysicks or natural reasoning None can attempt this All therefore that Argue pertinently must rely upon other proofs and plead as we have done for Apostolical Miracles by the publick Fame of them spread the whole world over or finally Reason thus It is manifest that those first Blessed men however weak in them selves without force of Armes ruined the Idols of the Gentils and converted innumerable to Christ Ergo they wrought great Miracles answerable to that Ruin and the admirable Conversions done by them 19. To give more force to these and the like Vpon what Principles Miracles are proved Proofs I doe not only as S. Chrisostom advises take into my hands the Apostles Acts written by S. Luke where we read of stupendious Miracles but I also reflect upon our Saviours antecedent Promise concerning greater Works and further evince the real truth of that Prophesy by the consequent visible Wonders which those first blessed men wrought here on earth And first I might tell you it is clear from the Prophesies of the old Scripture that the ancient Priesthood among the Iewes was to fail and à new King and Priest raign for ever that à Church once barren should have many Children as we proved above It is again clear that these Prophesies were fulfilled when Christ our Lord established his own glorious Kingdom the Christian Catholick Church and though Iewes seek to darken the light of those clear Predictions yet it is evident that Christ has had à glorious Church in the world above Sixteem Ages which as Tertullian observes stood not confined to one Tertull. lib adversus Judaeos cap. 8. or more places like the Empire of Nabuchodonosor or Alexander but Vbique porrigitur c. has à vast extent is believed every where Reign 's every where and is reverenced in all places Hence I Argue When innumerable worthy How Worthy Credit those VVitnesses are who defend Miracles Witnesses within one only Kingdom against whom never just exception was or can be made unanimously averr à matter of Fact assented to as an undoubted Verity That is held Unquestionable So all prudently judge such à Prince as Henry the. 5th to have once gloriously reigned in England because many worthy Witnesses never rationally excepted against Avouch it as à certain Truth but à far greater cloud of worthy Witnesses members of Christ's glorious Church against whom their was never any Just exception openly declare and
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
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
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
On what Records we most rely in this enquiry on lyable to no exception are certain and no other than the very Authentique Depositions of Faithful Witnesses rigidly and severely examined in the Processe of our Saint's Canonization The Original Records I mention carefully preserved to this day in the Vatican Library at Rome sent thither by our King and all the Bishops then in England Those two worthy men often cited Godesridus Henschenius and Daniel Papâ—brochius after their visiting many Libraries up and down the world in order to their great Work now in hand had Licence granted by Pope Alexander the VII freely to make use of what Manuscripts they pleased extant in the Vatican and about 14. years past besides other Collections gathered sincerely out of the Original there all the juridical proved and approved Miracles which God wrought by this glorious Saint in number about 429. This Extract or Copy I have now by me very long 't is true Yet pleasant to read where you may see an ingenuous candour and plainenisse on the one side Through the whole Processe And so rigid à Search made to find out Truth on the other as if Damnation had been concerned and it was no lesse in case of Perjury or giving in false Evidence Not one past for an approved Miracle But under Solemn Oath which the examined Witnesses deposed to be most true upon the Holy Gospel laid open before them Some Choise ones mong many most clear and Evident you shall have presently In the mean while it will not be amisse for the Readers better Satisfaction to touch briefly upon à few Particulars whereby more light may be had of the whole Procedure in the Processe concerning our Saints Canonization 11. No sooner had those many Signal Miraculous Wonders wrought upon the living and dead by the Intercession of S. Thomas raised his Sanctity and Miracles to à publick Of the addresse the English made to the See Apostolicke For the Canonization of S. Thomas Fame all England over but the whole Nation as well Prince as People the learned Bishops also with the Clergy and Religious joyntly concurred and petitioned the See Apostolick to have their Bishop declared à Saint in Heaven by whom God had certainly wrought Innumerable Miracles here on earth The most active in this pious Enterprise was the Lord Bishop Richard Successor to S. Thomas who had long lived with the Saint and knew much of his Virtues The Other was Henricus à Schorha deputed Procurator by the Chapter of Hereford that presented à Writing to the Lords Commissioners containing the great respect and Veneration all had of the Saint grounded upon his Virtues and frequent Miracles wrought in à manner dayly at his Monument To this Transcript or Writing ten Bishops all named set their hands where upon the publick Processe in order to his virtuous life and Miracles