CHAP. I.

1 By à true Miracle we understand not every wonder that causes admira­tion, but an effect or supernatural work of God far surpassing all crea­ted power, which neither Angel, Divel, nor man can do by their own forces, and therefore necessarily de­pends [Page 2] on God infinitly powerful. Whence it fol­lowes, that à Miracle has à necessary connexion withtruth, and when known as such, gives us In­fallible certainty of that for which it is primarily intended. The reason hereof seem's clear, be­cause God speaks by his works, as men do by words. God infinitly wise, yea truth it selfe, and as we now suppose the sole principal Author of Miracles, can no more attest à lye by his own supernatural works, than by the words he speak's in Holy Scripture. Now that he speak's by works is manifest out of Holy writ. The Heavens Psai. 28. Rom. 1. 18. Austin Egist. 49. declare his glory. The wrath of God is revealed from Heaven. And S. Austin confirm's it, as we (saith he) speak's by words, ita Divina potentia factis loquitur, so God doth by his works, and if he speak's by works (Miracles for exemple) he delivers truth: God saith the Apostle, to show the Heb 6. 17. 18. heires of his promise the stability of his Counsel hath interposed an Oath, that by two things unmoveable, whereby it is impossible that God should lye, we have à most stronge comfort, who have fled to hold fast the hope proposed &c. Pray you reflect, would an Oath in à mortal man, though liable to deceipt, be horrid if taken to depose à falshood? None doubts it. Much more say I, would the exhi­biting à Miracle, whereby God, as it were, swear's he speak's truth, be hor [...]d, could he, that cannot deceive, work one; (for example, raise the dead) to testify à lowd untruth. Hence also followes à second impossibility, and 'tis, The power of working Miracles, not tyed to men's fancy. that God cannot give the power of working Mi­racles to any when and in what manner man's fancy likes best, for could this be done, He would not only deprive himselfe of his own ab­solute Dominion, but also rashly subject it to the will of another, who by malice or igno­rance [Page 3] may abuse it, and publich errour in stead of truth. As great an impossibility is it, if not greater, that an infinit wisdom ever work à Miracle to confirm à false Doctrin, because an Infinit truth cannot contradict himselfe, or give Testimony to à lye, nor force an errour upon rational creatures subject to him, by his own noble and glorious works.

2. Hence also it is, that none of our late Reformers in Germany, or England, ever wrought à Miracle to confirme one of their No­velties. No wonder, saith Petra Sancta, Deser­tores Silvest. Pe­tra Sanct. Tom. 2. Thauma­siae c. 3. Pag. 26. verae fidei &c. The singer of God whereby Miracles are wrought, leaves Sectaries that for­sake God, and his Church. Here you have also the true reason why Dr Stillinfleet, though without successe, sett's so briskly against Miracles. Alas! the poor man has none to embellish his new faith with, and therefore would fain have those glorious wonders valued of as needlesse superfluities, worth little but contempt. He may yet remember how earnestly Luther ende­avovred to work à Miracle in freeing one posses­sed with à Divel, and also call to mind, how the Divel had like to have strangled him in the at­tempt, had not violence been used to rescue Luther. The story written by Staphilas, Lu­ther's Luther's and Cal­vin's Iug­ling. own Scholar, is known, as well as Calvins fourb who suborning one Bruleus to feign him­selfe dead, pretended to raise him from death, crying out Adolescens tibi dico Surge, Young man, I say, rise up, when behold à just punishment of God manifested the double fraud, Bruleus was dead indeed, and Calvin Shamed. You Bosius de signis Ec­clesiae li [...] ­sig. 11. have another fearful story recounted by Bosius of à chief man among the Anabaptists neer the [Page 4] borders of Polony that Called, many to be present at his Baptism, and said they should see wonders that day, the Holy Ghost descending, and what not? No sooner had the wretch set his foot in the Bath, but in place of the Holy Ghost, à fearful Divel appeared, and first carried him into the air, then to the horrour of all the Spectators, strangled him in the water. These things I briefly relate out of approved Authors, chieflly to show how different the genius of these men was from our Dr ^s, they fancied Miracles so strong à support to their new Gospel, that nothing could set it off better, or more advance it, our Dr contrary to his Progenitors spirit, will have all later Miracles blasted, or of no account, because, forsooth, he has none to glory in. Thus much only in passing.

3. We now go on in our discourse, and show an absolute necessity of Miracles chiefly at the first propagation of the Gospel, because the high Mysteries of our faith, which require à firm assent, and an humble submission to the first Verity revealing truth, cannot stand fast, unless it rely upon à most certain foundation, and this must either be an Evidence of the truth revealed (not granted in this life) or the most Supream Autho­rity imaginable, I mean the Divine veracity which neither can deceive, or be deceived. To advan­ce By what Motives God induces to beliefe? therefore our faith to the highest certitude and infallibility, whilst God gives us not Evidence of the sublime Mysteries believed (far above our reach and natural Capacities) it was necessary to lead us on by Sign's and Motives suitable for that end, but no external Signe or Motive can be more perswasive, or make à stronger impression upon minds, than Gods own Seals and Signatures [Page 5] of truth, undoubted Miracles. By these great lights he raises us out of our natural drowsinesse, and by them, as most attractive Inducements, pre­pares hearts to believe without hesitancy, though the Mysteries of Faith seem strange to nature, and would be rejected, unless set forth, adorned, and confirmed by prodigious Sign's. Hence all De Lingend. Fer. 4. Do­min. 1. qua­drag P. 7. acknowledge à mighty force in Miracles, nay some Authors observe that God never proposed any new Doctrin without rational Inducements, in making it credible by manifest Sign's and won­ders. Who, saith De Lingendes, is ignorant of the stupendious Miracles wrought by Moses? All How and when Mira­cles were Sho [...]n? know when the Law was published in the Mount, how many new and great Miracles were exhibi­ted. The new Priesthood of Aaron had its con­firmation by Miracles. Solomon's Temple gai­ned great repute upon the sight of Evident Mi­racles, when S. John the Baptist preach't the Baptism of Pennance, himselfe was the Miracle, Miraculously conceived, Miraculously exulted in his Mothers womb, Miraculously loosened his Father's tongue, and many years lived in the desart more like an Angel than à man, without house, cloths, meat, or humane conversation. Thus Miracles strengthened and made every new Modern Se­ctaries never wrought Miracle. Doctrin truly proposed, credible, only our Secta­ries are the priviledged persons, that without Mission or commission brought à new learning into the world, yet never had the good luck (I use Erasmus known words) to cure à Lame horse much lesse to work à Miracle on man, woman, or child.

