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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85652	The Holy life of Philip Nerius founder of the Congregation of the Oratory. To which is annexed a relation written by S. Augustine of the miracles in his dayes, wrought many of them in or near the city wherein he resided and well-known to him. And a relation of sundry miracles wrought at the monastery of Port-Royall in Paris, A.D. 1656. publikcly [sic] attested by many witnesses. / Translated out of a French copie published at Paris. 1656.	Augustine, Saint, Bishop of Hippo.; Gallonio, Antonio, d. 1605, attributed name.; Bacci, Pietro Giacomo.	1659 (1659)	Wing G181; Thomason E1727_1; ESTC R202153	262,742	449

M●morialls of those whom he crowned that so from the intimation of the very places themselves our devotion may rise higher to the enflaming our affection both to them whom we may imitate and toward him by whose assistance only we may so imitate them We therefore worship the Martyrs with that worship of love and communion wherein are honoured even in this life holy men of God whose hearts we perceive prepared unto the like sufferings for the Evangelicall Truth But those we worship so much the more devoutly by how much the more securely after so many hazards now safely passed over as also we praise them with so much more confident Elogies now victors in a more blessed life than yet conflicting still in this But we neither worship nor teach men to worship any but God with that worship termed in Greek Latria which cannot be expressed by one word in Latin being a service peculiarly due unto the Deity And seeing offering of sacrifice belongs to this worship whereby it becomes Idolatry in them that exhibit it to idols we offer no such thing at no hand nor enjoyn it to be offered either to any Martyr or any holy Soul or Angel but whosoever falls into this errour is reprehended by our sound doctrine either that he may be amended or that he may be avoided For the Saints themselves whether Men or Angels would not have that given unto them which they know to be due of right to God alone And de Verbis Apostoli Serm. 17. Perfectio tamen in hac vita non nulla est ad quam c. Yet some perfection there is also in this life to which the Holy Martyrs have attained And therefore Ecclesiasticall discipline as the faithfull know sheweth when in such places the Martyrs are rehearsed at Gods Altar there are no prayers made for them but for other dead who are commemorated prayer is made For it is an injurie to pray for a Martyr unto whose prayers we ought to be recommended for he hath resisted against sin even unto blood c. Also Tract 84. in Joann 15. 13. Hoc Beati Martyres c. This that is laying down their life the Blessed Martyrs with an enflamed affection have done whose Memories if we celebrate not in vain but repair to the Lords Table unto that Feast wherewith they were even saturated it is requisite that what they did so we likewise should prepare to do the like For therefore we do not commemorate them at the Holy Table in such manner as we do others that rest in peace so as to pray for them but that they rather might pray for us that we may follow their steps inasmuch as they have fulfilled that love then which Our Lord hath said greater could not be Ideo eos commemoramus saith he ut orent ipsi pro nobis Therefore the Father conceived the Martyrs to pray for those that thus commemorated them rather or more than for others who commemorated them not Else such their commemoration nothing availed for obtaining the Martyrs prayers whereas he saith here commemoramus ut But then that the Martyrs might pray for such as commemorated them more than for others they must have some knowledge of such their commemoration This shews therefore 1. that the Father thought that the Martyrs knew of such commemorations And again 2. that such our commemoration of the Martyrs that they might pray for us well consisted with our not sacrificing or offering to them or religiously invocating them as deities And this needeth not to seem strang in a Father whenas Charity grants that Invocatio civilis is lawfully used to a creature Chamier de cultu Creaturarum 2. Tom. 20. l. 6. c. Quo minus rogentur hoc est invocentur promiscue civiliter nihil obstat yet are they not invocated by the Priest that sacrificeth For he sacrificeth to God not them although at their Monuments because he is God's not their Priest And the sacrifice it self is the Body of Christ which is not offered to them because they themselves also are it Which of the two therefore should we rather believe working Miracles Those who would have themselves reputed for Gods by them for whom they do those things or those who do all that is done that men may believe in God which also Christ is Those who would have their religious rites to be their crimes or those who would not so much as have their vertues and praises to be our service of them but what ever is truly spoken in their praise all tend to his glory in whom they are praised For in the Lord are their soules praised Let