began The Commissioners appointed by the Popes Holinesse for the hearing all that passed in the Processe were first two Bishops Mimatensis saith my copy Londinensis and one Arch-Deacon called Wilhelmus de Testa besides four Authoriz'd Notaries by the See Apostolick The Notaries Authority stood without limit of time but the Lord's commission Dated the 13. July 1307 lasted only 4. Months and Therefore no more were examined by them The depositions sent up to Rome obtained the CanonizatioÌ„ but 39. Miracles whereunto they subscribed The Notaries Commission continuing irrevocably brought the whole Processe to an end Depositions made and exactly reviewed by the Commissioners à clear Information of every particular was in due and Legal Form sent up as the manner is to the Congregation of Rites for à Further Trial if necessary whereupon saith the Relation his Holyness Pope John the XXII having had by what was done full Satisfaction at the Instance of our King and Prelates procedeed to à Solemn Canonization which was Celebrated at Rome with great joy with greater in England chiefly in the Carhedral Church of Hereford Thus much premised 12. The mainest Point remain's and it is The depositions made by sworn Witnesses are many to give the Reader satisfaction concerning those innumerable Depositions made by sworn Witnesses who brought in Evidence of our Saints Virtuous life and Miracles The Work would be Immense and not suitable to à short Treatise should I run throught all the Depositions with their Circumstances as they are in my Manuscript I must therefore content my selfe with à few only And if these most undeniably manifest prevail nothing upon our Sectaries Incredulity the whole Manuscript I have though I should Transcribe all particulars with their Circumstances as they lie in order would prove inefficacious and do them little or no good at all 13. The first Deponent or sworn Witness The first deponent was the Lord Bishop Richard was no less à man than Richard Lord Bishop of Hereford and it is à Wonder to see how rigourous an Examination pass't upon him in this Tribunal had he been one of the Vulgar sort the Lords Commissioners could not have used greater Severity The Holy Gospel as my Manuscript has it laid open before him with the forme of an Oath presented to every one rich or poor Noble or ignoble He swore according to that Tenor that his Answer to all Interrogatories in this weighty matter should be without fraud and fiction exactly true The very most of the Questions proposed Bishop Richard being one who had long conversed with S. Thomas chiefly concerned the Sainct's Charity Sanctity Prudence Mortification Sobriety abstinence c. where in the Commissioners received full Satisfaction That done the Bishop also gave in Evidence of 3. or 4. Miracles wrought by S. Thomas after his bones had been translated from our Ladies Chappel to his other Sepulcre But because I find the Relation of these Miracles very long having no time to run over The life and Gests of S. Tho. Cantelupe c. 20. from p. 238. the tenth part of all I wave them and pitch upon Some more compendiously set down no lesse choise and clear They are an Overplus to those Six or seven you have already very faithfully recounted by Mr R. S. Cited 14. One clear Miracle was wrought by S. Thomas upon à Child about two years and three Months Old called Roger Son to one Gervase One memorable Miracle wroâ—â— hâ— by S. Thomas upon à Young Child that served in the Castle of Coneweye in Walrs The Child unfortunately fell down in the night time from à Bridge belonging to that Castle into Ditch under the Bridge distant from it 28. foot the mischance happened in the year 1303 and 6. of September The Mother of the Child called Dionisia living in à little House neer the Castle thought her little one had lodged that night with his Father in the Castle but next morning making enquiry after him the found to her Sorrow the Child half naked and dead upon à hard stone in the bottom of the Dith where
there was no water at all or earth but à hollow rock from whence stones had been dig'd to build the Castle Simon Waterford Vicar who had Christened the Child John de Bois John Gyffen all sworn Witnesses took their Oaths upon the Gospel that they saw and handled the Child dead the Kings Crowners Stephen Ganuy and William Nottingham presently called for went down into the Mote found the Childs body cold and stiff covered with à little hoary frost stark dead indeed While the Crowners as their office required began to write what they had seen one John Syward à Neighbour not far off went down into the Grot gently handled the Childs body all over and finding it as dead as ever any was made the Sign of the Crosse upon it's forhead and earnestly prayed after this manner Blessed S. Thomas Cantelupe you by whom God has wrought innumerable Miracles show mercy upon this little Infant and obtain he may return to life again if this grace be granted he shall visit your holy Sepulcre and render humble thanks to God and you for the favour No sooner had Syward The dead Child restored to life spoken these words but the Child began to move his head and right Arm à little and forthwith life and vigour Came again into every part of his Body The Crowners and à world of other Standers by saw the Miracle and in that very place with great Admiration returned humble