4. Courteous Reader, please now to consi­der à little. Is it true that God endued his Pro­phet Moses with the grace of working Miracles? [Page 6] Did he manifest great Sign's at the Promulgation of the law in Mount Sina? Did he the like, when Aaron was ordained Priest? Did he shew wonders at the Baptists preaching Pennance? Did he ennoble Solomons Temple with illustrious Miracles? Ecce plus quam Salomon hic. We are now to mind you of à more miraculous Prophet than Moses, of à more Miraculous Priest than Aaron, of à more Miraculous Preacher than the Baptist, of à Lawgiver as Miraculous as ever pu­blished law, finally of à more Miraculous Edifice, than Solomon erected, I mean the noble house of God, the Militant and Triumphant Church of Christians, foun­ded by no other than our great Thaumaturgus, our ever glorious and renowned Lord JESUS, God and Man, whose Miracles manifested here on earth, surpassed in true worth and excellency all the wonders of men and Angels. Of this subject I am now to speak, and will endeavour so to clear our Saviours Miracles, and those the Apostles wrought from all doubts and Cavils, that none shall hereafter oppose them upon any rational Principle. This performed, we will proceed to the Miracles done in the Church.

5. D ^r Stillingfleet Seem's to make short work Dr Still. pag. 66. with the Miracles of our Saviour and his Apostles. It is saith he, agreed on both sides, that the Miracles wrought by Christ and his Apostles did sufficiently prove, that they were Teachers sent from God. Then he in­sist's something of the assurance we have for them by the universal Testimony of all Christians, and that Christ and the Evangelists declared, they were wrought for this end, that men might be­lieve Dr. Still. Slip's by the main diffi­culty. Christ was sent from God. It is agreed, saith our D ^r, on both sides &c. But, S ^r, give us the rational Ground of this agreement, otherwise you [Page 7] prove nothing against Iewes and Heathens, who here undervalve the agreement of Christians, nei­ther are the passages of Scripture produced by you in behalfe of those primitive Miracles, or the end they were wrought for, of any account with these Aliens from Christ. You tell à Iew, that our Saviour cured one born blinde, and did it for this end that men might believe he was sent from God, the Iew answer's, the Divinity of that Scripture ci­ted, has no more weight with him, than the Miracle has you would prove by it, yet you know, à Proof should be alwayes clearer, than the thing proved; Here is an equal uncertainty, for no more doth such à man believe your alledged Scripture to be truly Gods word, than the Miracle to be à true Miracle. Whoever therefore pertinently hand­les this matter, must in à contest with these Ad­versaries of Christian Religion, first distinguish between the different Principles of Iewes and Heathens, those admit the old Testament as true; Heathens no true Scripture at all; Next he is to prove 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 [Page 8] 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 [Page 9] 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 its 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, [Page 10] 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. [Page 11] 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 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 [Page 12] Messengers invited her to Rome, whither she came and was honourably entertained. Upon her arrival the Senators meeting together declared their dream. She adswered, 'tis 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 [...]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 [Page 13] 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 [Page 14] 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? [Page 15] 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 disgrace upon the Authors.

13. Upon this ground also, we evidently Nor in those who writh the Gospel. clear our sacred Writers of the new Testament from all fraud and forgery, in their plain Narration of our Saviours Miracles. Reflect I beseech you, what man endued with common prudence can work him selfe into this perswasion, that the four Evangelists, who candidly set down the sufferan­ces, the opprobrious death of their Lord and Master (wherein, as all confesse, they speake truth) in some strange Frolick or other, met together and agree'd to tell à false lye of Lazarus raised to life, of infirme restored to health, that were never What preju­dice fraud would have done the Evangelists. sick Had this fraud been invented, they had not only notoriously prejudiced their own cause, but the Interest also of their great Master; nay; the very Iewes would have decryed all the Mira­cles they wrote of, as publick impostures, and, if feigned, might justly have pleaded. No eyes ever saw them wrought whenas the contrary is manifest, for they highly dreaded our Sa­viours Miracles, and held them so attractive, that if permitted to go on, the whole world would follow him. Hence it is that, that ungodly People, never dared in any Tribunal juridically to [Page 16] call into doubt the truth of his greatest Miracles (though some whisperers said he cast out Divels by the help of Divels) No; all knew they con­demned him to death (not because the cure of the blind man, or raising Lazarus from death were judged Impostures) but upon this account, that final Sentence was given, because he made him selfe the Son of God.