us therefore credit them both speaking truth and working wonders And of that Truth this is the main that Christ rose from the dead and shewed the immortality of the Resurrection in his own flesh first of which he promised either in the beginning of the new world or in the end of this to make us partakers S. Aug. Epist 137. The Argument of the whole Epistle is this BOniface a Priest of S. Austins Co-fraternity complained of another young man of the same society one of a suspected fame that he had sollicited him to commit uncleaness with him Who by the Father questioned concerning it by recrimination charged Boniface with the same When the matter could on no side be proved or confuted by any evident argument Upon S. Austins motion and request both of them ingage to repair to the Monument of the Martyr Felix at Nola in Italy over against Hippo in Affrik that by some Miracle there this matter might come to be decided The Father was very carefull that so scandalous a busines should be managed with great secrecy But it notwithstanding spreading abroad he writes this exhortatory Epistle to the Clergy and the rest of the people of Hippo not to judge rashly nor yet for the offences of a few either to desist from holiness or suspect evill of others shewing that there never was any society of men so happy but some wickedness might get into it CVm enim ista me causa diu cruciasset c. This cause having long perplexed me so that I could not discover which way one of the two might be convicted although I rather inclined to believe the Presbyter c. I made choice of a middle way that both of them by joint agreement should bind themselves that they would take a journey to a holy place where the more dreadfull works of God might more easily discover every one's conscience that was unsound and either by some feare or punishment force them to a confession Indeed God is every where and he contained or included in no place who made all things and he is by true worshipers to be worshiped in spirit and in truth that so hearing in secret he may also in secret justify and crown them But as touching those things which are visibly made known to men who can search out his counsell why these Miracles are

continuall pain of her hea● that she had no rest day nor night no ease by any remedyes though they had opened her head to the skull at length hearing of the wonders done by God at Port-Royall she sent certain linnens to touch the holy thorne and applied them Aug. the seventeenth the first day of the nine dayes prayers for her And from that day she perceived so notable a diminution of her headach that the last day which was Aug. the twenty fifth All the community gave thankes to God for it with her and she her self tuned the Te Deum which was sung upon that occasion And the Nuns sent to Mother Abbesse of Port-Royall an attestation of this miraculous cure signed by all those in Office within the Monastery and together with it the testimony of two Physicians and one Surgeon who declared that the Relation given by the religious women is according to truth and that having applied remedies according to their art without the desired successe comfort of the Patient they see and judge that her cure rather proceeded from heaven then their medicines and think it to be perfectly miraculous These testimonialls beare date Sept. 14. Madam D' Espinay wife of Monsieur D' Espinay Clark of the Controll-generall of the Finances relateth that of her three youngest children which were three daughters the first living till five years and a half old the second till eighteen moneths could never set one foot before another to goe and died in this weaknes The third being in the same condition at the age of seventeen moneths had moreover a great fluxe and vomiting which endangered her life therefore in the moneth of August One thousand six hundred fifty six she sent to Cachan neere Paris where the child was at nurse some linnens which had touched the holy thorne of Port-Royall caused a Mass to be said for her in the Church of the Monastery assoon as her nurse had put these linnens upon her she fell asleep and awaked without feaver and flux which news brought her mother to see her who was astonished to finde that her child was no● onely cured of her diseases but that she began also to walk and that a few days after being holden onely by a list she went as well as any child of that age could do and doth still continue so to the great astonishment of all the Neighbourhood A Religious-woman of the Abbay of Thresor of the order of Saint Bernard daughter to Monsieur Poterie Counseller of State had been sick seven moneths of a continuall feaver with pains of her head and stomack all the remedies of physick not doing her any good she writ in the beginning of September to Monsieur Poterie the Ecclesiastical person her uncle entreating him to send her some thing which had touched the holy thorne as also to procure the prayers of nine-days to be said for her by the Religious-women of Port Royall and send her word what day they began and the hour when the Mass for