thanks to God and S. Thomas for what they had seen The Mother now overioyed taking the Child in her armes went that day to hear Masse in à Church not far off where prostrate on her knees she with à greatful heart Justly attributed the Life of her Infant to God and S. Thomas Her Devotions ended She returned home and the Child feeling no pain at all merry and joyful walk'd as he was wont to do up and down the house though à little Scarr Still continued in one cheek which after three dayes quite vanisht away All these Particulars with many more the lesser I omit were proved upon Oath before the Lords Commissioners who subscribed to the Miracle a Truth not to be doubted of Two great Miracles wrought by Saints Thomas 15. Robert Russel brought before the Lords Comissioners by the Procurator of Hereford was commanded to depose upon Oath what he knew true concerning à Miracle said to be wrought upon his Son Galfrid Robert depossed that three years past upon wednesday in the Passion Week he drove à Cart heavy laden with earth drawn by four Oxen and passed through à Court-yeard where Galfrid his son about à year and an half old lay sleeping upon the ground His wife Letice then present by chance espying the danger Galfrid was in cryed out though too late O Stop Stop or you kill the Child Robert not able to stay his Oxen soon enough the misfortune happened for one cart Wheel passed over Another great Miracle wrought upon à dead Infant the Child 's very head and Temples and downright killed him in so much that he neither groaned or ever made noyse The afflicted Parents fearing some trouble might follow in case the ill Accident were known abroad laid Galfrid on à bed in their house till Evening and often that day sought for Signs of life but found none neither Pulse breath nor Motion With in night they measured the Child as the custome was and piously addressed Themselves by earnest Prayer to S. Thomas Cantilupe still hoping that God who had very lately wrought many great Miracles by the Saint would hear their Petition and restore life to the dead Child And thus they continued in Prayer all night long when Behold at the break of Day they heard à small childish wailing as Infants use in pain or Sickness The Parents drawing neer with their Candles burning all night long saw the Child open his mouth draw breath and move his Eyes The Mother taking him into her Armes gave him her Breast to suck which he did and three dayes after was perfectly well Some wannesse remained about his Eyes bruised by the Cart wheel but that also in à short time ceased This Miracle attested upon Oath was approved by the Lords Commissioners as an undoubted work of God above the force of Nature A fourth Miracule 16. John Alkin brought before the Commissioners to give in Evidence of à Miracle wrought upon one John Holourton having first laid his hand upon the Holy Gospel and taken his Oath that he would depose nothing but Truth then Said He had known Holourton alwaies reputed an honest man ten whole years before the Miracle I shall now relate happened And that during so long à time he was much afflicted with à fearful Wen or red Bunch of flesh hanging down in his neck fully as big as à great goose Egg which not only he had seen and handled frequently but knew also that many more had done so He said more over that the distressed Patient hearing of the great Wonders wrought at S. Thomas his Shrine repaired to Hereford and lodged in the house of one Agnes de Port where he uncovered his Wen and Of à Wen or à great bunch of flesh Miraculously taken away upon Prayer Made to S. Thomas show'd it to many hanging at his neck The next day being munday in Easter week Holourton accompained with Alkin and others went to the Church and there with tears falling down before the Bishops Shrine petitioned the Saint to take away that troublesome Bunch and for that end like the poor Widow in the Gospel offered up à small piece of silver my Manuscript calls it Denarius that is à penny of English coin which Mr Gilbert who had then care of the Monument à sworn Witness also took from him in the Presence of Alkin and other Standers by That done Holourton put his whole head and neck into an open Passage close by the Tombe of S. Thomas and there held it while one might Say three times over Pater noster and Ave Maria thus old de Catholicks spake and so do I. Then in the Presence of all those VVitnesses twice or thrice Proetentans manu groping with his hand for the Bunch to his great joy found it not Next he sought for it in his Gap or Hood worn perhaps to cover that deformity but no appearance of it there neither in his Coat which he put of nor any where else In à word Holourton was perfectly cured and in that very place both he and all the other present very numerous rendred humble Thanks to Almighty God and glorious S. Thomas for à Miracle so palpable that malice it selfe strucken dumb shall never speak probable word against it 17. A world of People had seen this Deformity hanging in the poor Patients neck for many years together and many Ey-witnesses present at the cure in the Cathedral Church of Hereford saw it quite taken away there immediatly after Holourton had made his earnest Prayer to S. Thomas