14. By all hitherto said we se. 1. How and in what manner true Miracles, objects of sense, gained repute in the world, and became credible. First witnesses worthy beliefe not suspected of By what means Mi­racles gai­ned esteem. Guile saw them wrought, and upon their faithful word communicated with other's the wonders they had seen, as certain and undoubted. 2. Tho­se first Hearers, finding no reason to question the fidelity of Ey-witnesses (justly reputed honest,) prudently yeilded assent to the Narration, and imparted to others what they had received from those who saw the Miracles, In Processe of time the Report of those wonders spread far and neer, gained more ground, till at last à publick Fame owned them certain. This Fame held on Age after Age, handed down by constant Tradition, never, as I said, rationally contradicted, is now general the whole Universe over, and every way Comparable with the Fame we have of Alexander, the great, Julius Caesar, and other known He­roes, whereof no prudent man ever doubted. Observe I beseech you, how equally the Paral­lel run's in both cases. Caesar and Pompey (plain Objects of sense) are proved to have had once being in the world, because seen by many; But Christ our Lord and his Apostles, no lesse objects of sense, were as visible, the parity there­fore hold's good. 2. The Gests and noble Acts [Page 17] of Caesar first seen, Records afterwards preser­ved, None can force him­selfe to deny à truth owned upon Vniversal Fame. and as good Records are extant for the ad­mirable works and Wonders of our Saviour. 3. The Fame of those Heroes and their Gests taking its first rise from Sense became in time Universal, and handed down by Tradition, li­ves yet so vigorously in the minds of all men, that no owner of this publick Fame can by any violence force himselfe to judge, that Caesar ne­ver was in being, never fought battle, the whole Story of Alexander is à fourb &c. Thus also the Fame of Christ, of the Apostles and their Wonders, once sensible, and yet upheld by à perpetuated Tradition, still remain's so fixed in all minds, that unless this publick Fame perish, which is impossible, the matters of Fact supported by it, are without Contest undeniable. Hence I pro­pose this Question, whether à Iew or Gentile can by violence force his intellectual Power to judge, Such à man as Christ, such men as the A­postles, were never in the world? You will say No, because they are Truths Universally recei­ved, notwithstanding the very most of Unbe­lievers boldly deny the Miracles we speak of, and why should not their Authority as much evince A Negative, or prove no such Miracles done, as the contrary Testimony of Christians avail for the Affirmative, in saying Christ really wrought Miracles.

15. To Answer the difficulty, you have here an undoubted Principle. Clear Positive proofs ma­nifest for an Affirmative, quite bear down, over­weigh in true worth, à contrary Negative bluntly maintained without semblance of Proof. Should therefore the greatest part of men now living barely deny without Proof Alexander or Caesar [Page 18] ever to have been, or done any memorable A­ction, the contrary Positive Arguments alledged for their being would manifestly Show that un­grounded Denyal to be not only weightless, but senseless also, and improbable. And thus I di­scourse in our present case. Positive Ground's irrefragable reasons, (whereof you shall have à few hints) rationally prove our Saviour and his An objection answered. Apostles to have wrought true Miracles, there­fore all contrary Opposition, without Grounds and proofs, appear's frigid, senceless, and im­probable. Some Critick may object. Had as many from the first rise of Caesar opposed his being and Heroical Acts, as have gainsaid the Miracles of Christ and the Apostles from the be­ginning of Christianity, that certainly would have much abated the humane Beliefe all ha­ve now of Caesar, of Alexander, Cicero, or who you will. I answer no Abatement at all, while on the one side (and this is ever to be no­ted) the Positive grounds for the Affirmative stand in vigour, as they now stand, and the Denyal rigidly examined for want of proofs, comes to nothing, but to this vain empty, and Idle As­sertion. Caesar, forsooth, never was, or did any thing worth à man, Christ never wrought true Mi­racles. Positive proofs therefore brought to light in behalfe of these Miracles, enervate the con­trary unproved Assertion, and show it void of Strength, futile, in à word worth nothing.

16. Now if you enquire after these Positi­ve Reas. and Relig. Disc. 1. cap. 3. proofs, all clear and convincing, whole Vo­lums might be written. Some as I argued, Reas: and Religs: remonstrate the Cause by its real effects, and set before us à manifest Truth, the known Conversion of the world, made by Christ and his [Page 19] Apostles without force of Arms or any earthly Allurement, Nay, upon the greatest disadvan­tages imaginable, because however poor and despicable in the eyes of all, yet They prevailed against the rich, and powerful; and brought in­numerable to believe in à Crucifyed man. Was it not now, that the greatest Philosophers, the most Eloquent Orators, were deem'd less wise than twelve unlearned Fishermen, and did not God set à mark of folly upon humane wisdom in the noble Conquest made by the Divine Spi­rit, that speake in these very men, reputed Idiots? This prodigious Work most certainly A Proofe taken from the Mira­culous Con­version of Nations. done (whereof see 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-de­main 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, [Page 20] 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 [Page 21] 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.

[Page 22]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 [Page 23] 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. 5 ^th ▪ 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 unani­mously teach, the Apostles to have wrought stupendious Miracles, when at their preaching the Idols fell down, and innumerable Believers were gained to Christ, therefore the truth at­tested stand's uncontestably certain. That the­se Witnesses are mighty numerous, and wit­hout dispute worthy credit is undeniable, being justly listed amongst the most wise, learned, and virtuous that ever lived. Such are our Au­stins, Chrysostoms, Gregories, Damascens, Bernards, with innumerable others, who if occasion had offered it selfe, would have willingly dyed for the truth of Apostolical Miracles. Now if these Givers in of Evidence Seem not Satisfactory, you have yet more. viz. The whole humane Autho­rity [Page 24] of Christs Kingdom, I mean his Church, She both tell's us what our Saviour promised of these greater wonders, and upon the Evidence had, never ceased to preserve them in the me­mory of all her Faithful Children to this day.