her was to be said to the intent that the same might be done at the same time at Tresor Monsieur Poterie writ to her again that they would begin Sept. eleventh and that she should not put on the linnens he sent her which had touched the holy thorne till the last day of the nine The sick person observing this order found no ease all the first eight days but on the contrary her feaver notably encreased and she found her self so ill the morning of the ninth day that desiring to receive the communion and endeavouring to do it kneeling by her bed-side she was not able After the communion she applyed the linnens to her head and right side and as we see in the Gospell that some of those whom our Lord would heale were more violently tormented before their perfect cure so she felt her pains and feaver augmented but falling asleep in the violence of her fit she awaked after seven hours perfectly recovered she rose up put on her cloths walked went down into the Church all alone where the sisters which were then in the quire were so astonished at that suddain wonderfull cure that to testify their thankfulness to God they took out of their sacristie another holy thorne which is kept in this Monastery which the person that was cured carried in a procession made by all Religious-women after high Mass presently after she went to speak with Monsieur the Abbot of Lauson Canon of our Ladies Church who was at that time in the Abbey where three of his sisters are Religious-women to whom she said that she was perfectly cured intreated him to tell at Paris whither he was then returning that she attributed her recovery to the linnens which had touched the holy thorne at Port-Royall and to the prayers of those good Religious-women Afterwards she writ as much to her uncle Monsieur de la Poterie adding that she had from the day following observed their due fasting which she had not done before since the first day of that year and that in her prayer she felt her self moved to intreat him to send a torch to Port-Royall to burne before the holy thorne and to recommend her to the prayers of the Religious women that they might obtaine for her the health of her soull as well as that of her body These are her very words She also sent the attestation of the Physician that had her in cure all the time of her sickness who acknowledgeth a cure so suddain and so perfect could not be performed either by any motion of Nature or help of his Medicines I will set down two other very remarkable ones the first on the person of a Religious-woman of one Lady at Troyes as it is related in the letter following of Madame her Abbesse dated Octob the fifteenth One thousand six hundred fifty six to the Reverend Father Sena●lt of the Oratory Superiour of the house of St. Magloire Reverend Father I most humbly beg your holy benediction SEeing that they at Port-Royall desire to know the truth of the miracle which hath been wrought in our Monastery in the behalf of one of our sisters you must know that this sister from Christmas untill the feast of the holy Sacrament had one of her eyes that watered continually and gave her very much pain from that time it came to be a kinde of an ulcer which purged very much matter and smelt so ill that they who dressed her were much troubled to endure the stench as well as she the pain she felt There was another of our sisters who had had a great desire to have some thing which had touched the holy thorne and so there was some thing begged for her of my sister du Plessis which being sent I imparted some of it to the sister that had the sore eye and all the come munity being assembled said the Antheme which was sent us nine days together In the three first days the pain

wrought in some places not wrought in others For the holiness of the place is very well known to many where the Body of the Blessed Felix of Nola was buried wither I willed them to go for that whatever was miraculously mad● manifest upon either of them there might from thence be more readily and * Nola in Italy being over against Hippo in Affrick more faithfully transmitted in writing to us For at Millain I my self knew at the Memoriall of the Saints where the very devils make strange and terrible confessions a certain Thief who came thither purposely to deceive one by for swearing himself that was compelled to acknowledge the theft and restore what he had taken away And is not Affrica full of the bodies of Holy Martyrs a And yet we know such things done no where hereabouts For as the Apostle saith Non omnes c. 1. Cor. 12. All Saints have not gifts of healing nor have all the discerning of Spirits so neither would he who divides his own to every one as he will have these things done at all Memorials of the Saints Wherefore being unwilling that this very great grief of my heart should come to your knowledge lest I should trouble you by grieving you to much and to little purpose God would perhaps therefore not conceal it from you that you together with us might give your selves to prayer that so what himself knows in this matter but we cannot know he of his