Bollandus it will not be amisse to Preacquaint the Reader with à notorious cheat that run's through his one and thirty leaves Pray observe it These Authors now mentioned though vilifiyed by the Dr even Colganus most laid at produce their Records Testimonies and Manuscripts in behalfe of every Miracle asserted or at least say they are Producible whether true or false is the only matter in Question Should not the Dr Think ye had he intended to Satisfy à judicious Reader have shewed these alledged Records and Manuscripts forceless or of no Account Should he not according to the Method of all Writers have proved them contradicted by other grave Authors or at least made their Flawes if any were apparent by Cronology or some other Circumstances worthy à Readers entertainment Thus Bollandus ' Henschenius and Papebrochius whom he cites seriously goe to work and have Discovered upon mature Examination no few mistakes in matter of History But our Dr content only with à bare Relation of what those Authors say wholly waves this necessary Labour and most simply perswad 's himselfe that the Extravagancy of The Dr makes the wonder in à Miracle the only Proof against it the Wonders so he speaks or the seeming Ridiculousnes of them is full Proof enough against their being so much as probable Alas your Atheists and Heathens may taught by the Dr upon the same Ground deride and jeer at the very most of the Miracles recorded in Holy Scripture I say therefore Though I am not of so easy Faith as to believe all that Captgrave and Colganus recount to be manifest Truths if they reach to Probability it 's well yet thus much I Assert that for any thing the Dr Opposes they may be most true so Pitifully and miserably he handles this whole Matter 3. You shall see by à few Particulars for I intend not to accompany the Dr in his long Carrier all through whether I speak not Truth Mr Cressy's whole Book though once perused I have not at present speak's as the Dr tells us of many Saints S. Iustianus S. Ositha S Clarus and others that walked as the Report goes of S. Denis in France with their heads cut off Mr Dr in this place should have confuted the Legends this Author relies on he ought to have proved them counterfeit by some Authority greater or of equal poise with these Legenders He might at least have said upon no improbable Guess as the more exact Writers do that many Saints had indeed their Heads cut off and that to Show they were Martyrs our Ancestors painted them like S. Denis carrying their heads in their hands which afterwards Some perhaps over credulous without due examination mistaking the Painters intent made à Story of Thus I say Judicious men Discourse whether well or no I am not to Define yet know that our Dr who waves all reasoning in this matter too Dr Still page 508. rudely refutes Mr Cressy with these few boysterous words What can be imagined more absurd and be supposed to be done to lesse purpose than such foppish Miracles as these Is not This as I noted above to Decry Miracles because they seem wonderful to à vulgar Fancy and may not à Heathen laugh as lowd at Elias dividing the River Jordan with an old Cloak I am sure Elias his Action considered in it selfe is altogether as Extravagant and if well set forth with an Atheist's Jeer may be made every whit as ridiculous Pray you Tell me when the Dr after à leaf or two jeer's at Cap Many Miracles in Scripture as Strange as those are the Dr Laughs at grave and Colganus who say that S. Aldem and S Deicola hanged their Garments on the Sun-beams tell me I say Whether of these two Miracles may seem the more odd and extraragant Viz. That the Sun-beams supported wet Garments or that Elias his cloak divided Jordan I think the Wonder is much à like in both and this the Dr only sport's with for he wholly leaves the matter of Fact unexamined O but Scripture relates what we read of Elias and old Legends perhaps very doubtful give these other Stories Credit A simple Reply For here we Parallel not humane Authority with Divine but Ask whether Scripture makes the Miracles there recorded Lesse Wonderful than these other Most evidently No. Therefore the Doctors whole Confutation of These Miracles taken from their seeming Extravagancy becomes à senceless Plea while Scripture in à hundred Passages forces on us the Beliefe of Things as Strange to Fancy or natural Discourse What can be more Extravagant than Samson's taking two Judges 16. 29. Pillars whereon à house rested and holding the one in his right hand and the other in the left brought ruine by the fall of that Fabrick to three Thousand Philistiens It is hard to conceive the placing of these Pillars so fitted to Samsons reach and the Ruine so universal that none of the three Thousand escaped More Instances of the like nature you have above 4. Out of all I conclude that as long as A Miracle necessarily implies Wonder the Dr weakens not the humane Authority produced by Catholick Writers in behalfe of Miracles and this he never attempts so long he feed's his Reader with an empty sound of words in rejecting Miracles because of their Wonder for à Miracle necessarily implyes à wonder and most justly in curr's à Censure for his tedious Tattle seasoned with nothing but Jeers and reproachful Calumnies 5. Innumerable Instances he hath just of the some Strain not worth refuting Capgrave Capgrave it seem's relates the Miraculous feeding of S. Kined Son to à Prince of little Brittany by his own daughter to whom an Angel brought à Brasse bell which