20. And thus you see, that when we took one Proof for Miracles from publick Fame (which some may say is fallacious) we argued not so pressly as now, while we evince their truth by the Testimony of the most choise, learned, and creditable Witnesses that ever spake since Christianity began. And if our sup­posed Stranger find's not à Pregnancy of reaso­ning in this Discourse, I shall soon dismisse him, and deplore his condition as one in whom the light of reason (if not utterly extinct) seem's more then à little Eclypfed. It may be some Cri­tick will Object, we have not yet shown how the Apostles Miracles are said to be greater than In what Sence Apo­stolical Mi­racles are called grea­ [...]r, then our Saviours. those wrought by our Saviour. For an Ans­wer, all know that à Miracle may be conside­red with à double respect, first to God an Infinit Power, and so taken, the greatest ever done cannot be called à Miracle, because the greatest Transcend's not an Omnipotent Power. Again, consider à Miracle as done by one that has no more force to work it than to move the Hea­vens, under that Notion it justly acquires the denomination of an effect truly Supernatural, because far beyond all force in nature. You may se what I aime at by this plain Instance. Should à Giant lift up à weighty burthen, all would Judge he work's proportionably to his Strength, but if à weak infant did so, who would not justly proclaim the wonder? The Miracles of Christ our Lord (rightly compared to à [Page 25] Giant in Holy Writ) were effects easily and Connaturally flowing from the Omnipotent Word, united to humane nature, infinitly, in them­selves, more valuable than all the works of men and Angels, but yet lesse wonderful than the Apostolical Miracles, if on the one side we re­gard the mighty Power of our great Thaumatur­gus, and on the other, cast an eye upon tho­se weak Instruments that did them. The weak­nesse The weak­nes of the Instrument, hightens the greatnesse of à Miracle. therefore of the Instruments whereby they were wrought, much heightens the greatnesse of their Miracles. Again the Apostles Miracles may be said greater, because all summoned to­gether, were more numerous than our Sa­viours. 3. They are greater in the Effect, wit­nesse the glorious Conversions of Nations which followed upon the Apostolical Signs and won­ders, whereas Christ our Lord reserving that Honour to his first Choise and elected Ministers, converted not halfe the number, while [...]ived on Farth.

21. Thus much of the Primitive Miracles, and if any think I have stayed too long upon à known Subject. My answer is, All that know and own these Miracles as true, rationally prove not their truth against Iewes and Gentils, wherein I hold D ^r Still. very deficient. Again, if I show, and 'tis my chiefest Intent, that Miracles wrought in the Roman Church are not only Defensible, but every way firmly proved upon the same rational Grounds as those now mentioned, none can deem my labour lost. I Say upon the same ra­tional Grounds, for hitherto we have waved Proofs taken from Divine Revelation, and only plea­ded by Reason. This therefore we endeavour to Demonstrate.

CHAP. II.

1. THe Parallel of these rational Argu­ments easily drawn from the prece­dent Chapter, may be thus compen­diously laid forth to every Reader. Is à Hea­then, as we said, to admit the Historical part of Scripture where Christs, Miracles are recor­ded to be as morally certain upon humane Faith, The first proof alled­ged, applyed to Church Miracles. only; as any other known History he yeilds Assent to, and if he denies this, will he not soon be driven to ground the Denyal upon his own perverse will, or selfe conceipted Fancy? No­thing can be more clear. Say then, I beseech [Page 27] you, is not à Sectary when he read's the Wri­tings of Holy Fathers, and other known Hi­storians where the approved Miracles of the Church stand upon Record, in reason obliged, to hold these as morally certain upon humaine Faith, as he doth innumerable other Passages written in the English, or French History, or à Iew ought to own the History of the new Testa­ment? In case he boggles, we shall hereafter so overcharge him with the express Testimonies of Fathers, and other choise approved Writers that his bogling will appear, as it is, Pervers­ness, Francy, or plain dotage.

2. Is it again true, that some Gentils and The second proof applyed Iewes, also though Adversaries to Christ, frank­ly owned his glorious Miracles? Nothing can be more clear, But we have far more professed Enemies that acknowledge Miracles to have been wrought in our Catholick Community, the Pa­rallel therefore hitherto fail's not. To produce à list of all would be tedious, à few only borro­wed from Englishmen, shall suffice; His Ma­jesty Rex Jaco­bus lib. 3. Daemono­log cap. 4. King Iames hold's it true, that the Papists really free popossessed Persons of Divels, because Orthodox men say so, and Ey-witnesses have seen such Miracles done; Mr Covel in his Answer to John Covel ci­ted by Bre­rely Protest, Apology Page with me 529. Burges sayes: No man can deny, but that God af­ter the death of his Son manifested his Power to the amazement of the world in the contemptible Sign of the Crosse, which has been the Instrument of many Miracles. Brerely again produces à clear Testi­mony taken out of D ^r Boord à Physician who Se Protest. Apology. pag. 348. in his Extravagants annexed to his Breviary of he­alth, after many bitter Invectives, against the Pope, and Clergy of Rome, reports himselfe to have been an Ey-witness of à Gentlewoman [Page 28] possessed with Divels, brought from Germany to Rome, and there freed from those evil Spi­rits, yea perfectly cured; The 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 [Page 29] 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 [Page 30] 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 [Page 31] 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 D ^r 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 [Page 32] 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.

[Page 33]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 [Page 34] 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 Give [...] 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 i [...] 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.

CHAP. III.

1. MIracles being Matters of Fact and Objects of sense, cannot but gain credit when Authors of unquestio­nable Fame produce many faithful Ey-witnes­ses, who upon Oath attes [...]ed they saw them do­ne? Of these I shall chiefly speak in this chap­ter, and remit the Reader to my former Book as also to some ensuing Chapters in this Treati­se, Reas. and Relig. Dis. 2. cap. 8. where I bring to light à whole Torrent of most ancient Fathers, not lightly, but upon set design teaching. That God in all Ages, has adorned his Church with renewned and undeniable Miracles. Cardinal Bellarmin begin's from the Bellar. lib. 4. de notis. Ecclesiae Cap. 14. first Century, with the known Miracles wrought by Christ and the Apostles, and showes à con­tinuance of them ever after to the 16. ^th Age, [Page 47] when that learned man lived. The exact Bre­rely Protes A­pol. Tract. 2. c. 3. Sect. 7. Sub. 3. pag 534. having proved à confessed want of Miracles in Luther, and Calvin, and other Sectaries, lead's you from the eight Century downwards, and points out Miracles so manifestly attested by approved Authors, that our very Adversaries, as Osiander, the Centurists, and others, cannot for shame either Question the sincerity of these Witnesses, or deny the matters of Fact, but shamefully recurre to à desperate Plea, and say plainly, God had no hand in them, No. All were done by the Divel's power. Now to the Task we have undertaken.