goodness may be pleased to manifest unto us c. a Here Bishop Andrews as I said Resp ad Apol. Bellarm c. 12. would make the matter of this Epistle someway to oppose evacuate the eighth chapter of the 22th Book de Civ Dei because the Father here saith nusquam hîc in Affrica talia fieri scire se that he knew no such miracles done in Affrica But the Father without making him to contradict himself may first either be understood by talia not to exclude all miracles in generall and absolutely but only those of such a kind that is a miraculous deciding of matters of controversy forcing the delinquent to confess his fault as these expressions of his seem to imply Ubi terribiliora opera Dei non sanam cujusque conscientiam facilius aperirent i. e. ' where the more terrible works of God ' discovered every one 's unsound conscience And novimus furem quendam c. his story of a thief forced to confess his theft before such a Monument And that which follows after talia Non omnes Sancti c. All Saints have not gifts of healings nor all the discerning of Spirits so neither would he have these things done at all Memorialls who divides to every one according as he will These things that is both these things both healing and discerning of Spirits Or Secondly if he speak here of all Miracles and mean these things in generall yet may that which he saith in Civ Dei 8. cap. be true nevertheless those frequent Miracles he knew to be done at the Martyrs Memorialls in Affrick probably happening after the writing of this Epistle For in that eighth chapter of the 22th Book De Civ Dei which books were finished not long before his death he saith Nondum est autem biennium c. ' It is not yet two years since this Memoriall was set up at Hippo-Regius and of another Memoriall he saith Quam Possidius illo advexit Which Possidius Bishop of Calama and one of S. Austins Colleagues as he calls himself in the story which he writ of his Life brought thither therefore that of no long standing But to put all out of doubt see what the Father saith concerning this matter in his Book De vera Relig. cap. 25. Sed accepimus majores nostros c. But we have heard that our Forefathers followed visible Miracles for they could not do otherwise in that degree of Faith whereby men ascend as high as from things temporall to eternall by whom it is come to pass that these now are not necessary to their posterity For seeing the Catholick Church is founded and diffused through all the World those Miracles were not suffered to last to our times lest the minde should always look after things visible and mankind by the frequency of them should chill by the Novelty whereof it was at first enflamed Nor yet are we to doubt but that they are to be believed who preaching things whereunto few arrived could notwithstanding perswade the people to follow them c. Vpon which words that he might not be misunderstood in them the Father thus comments in his Retractations S. Aug. Retract lib. 1 cap. 13. Item quod dixi c. Again whereas I said that those Miracles were not permitted to last to our times it is true indeed for they that are now adayes baptized do not so receive the Holy Ghost when hands are laid on them as to speake in the Languages of all Nations nor are the impotent at this day cured at the shadow of the preachers of Christ passing by them and whatever such like things were then done which it is apparent afterward ceased But what I said is not so to be understood as that men should believe there were now no miracles wrought in the name of Christ. For at the same time when I wrote that very Book I my self knew a blind man in the same City that recovered his sight at the Bodies of the * Millain-Martyrs and some others of which sort so many are even in these times done that we can neither know them all nor yet reckon up those we know See what the Father saith to the same purpose Retract 1. lib. 14. cap. Alio loco cùm miracula commemorassem c. In another place viz of his Book De utilitate Credendi 16. cap. When I had recited the Miracles which the Lord Jesus did when he was here in the flesh I added You will say why are not these things done now and I answered there because they would not move us unless they were wonders and wonders they would not be if they were usuall But this I said because not so great nor all such miracles are done now a dayes not because none are done also now a dayes * Gervasius and Protasius see S. Aug Confess 9. lib. 7. cap. S. Aug. De Cura pro Mortuis Cap. 16. HEnce also is that Question solved After what manner the Martyrs by the favours granted to such as pray declare that they intermeddle in humane affairs if the dead know not what the living do For we have heard it not by uncertain rumours but undoubted witnesses that when Nola was besieged by the Barbarians the Blessed Confessor Felix not only by certain instances of particular favours but even in the plain view of men appeared to divers citizens and inhabitants whom he especially loved But these things were divine manifestations differing far from the usuall course assigned to the severall