the Child sucked and received nourishment sweeter than any milk and this makes the Dr great Sport Soon after Colganus is cited for à strange Miracle wrought upon Colganus S. Berach Abbot said to suck in his Infancy the right Eare of his Uncle ut quidam fingunt add's Colganus in his notes as some feign For although Colganus such à Miracle be not impossible to God that can fetch oile out of à hard rock yet Divine Providence could well give Nutriment to the Child by some easier means as he fed S. Macarius Witness Surius Dr Still page 517. Palladius in his Life and S. Giles by the milk of à Hinde See Surius 1. Septem The Dr excepts against the long lives of some Saints related by Colganus S. Mochaius lived 150. years much about the Age of old Thomas Parr in England But Kieran S. Abban and S. Mochteus out went Them not falling much short of 300. In all which time S. Mochteus neither Spake idle word nor eate meat Nay others sayes our Dr will have it that in one hundred years he eat nothing What These others not named say imports little Colganus I am sure uses Colganus 24. Mart. Page 734. this Expression taken out of old Verses
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
he presently drank of the water wherewith he had cleansed the wounds then taking recourse by earnest Prayer he petitioned the Father of mercy to show mercy upon the poor afflicted Patient and presently è vestigio saith the Bull he rose up perfectly cured freed from all his corrupted Botches and lothsome ulcers A young youth at Mulanum in the east Indies died of à pestilent feaver and wrapt up in his winding Sheet lay in it 24. houres then carryed to his Grave S. Xaverius beheld his disconsolate Parents weeping over him and moved with compassion fell on his Knees devoutly praying that God would restore the dead to life Then cutting open the Linnen wherein the Body Restores life to à young man dead lay he cast Holy water upon it signed it with the Sign of the Crosse took the dead by the hand and in the name of our Lord JESUS CHRIST restored him living and sound in health to his late sorrowful but now overjoyed Parents In memory of this certain known Miracle à Crosse was there erected and afterward had in great Veneration by all 5. The length of many other famous Miracles recorded in these Apostolical letters concerning B. S. Xaverius And the short time allowed to recount them forces me to passe by that strange cure wrought upon à Japonian Merchand And Sight to à Merchand many years blinde many years blind who was restored to his perfect Sight in à moment of time after the Saint had begged that favour and signed his Eyes with the Sign of the Holy Crosse When this Holy Servant of God was bound for China in à great Vessel with five hundred Passengers an unexspected Calme detained them all in one and the same place fourteen dayes together Among Salt water Miraculously made fresh by S. Xaverius other sad Accidents fresh water failing many of the Passengers cruelly tormented with Thirst began to languish whereupon the Saint commanded all the Vessels in the Ship to be filled with salt water ready at hand And having spent à short time in prayer made the Sign of the Holy Crosse upon the water which suddenly became sweet pleasant and drinkable Many Infidels seing the wonder were converted to our Christian Faith Some quantity of the water thus blessed by the Saint being carried up and down several Provinces of the Indies restored health to innumerable weak sick and infirm Persons See yet more Wonders in the Apostolical Letters 6. Now to Show that the Miracles hitherto briefly summon'd up are no pretended Fictions as our wise Dr simply speak's But undeniable Truths please courteous Reader to peruse Pope Vrbans Bull towards the End where you shall find how and in what manner the forenamed John King of Portugal piously moved with the report he had heard of S. Xaverius his admirable Sanctity and Miracles endeavovred All suspicion of forgery taken away to be informed of the Truth in all particulars And therefore gave expresse order to several Prelates that à rigid Processe and â most faithful Enquiry should be made after them which was exactly performed according to his Majesties Command and Sincerely presented to Pope Paul the V. who at the Instance of PHILIP the III. the Catholick King of Spain that much promoted the Canonization of S. Xaverius deputed several Cardinals there named to consider what ought to be done in so weighty à matter and to declare their Judgement to his Holinesse Whereupon for greater Assurance the deputed Cardinals sent back Letters to several Prelates in Spain Portugal and the Indies and in the interim examined new Witnesses in the Court of Rome 7. This Duty performed with all care and diligence after à long time and great Deliberation They made their Report to Pope Paul How the Processe concerning the Canonization was carried on and Judged that according to the Canonical Constitutions the Servant of God Francis Xaverius highly deserved upon the Account of his great merits Sanctity and Miracles wrought alive and dead to be registred in the Catalogue of the Saints Confessors and Canonized Soon after Pope Paul dyes and Gregory succeed's in the See Apostolick when not only PHILIP the IV. the Catholick King of Spain but many other Princes Prelates and the whole Clergy of India where S. Xaverius