2. One glorious and most certain Miracle being but lately done at Calais à Town in Pi­cardy neer England, shall first give the Reader entertainment. The whole Processe whereof, the rigid Examination made, the Depositions taken from many Ey-witnesses, and every par­ticular at last confirmed by Episcopal Authority, those two laborious Writers, Godefridus Hensche­nius, Acta Sanct. Mens. A­pril. Tom. 1. 2. April. pag. 229. and Daniel Papebrochius, have amply drawn out, to whom I must remit you, for further Satisfaction, and briefly recount the Miracle visibly wrought upon à Gentlewoman in Ca­lais, by the intercession of that great Servant of God S. Franciscus de Paula; Founder of à most Holy Religious Order, Vulgarly called Minims.

3. In the year 1661. the forenamed Gent­lewoman The nature af Peronna's Infirmity. about 30. years old, by name Peronna Raoult, daughter to an honourable man called Lewis Raoult, had been 13. whole years gri­veously afflicted with à violent cough, and stoppage at her lungs, caused by á continual Defluxion of humours comming from her [Page 48] head. Physicians though often consulted, fo­und no remedy, saying ingenuously, they well knew not the cause and nature of her strange Asthtmatical disease, which for the four last years more and more encreasing, brought fre­quent and fearful convulsion fits upon the af­flicted Patient, whence followed such à contra­ction of nerves and Sinewes in her left Leg, that first it became four fingers, soon after, halfe à foot shorter than the other. This innume­rable Witnesses saw, and gave Evidence of, as also that the bone of her right Leg and Hip put out of joynt; gave her such intolerable pain, that the could not sit without drawing her body into à round lump, in which Posture she suffe­red many Sowing fits, and unexpressible Tor­ments. When the most Christian King came to Calais, anno 1658 His Majesties chief Phy­sician Mons ^t Valet, and three other expert Do­ctors were there also, and several times visited the infirm creature, which done, all unanimous­ly concluded the infirmity to be incurable, and that poor Peronna was to remain Paralitick all the dayes of her life.

4. Thus left confortles, still enduring ex­cessive Torment, she thought it high time to implore help from Heaven, and resolved to make à Novens, or nine dayes of prayer by her Peronna im­plores assi­stence from Heaven. selfe or others, to the glorious Saint Francis of Paula, and began it in the Minims Church at Calais the fift day within the Saints Octave. Now because of her great weaknes, she could not repair thither without much pain, she of­ten sent her Maid servant to perform the De­votion for her, yet encouraged to doe some thing herselfe during the Novens, though usually [Page 49] carried to the Church in à chair, she called that day for her Crutches, and with the help of her Maid to hold her up, after many à wearisom step and stop in drawing breath, at last got to the Church, where she heard Masse, (said for her intention) and communicated. When be­hold at the reading of the last Gospel, Peron­na felt an excessive pain all her body over, but chiefly in her left Leg and both hipps, then all her nerves were violently stretched out by à hu­mour, as she thought, dispersing it selfe through every member, and heard the noyse of her bo­nes long out of joint brought again to their na­tural posture. Immediatly after these Torments, Peronna Cu­red in an Instant by Miracle. the vigour and agility of her whole body were perfectly restored in à moment, in so much that without help, or the least sign of weak­nes she rose up, and knelt before the Altar to the great admiration of all the Beholders. The Priest who said Masse, by name F. John de Beaumont, when he saw her kneeling won­dred at it, and because he yet knew nothing of the Miracle, advised her to fit down. O Fa­ther said she, blessed be God, that is now need­less for I am perfectly cured, and as well as, if I had never been infirm. Then she went to the Sacristy doore and desired another Masse to be said by way of Thanskgiving, for the won­derful cure wrought upon her, F. Peter Hullin said the Masse, whereat she knelt the whole ti­me, though, as the custome is, rose up by her selfe without difficulty, at the reading of the Gospel. Masse done, She left her Crutches in the Church, and walked home as sound and strong, as ever she had been in her life. All these particulars Peronna deposed upon Oath as [Page 50] most true, when she was most rigidly exami­ned and obliged by Oath, to speak nothing but Truth of the state, and continuance of her malady, as also of the cure, whereunto she subscribed her name Peronna Roault.

5. Now if any suspect Fiction or jugling in this Deposition made by the Gentlewoman (though methinks it is very unlikely, that one who stood in no need of any temporal reliefe, should juggle so long, or feign an Infirmity for thirteen years together) I answer all fear of fraud is taken away upon the manifest proof of these two things. 1. That the disease was such in the main particulars as the Patient her selfe deposed. 2. That she was restored to perfect See these wit­nesses named in the first Tome of April, alrea­dy cited. health, as is now said. But no fewer than 16. or 17. sworn Witnesses, all named in the Processe (or full information of this Miracle) gave in Evidence of these main particulars. To produce every one in order would be need­lesse, while hundreds yet living in Calais con­scious of the Miracle, are ready to Testify it. These few therefore shall suffice. One, à maid Servant, deposed she was present when Peron­n'as Limbs were so violently rack't out of joynt, that she heard à noise much after the like man­ner as if bones had been broken in her body, and swore also she had often handled and seen one of her Legs much shorter than the other, the like Attestation other Witnesses gave. Fr. John Beaumont appointed to hear the infirm Gentelewoman's Confession at her own house the last Lent before her cure, deposed upon Sworn Wit­nesses of this Miraculous Cure. Oath, that her voice by reason of the obstru­ction in her breast (often intermitted by conti­nual coughing) was so low and inarticulate, [Page 51] that, though most attentive, he had much A doé to understand her. Others gave Testimony of her frequent Convulsion fits. Others present, when the Kings Physicians visited her, after à long consultation had upon the disease, depo­sed they heard those knowing Doctors say no Cure could be hoped for. So Mons ^t Valet Jud­ged, and the Ordinary Physician then of Ca­lais Mons ^t Crocque deposed, that after many frequent Visits made, he had often discovered Peronna so fearfully assaulted with sharp Acces­ses of her malady, and the corrupt humours of her strange distempered Body, that he Judged her incurable by humane Art, and therefore left all to God's Divine Providence, and assistance. Now for as much as concern's the Truth of Pe­ronna's speedy recovery perfectly wrought in the Church of the F. F. Minims by the Intercession of the glorious S. Francis de Paula, not only the forementioned Witnesses, but innumera­ble other Inhabitants of Calais, can and will de­pose to this day. So that if humane Faith be not utterly extinct, or of no account among ra­tional men, the Relation here briefly set down, is upon moral Certainty most indubitable.

6. The whole Processe and Information of the Miracle, (the Original whereof is yet ex­tant in the Convent of the FF. Minims at Ca­lais) two worthy Priests Robert Feubre Bache­lour in Divinity and Curate also in Calais, and John Tiffaine, Cantor in the great Church the­re, by Commission of the most Reverend Lord Bishop of Bologne, presented to his Lordship, which done, his Lordships Approbation, is as, followes.

7.

8. From Callais we passe into England, once à happy Nation no lesse shining with innumerable glorious Saints and Miracles than now, God knowes, made dimne yea fearfully dark by Sin and Heresy. Two monstrous Evils. The Sinner want's goodnes, and seldom cast's à thought on the Saints in Blisse; But Here­ticks want Justice and honesty, who violently Rob the blessed in Heaven of those Wonders, which God Manifestly works by them here on Earth. While Heaven and earth abhor's this open Plagiary, I call for Justice, and due Re­stitution, if any be found so gracelesse, as to deprive one English Saint of those very many [Page 53] most certain and clear Miracles, which God wrought by him in life, and after death, I mean our ever renowned S. Thomas Cantelu­pe, Cambden in Britānia. pag. 461. London. print 1607. that worthy Bishop of Hereford, nobly born saith Cambden, speaking of Hereford­shire, who for his Sanctity was Canonized, and publickly held so pious à man, that he came not short of King Ethelbert Martyr in virtue, Nay perhaps excelled him. Thus Cambden, who it seem's had heard of the Saints glorious Shri­ne or Monument, but saw it not, being be­fore his time destroyed by impious hands.

9. You have also an exact account of so­me Entituled the life and Gests of S. Thomas Cantelupe by R. S. prin­ted at Gant 1674. Chap. 20. Surius de S. Tho, Here. in à manu­script I ha­ve by me. great Miracles wrought by the Saint in à late English Book with many excellent Observations made upon his admirable life. I esteem the Book, and shall hereafter make use of it. I likewise much value what Surius recount's of our renowned Bishop's Miracles, who made his Collections out of approved Manuscripts yet exstant in Rubrâ valle (à Convent of Ca­non Regulars neer Bruxels where many lear­ned Volumes are preserved) and brings to light almost innumerable done after the Saints death. He raised to life, saith Surius, threescore dead, and restored sight to 41. blind, He cured 21. strucken with Palsies. I saw (add's this Author) in one Volume kept in the forenamed Mona­stery à Relation of other wonderful Miracles, which altogether amount to. 425.

10. But Reader, the Records I most rely 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, [Page 54] 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 Pap [...]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 'tis 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, [Page 55] 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 Canonizatiō 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 [Page 56] 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 [Page 57] 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 M ^r 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 wro [...] h [...] 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 [Page 58] 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 [Page 59] 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.

CHAP. IV.

1. I Here Suppose, that true Miracles ha­ve been wrought by Moses, Christ our Lord, and his Apostles, and con­sequently are discernable from all false Signs done by Divels and Impostors, or if they be not discernable by some clear Marks, but still remain Equivocal, or lie so far out of sight, that none can difference them from jugling Charms, They are useless, unworthy God, and worth­less to all rational men.

2. The reason hereof given in another Trea­tise Protest. without Princi. Disc. 1. c. 8. was much to this Sence. God by working Miracles in behalfe of true Religion engages (as it were) in à Dispute against the Divel and all Adversaries that oppose it, and after such an Engagement, cannot but Convince and Con­quer by the strength of rational Motives, but his own Miracles justly and chiefly numbred among these Perfwasive Motives, are upon that Account known and made discernable from all [Page 78] False and fallacious Signs. Hence I also said, No false Sect can ei­ther surpasse or match the true Religiō, in the Evi­dence of ra­tional Moti­ves. that no false Sect can either surpasse true Reli­gion in the Evidence of rational Motives, or so much as match it in the lustre of Signal Mi­racles. For had à false Religion more glorious Miracles wrought in it (or the like equal Signs all things considered) God would not only Stand guilty of arguing lesse efficaciously for his own Verities, but natural Reason also would be left in à state of Indifferency, no more determi­ned to embrace what is true, than false. And thus you se, if true Miracles ever more spe­ciously set forth true Religion (and cannot with the like splendor belong to any false Sect) They are upon that Account distinguished from the Legerdemain and all illusive Signs of in­just Pretenders to Truth.

3. I hold it here time lost to insist long upon the pretended Miracles done by Heathens and Hereticks, you shall not produce one wrought by them (as Infidels and Hereticks) that goes beyond à Legerdemain trick, an or­dinary Conjures jugling, or at most what Spi­rits can do by natural Causes. Wherefore S. Au­gustin Medina de rectâ in Deum fide lib. 2. p. 65. cited by Michael Medina expresly tea­ches, that neither men nor Divels can by Vir­tue of Magick effect any other thing, Quam id quod antea in utero naturae per Seminales rationes de­lituit, than that only which before lay as it were hid in the wombe of nature. Now as God limit's these Evil Spirits, so in like man­ner▪ he stint's the Power of Infidels and Here­ticks; when assisted by Divels they show won­ders. Again examin rigidly the Authority al­ledged for these Signs, you will find nothing besides this or that Single Writer, who talk's [Page 79] upon bare Hear say only, which is far different No Authori­ty for the pretended wonders of Heathens. from our Proceeding, for we allow no Miracles but such as have been attested by the Solemn Oaths of Ey-witnesses, and made good upon all other Proofs possible for mankind to require in à matter of greatest Consequence. Observe well the Comparison.