had been à long time Missioner pressed earnestly the Saints Canonization 8. Gregory proceeding warily in à matter of so great weight commanded the whole matter not only to be reviewed but most rigidly reexamined by several Cardinals there mentioned amongst whom Pope Vrbane the VIII who published this Bull then only Cardinal Barbarin was present This Examination accuratly performed all the Cardinals none dissenting still stood for the Canonization The Report of the whole Processe being made by Cardinal Franciscus Maria de Monte to his Holiness That done when Julius Zambeccarius Advocate of the consistorial Court had in à publick Consistory said much concerning the Holy life and Vertues of S. Xaverius and further declared the humble Petition of the Catholick King for the Canonization Pope Gregory answered he would Pope Gregory proceeds warily consult the matter once more with all the Cardinals and Bishops of the Roman Court And in the mean time exhorted them humbly to pray that God who is the VVay and Truth would so direct him that nothing might be done but what was true and acceptable in the sight of the Divine Majesty from whom he craved light and Assistance 9. In the next halfe publick Consistory the Pope commanded not only the Cardinals but the Patriarcks also Archbishops and Bishops to be present with the Notaries of the See APostolick and Auditours of the Sacred Palace where many things were again spoken of S. Xaverius his admirable life and glorious Miracles as also of the stupendious Conversions he had wrought among most Barbarous Nations Moreover à rehearsal being made of the Catholick Kings earnest promoting the Canonization which other Kings and Princes of the Christian Republick instantly likewise urged His Holiness required of every one then present freely to deliver their Opinion and all none dissenting with one unanimous voice blessing Almighty God declared for the Canonization of this admirable Saint 10. All ceremonies thus exactly performed according to the custome and Constitutions of the Roman Church his Holinesse Pope Gregory in the 2. year of his Reign the. 4. Ides of March in presence of the Cardinals Patriarchs Archbishops Bishops Prelates and other Officers of the Roman Court when à mighty Concourse of the Clergy and Regulars were assembled in that Magnificent Temple of the Prince of the Apostles His Holiness I say after Litanies sung and other Prayers said begging again the Assistance of the Holy Ghost openly declared and defined That Francis Xaverius S. Xaverius Canonized of whose Holy life Sincerit◠in Faith and admirable frequent Miracles full proof and undoubted assurance had been given was a true Saint to be registred in the Catalogue of Saints Confessors and under that Notion
know on whom the blame lies Dr Still page 635. the Accusers or the accused Mr Dr I say demand's VVhat credit these Reporters of Miracles in the Roman Church deserve from us when such Persons who are by their own Order cryed up he alludes to Joannes de Vincentia for workers of Miracles are by others of their own Church condemned as Seducers I Answer in such Opposition when How we Proceed when Authors contradict Authors in their relation of Miracles Authors contradict Authors the gravest and the more rational ought to Sway most with every prudent Reader In case Testimonies stand equally poysed on both sides both Assertions will in à rational appearance have their Probability as Gerson cited above observes Though the Truth of the Miracle considered in it selfe lies yet out of à clear sight Perhaps it was and perhaps not In such cases S. Hierom cited prudently advises rather piously to doubt than rashly to Define any thing which all Authors do in their contradictory Judgements concerning probable Opinions Now if the Authority be far more pregnant for the denying Party than the other the Miracle in contest will be prudently esteemed little worth because very doubtful and the Reporters of it Can never gain much credit But Say Reader How doth our good Dr advance his cause by railing at the Reporters of false and doubtful Miracles decryed by all How doth he hence prove that Miracles never called into Question by the wisest of the world are in like manner to be accounted fourbs or listed with those other doubtful This he aimes at or speak's nothing to the Purpose 11. Upon this Ground all those other Bundles of trash in the Dr's following Pages appear in their own likenesse meer Impertinences Grant then That the Dominicans at Bern were Impostors in forging Miracles which is yet denyed by many Admit upon Sleidans word worth little that the Franciscans at Orleans counterfeited à mute Spirit acting the part of à dead womans Soul as if She had been damned for being à Lutheran Say truly for so it was That Maria de la Visitation Prioresse de la Annunciada in Lisbon deceived many by her feigned Sanctity and false wonders And for that cause Nothing more impertinent than to decry true Miracles because some have forged False one when the Truth came to light was condemned and severely punished by the Inquisitors Add hereunto more of the like stuff Written long since by Catholick Authors I Ask and require an Answer what Advantage gain 's this Dr by his painful heaping up so much Filth together Are therefore true Miracles owned by the best of Christians never boggled at never called into doubt