4. The Miracles wrought in the Church (as we have already proved, and shall hereafter demonstrate) have been innumerable, the pre­tended wonders of Heathens and Hereticks qui­te contrary, penurious and very few. The first wrought by men of eminent Virtue, and members of that Holy Society which God in all Ages has illustrated with Miracles, have gai­ned renown over all the world: Those other dull Works (if yet ever done) had their being either from no Christians, or very bad ones, and to this day lie buried in Obscurity. The How diffe­rent our Ca­tholick Mi­racles ars from others, were those pretended ones true. first, far above all force in Nature show à Ma­jesty in the Resuscitation of the dead, and the known cures of desperate Infirmities. The other mean and Slender are not (when true) above the Power of invisible Spirits. The First ri­gidly examined we find, as I said, upon hu­mane Faith most certain, Those other done by Infidels and Hereticks without Oath or Exa­mination are not only doubtful, but Judged by grave Authors, false, Counterfeit, or at the S. Greg. lib. 1. 6. Regist. Epist. 31. most works of Necromancy. Wherefore S. Gregory plainly averr's that Sozomenus related many false things of the Novatians Miracles, the like Judgement others make of Socrates, whether Novatian or no, little concern's our S. Austin. lib. 10. de Civit. c. 16. present Controversy.

5. S. Augustin having summed up the Won­ders [Page 80] of Gentils (of dead Images moving from place to place, of à whetston cut in two by à rasor, and such like Trash) speak's conforma­bly to what is now said. Haec ergo atque alia hujuscemodi, nequaquam illis quae in populo Dei fa­cta legimus virtute & magnitudine conferenda sunt. These and other like Maruels, are not at all comparable with the Miracles wrought amongst God's People, either in Power, Virtue, or Great­nes. Then the Saint add's. Though there be some Wonders that look like things done by Holy men, yet the very End for which they are done showes our Christian Works (he means Miracles) to be in all respects far greater.

6. I say therefore the Miracles of Christ our Lord, of the Apostles, and all those cer­tainly wrought amongst God's People, or in the Now true Miracles are distinguished from false wonders. Church (These I alwaies joyn together) are easily distinguished from the slight Signs of Heathens and Hereticks? First by their Strength, or powerful virtue manifest to all unbyassed Judgements. 2. By their vast Number and incomparable Greatness. 3. By the Quality of the Persons that did them. 4. By the End for which they were wrought. All and every one of these distinctive Marks, the Signal great Miracles wrought by Christ, the Apostles, and in the Church, ever had and will have; And I chiefly speak here of great Miracles.

7. Call now to mind all the Wonders do­ne, or thought to be done by Heathens, lay by them the Donatist's Dreams and Visions (suspected, saith S. Augustin, of fraud even Aug. de unit. Eccl. cap. 19. by the most prudent and Judicious.) Grant (which many think false) that the Novatians had some slender Miracles among them. Sum­me [Page 81] up, I say, These and many more like Greater Mi­racles wrought by two Saints. than by All Heathens and Here­ticks. them, what have we but the lowest sort of won­ders Imaginable, for none surmount's the Po­wer of good, or Evil Spirits. I dare boldly avouch, that only two blessed men S. Tho­mas Cantilupe, and S. Francis Xaverius, ha­ve by Gods assistance wrought not only more, but far greater Miracles, than all the Heathens and Hereticks that lived since the creation of the world, were all true that's Written of them, whereas God knowes, more than the halfe is false.

8. Look on the Condition of Persons among Heathens and Hereticks that pretend to Won­ders, you find them all suspected, and of little Credit. Infidels knew not Christ, and Here­ticks like shamelesse Fugitives deserted his Church. If Therefore such wicked men do any thing like à Miracle, it is done as S. Austin prudently Observes, per Signa publicae Iustitiae, Lib. 83. Quest. 78. & 79. that is illegally, or by no Lawful but à usur­ped Power, as wrought by them. So naugh­ty Souldiers do, saith the Saint, when Con­trary to Military Discipline they extort from honest men what is Publickly forbidden. On the other Side the Just endued with supernatu­ral Faith work Miracles by lawful Commis­sion which God's Divine Justice approves, be­cause as those others were out of Christ's Church, so these are professed members of it; See S. Petra San­cta volum. 1 prolo­gom. p. 27. Austins Quotations further enlarged by Petra Sancta, and Judge whether God's Servants that truly doe Miracles, are not very different­ly qualifyed from others cast out of the house of God.

9. The end of Miracles ever intended for [Page 82] the Good of others, is chiefly to strengthen▪ Faith and encrease Charity, whence it is, that S. Gregory the Great, writing to S. Augustin S Greg. lib 9. Epist. 58. our Apostle of England, gives this prudent Ad­monition. For as much as concern's the working of Miracles, know that whatever gift you have re­ceived in this kind▪ it is freely bestowed on you for the Good and Saluation of those souls committed For what End Mira­cles are wrought. to your Charge. To this end all our Saviours Mi­racles and those likewise wrought in the Church were ever, and are still chiefly directed. Con­trarywise, Those supposed Wonders done by Heathens, were most for à Show only or Ostenta­tion, without benefit to soul or Body; for what good could the walking of dull Images up and down, or the cutting of à wherstone in two produce in any? Neither can Miracles, as do­ne by Hereticks (if yet ever wrought) avail one Whit for the encrease of Faith or Charity, for how can men that have made Shipwrack of Faith and torn Charity in pieces by Separating themselves from Christ and his Church, help to perfect these Virtues in others? I say, as do­ne by Hereticks, for if any good ensues when so wrought, That' meerly Accidental, and cannot be ascribed to the Hereticks Faith, or any Me­rit in them.