prejudiced in the least because Fools have forged false ones It is too lame à Consequence for any rational Discourser Thus much truly followes that such abominable Hypocrisy most justly call's for Vengeance and unrepented infer's Damnation Therefore the Prelates of the Church highly deserve commendation who when such frauds are discovered both rigidly condemn and inflict severe Punishment on the mischievous Impostors 12. O but saith the Dr many wise and learned men set forth the Prayses of this Mary de la Annunciada No wonder at all wiser men than Dr Still have often met with Cheats and been beguiled How many Princes gained by à fair Demeanour have placed their Trust upon false hearted Subjects that afterward turned Traytors and sought their Princes ruin while God Very often and in good time unmask's the Treason And brings the Traytor to condign Punishment By this you se the Dr's pretty Dr Still page 626. cheat detected where speaking of Fulco he saies that Persons found guilty of Impostures have been countenanced and encouraged by some in the Roman Church Pray Sr reflect à little was ever any one countenanced after à clear Discovery of their wickednes though when supposed Innocent they might be favovred Was ever any one encouraged to play the Hypocrite and forge Miracles No The Church and all her Prelates execrate That as horrid and impious Therefore Mr Dr though your words of countenancing and encouraging seem to sound big in à Vulgar eare they are in real Truth without edge and void of Substance 13. The Dr Quotes Elias Hazenmiller à Dâ— Still page 648. frontlesse gracelesse fellow twice over an Apostata from his Order wherein he lived about Who Hazenmiller was 18. Months Then ran away hid himselfe and soon after fell from the Church The Book we are referred to entituled Historia Ordinis Iesuitici was published after Hazenmillers death by one Policarpus Leyserus à Lutheran Minister probably thought to have added and changed many things It is all over so stufft with horrid impudent Lyes that some Sectaries neer us cry shame upon the Author F. James Gretser in his refutation of Hazenmiller Gretseri refut at Hazen Ingol stadii Typis data Ann. 1594. and Policarp is forced upon the account of their shameless Lying to court them in no better Language than Impudentissimè mentiris Impudentissimè Calumniaris Vides Lector os frontem hominis Mendacissimi c. I will not foul my paper with the hundreth part of these Grosse and palpable Lyes which Gretser cal's unexcusable in his Answer to Millers Eleven chapters A few only shall serve for an Essay 14. This frontlesse man saies 1. That Gretses page 40. when S. Ignatius was in France he said his Masses gratis or for nothing Gretser Answers à shamelesse and most filthy Lye for at that time he was no Priest and therefore could say no Masse He saies again that the Jesuits wrot not their own Rules A manifest Hazenmillers lowd Lies Lye saith Gretser as appear's by the very Original of their Rules yet extant He saies 3. That the Jesuits in their Constitutions and Rules call their Order Venerabilis laudabilis Iesuitarum Societas The Venerable and laudable Society of Jesuits Utterly false saith Gretser There are no such words in either Rules or Constitutions S. Ignatius ever gave the Order à more humble Title Minima Societas The least Society He saies 4. If any one among the Jesuits break à Rule it is held à greater sin than if he had broken God's commandements A lowd Lye saith Gretser for Page 81. the Jesuits Rules as all know oblige not under sin He saies 5. Some Jesuits teach that Page 269. Faith is naturally bred and born with men Most false as Gretser showes 15. But no Lye can be more infamous than that told of S. Ignatius who saith this false Elias called to à possessed Person went not himselfe but sent à Brother with à Grain Se Gretser page 217. consecrated by Pope Pius the V. the Grain no sooner toucht the Energumena but the Divel fled away A long lowd Lye S. Ignatius as every one knowes dyed in the year 1556. under Paul the IV. yet this Miller saies he lived in Pius the V. Reign and made use of Ã
say 3. Miracles are à Sign 1. Cor. 14. 22. not but Believers to Unbelievers The Apostles words are thus Linguae in Signum sunt non fidelibus sed infidelibus Prophetiae autem non infidelibus sed fidelibus That is the extraordinary gift of Tongues was à Miraculous Sign in the Primitive Church both useful and then Necessary for the Conversion of Heathens but Prophesies belong to the faithful not to Infidels Here is nothing in favour of the Dr. I say moreover as the Gift of Tongues was then à Sign and à Stronge Inducement to an Infidel's Conversion so all the ancient and latter Miracles since have been Signs and Inducements to them But are not so in order to à faithful Believer The Reason hereof is clear All the Miracles from the beginning of Christianity to this day whether seen or heard of by credible Witnesses were shown an Infidel first to evidence the Credibility of Christian Religion to draw him from Infidelity and to beget Divine Faith in him But à Believer long since established in Faith and fully assured of the Verity of Catholick Doctrin as One already sound in Faith requirs not Miracles to confirm it he neither expect's nor desires more Miracles than God's graciously will show So when exhibited he look's not on them as any first Motives or Inducements to believe for he is already sound in Faith and Therefore need 's no further proofs taken from Miracles to convince That whereof he hath full certainty already 24. Contelorius an Author I have not seen Dr Still page 695. saith the Dr tell 's us It is not necessary to à Miracle that it be done for the confirmation of any part of Christian Faith Yet Mr Dr thinks Miracles may be wrought for the Confirmation of some General Truths believed by all Christians I hope those are parts of true Christian Religion But mark the Expression It is not necessary Saies this Author that Miracles be done to confirm any part of Christian Faith Doth this imply they are Though it bee not necessary that God work ◠Miracle to confirm faith yet he may doe i◠for that End not done for that End Certainly no. It is not necessary that Dr Still write more Books Doth it therefore follow he will hereafter leave off Scribling No absolute Necessity forces Almighty God to work new Miracles Ergo God will work no more is à Lame consequence And just like the Dr ' s which run's thus Since therefore the far greater number of Miracles in the Roman Church are vvrought for another End hovv can they prove from them the Infallibility of their Church Hold Mr Dr you goe too fast Your Author only saies It is not Necessary that à Miracle be done for that End you blindly leap further And would thence infer many are defacto vvrought for another End Keep Close to Contelorius his words It is not necessary c And your Inference will be thus or nothing Though all the Miracles which God ever wrought have been done to confirm some part of our Christian Faith Yet it is not necessary that every particular Miracle be done for that End Here is all you get from Contelorius Again Suppose gratis that many Miracles have been wrought only for the benefit of him that receives them How doth this prejudice our Cause when we manifestly make it out that innumerable have been expresly done in confirmation of every Catholick Article taught by the Church as is largely proved already Sec. 16. CHAP. XIX The Conclusion 1. THus Reader by Gods good Assistance we are as you see come to an End of Dr Stillingfleets Enquiry into Miracles A Treatise far more fastidious and tireing than hard and difficult for you have not in the whole Book one rational Argument one Testimony of any Orthodox Church one clear Sentence of à Father or so much as any one Authority of Divines produced against the approved Miracles wrought in the Roman Catholick Church This I Averr and do it with so great Confidence that I challenge Mr Dr to rejoyn if he can and Disprove what I say Yet after all you must hear the poor man brag as if he had done Wonders in taking forsooth more pains The Dr's Idle brag not meerly to detect the frauds and Impostures of the Roman Church but to preserve the honour of Christianity Frauds and Impostures Dr Not one have you shown through your whole Treatise in matters hitherto debated nor shall you ever show any hereafter You have indeed preserved the Honour of Christianity But Hovv Just as wicked Sec. 17. n. ◠Philostorgius witnes Photius did S. Basil's whom he made more renowned by his Senceless railing at the Saint Your weak Efforts Mr Dr your Calumnies your Taunts your Jeers your open Falsities wherewith you manfully strive to obscure God's own Seals and Signatures are so far from Eclipsing their Lustre that Miracles thereby are made more glorious 2. Reader had this Dr gone about to Disswade from à Beliefe of the Sacred Trinity or the Incarnation because the Mysteries are very difficult and surpasse our short Capacities he might perhaps have had followers and gained some to his Opinion But to vapour only as he doth against A bold attempt to set against plain Objects of Sense seen by thousands plain matters of Fact visible Objects of sense seen by innumerable sworn Ey-witnesses and by that means to hope for Proselyts or to draw one of ordinary Prudence to his Sentiment is so desperate an attempt so profound à folly That the like could have never entred any man's head but Dr Stillingfleet's 3. What therefore moved the Dr to Write his Enquiry or for what End came it forth Was the great pains he speak's of taken to Discredit forged or meer pretended Miracles A needlesse It is hard to say what moved the Dr to write this Enquiiy entertainment seing the Church long since had laid à heavy Censure upon all that Doe so Did he conscious of his fraudulent Proceeding think his Book would take with à simple sort of People that want leasure and Abilities to trace him through his many Meanders Or could he perswade himselfe if such poor Souls were ensnared or imposed upon he had done an Heroick work If so He is unworthy humane Conversation and can hope for nothing but à large allowance of Disgrace before God 4. It may be replyed The Dr verily thought his Enquiry would gain esteem among the learned and be valued of as à singular rare Piece Speak so He Discovers à mighty want of Judgement For how could this man who No applause to bee hoped from the Learned never yet through his whole Book was able to cast the least blemish upon one approved Miracle◠brag of his pains How could he think that the learned would applaud his Labours or so much as take notice of so empty and fruitlesse á work Now that he has not made the least rational Exception against one