10. Now we Argue further, and show by the real Effects which true Miracles have wrought, John. 15. v. 2. 4. their worth and visible Difference from those other dispirited dead Signs done by Heathens and Hereticks. For the Readers better Satisfa­ction, I here make use of our Saviours Power­ful Argument against the Iewes, whom he told If he had not done greater works among them, than any other, they had been without sin excusable, but [Page 83] now having seen his Miracles, and after all to hate Miracles proved by real effects. him and his Father, no Excuse could be made. Pray, Ponder seriously. The Iewes had once great Miracles among them wrought by Moses and the Prophets, yet our Saviour plainly Assert's, he had then done greater, (and these words I conceive were spoken before the Miracles shown at his sacred Passion, and Resurrection.) Is it true, had he then done greater than Moses and the Prophets? Far greater Therefore we­re they, by much did they Surpasse in true weight and value all the pretended Wonders of Heathens then living or that afterwards should appear in the world. This our Saviour Assert's or nothing.

11. Some Iew or Infidel may reply. Christ said here much of his Miracles, but how prove we that he spake Truth? I answer, we pro­ve this manifestly, by Arguing from known Ef­fects to the cause, that is, we evince the Cause, (Christ's Miracles I mean) to be more vigorous, Strong and attractive than all others, by those real Admirable effects (palpable to all Eyes) which ensued upon their being wrought by the Son of God. Cast therefore your Eyes upon the known Conversions made by Christ and his Ministers the blessed Apostles, look also What these admirable effects are? upon the large encrease and strange Growth of the Militant Church, during the first Age of Christianity call to mind the Ruin and destru­ction of Idols (Signal Effects of the primitive Miracles) and you will find by these and the like innumerable Wonders, that the Miracles then done (never exhibited to be gazed on) had Influence upon all. Could ever yet Heathen or Heretick show you the like Miracu­lous [Page 84] Works following the Wonders they bo­ast of?

12. Hence we proceed to Miracles wrought in the Catholick Church and show also by ma­ny real Effects their Worth to be far above all the pretended Wonders done by Infidels and Hereticks. Tell me, did ever any of these (or all together) show you by Virtue of their Signs such à united Society of men in one Faith, as our Church showes? Did ever any fast, Effects real and palpable prove the Churches Miracles. pray, and curb their Passions like those in this Christian Society? Did ever any show the like Contempt of the world their whole life long, as thousands and thousands have done amongst us? No God knowes, so many noble Heroick Actions fruits of Divine Grace, and known Mi­racles (Grace working inwardly Miracles more outwardly) were never seen or heard of with the like 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 [Page 85] 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.

CHAP. V.

1. TWo things may be controverted con­cerning S. James the Son of Zebedee, and Brother to S. John the Evan­gelist. The one, whether he ever preached in Spain, and this Cardinal Baronius seem's lesse Baronius Tom. 9. Antwerp. print. ad ann. 816. Num. 67. to approve, grounding himselfe upon à Contest in the great Council of Lateran between Rudo­ricus Ximenius Arch-Bishop of Toledo, and the Bishop of Compostella; The latter thought the Arch-Bishop of Toledo had no right to lay any command upon him, by reason of the Pre­heminence the Church of Compostella had abo­ve all other Churches in Spain, which he ende­avored A Centest between two Bishops. to show, both because the body of S. James is preserved at Compostella, and upon this Account also, that the Apostle yet living prea­ched in Spain. Rudoricus opposed his preaching in Spain, and urged the Bishop of Compostel­la Num. 69. to make that out, verum Succubuit, saith Ba­ronius, [Page 99] herein he fail'd, and gave no Satisfacto­ry proof in that great Council.

2. The second thing called into doubt by Dr Still. is the Translation of this great Apost­les venerable Body to Compostella, which happened that very year he was beheaded by He­rod at Hierusalem. For this you have an Epistle Num. 71. of Pope Leo the third Cited by Baronius, whe­re it is said, that the dead body being thrown out to doggs and ravenous fowle, was Put into à Ship carried first to Iria Flavia, and thence to Compostella. The manner of its Translation I have now by me, which is taken out of an ancient M. S. Cited afterwards; The substance wherof is as followes. When the Holy Apost­les according to the Command of our Blessed Saviour resolved to Preach the Sacred Gospel to an unbelieving world, they made choice of S. Tesyphon, ordained him Bishop, and sent him with other associated Bishops to Preach in Spain, then wholly Heathenish and Idolatrous. These God inspired to take along with them the The marty­red Body cast into à small Vessel, Came safe to the Frontirs of Galicia. martyred Body of S. James, which they de­cently placed in à small Vessel, and more by the guidance of Divine Providence, than by the help of any Pilote safely arrived in the last Frontires of Gallicia, where then à great Lady called Luparia Lived. To her these wearied Passengers addressed themselves, and earnestly begged to have à Plat of ground allotted, whe­re they might decently bury the Apostles Bo­dy, But She, saith my Relation, savage and barbarous, in dirision fent them to à Moun­tain called then Illicinus, where à number of wild Oxen ran up and down; Goe, said the Lady, and take of these as many as you can, and [Page 100] then bury your Apostle. When the Servants of God drew neer the wild beasts their fierenesse ceased, and they became gentle like Lambs, much after that manner as S. Ambrose in his Haexameron recount's of those beasts that were designed to devour S. Tecla.

3. Upon this Sight and another wonder which S. Tesyphon wrought in destroying à Cruel Dragon that ravaged there about, by making only the Sign of the Crosse, the Lady Luparia, or Lupa was converted to Christ, and turned Her Palace into à Church. Dr Still. cites Joan­nes Dr Sill. pag. 470. Beleth à learned man and Dr of Sorbon in confirmation of this Story concerning Lupa, and when he has done, as his fashion is, refutes it very learnedly, by à simple Demand. Is not this à Miracle as great and as well attested, as any wrought by Christ and his Apostles? Good Mr Dr. though we are far from judging either this or any other like Story, to be as well attested as Miracles in Holy Writ, yet by your leave, we may discourse and conclude, I think, up­on grounded Principles, that all such Stories deserve not contempt. Pray, Sr, reflect, we have in Scripture, that Christ our Lord com­manded his Apostles to spread his Holy Gospel Mark 16. v. 20. the whole world over, we have that they did so, we have upon Known History that some prea­ched in the Indies, others in England, others in different Parts of the Universe, and made great conversions justly accounted Miraculous. VVe next enquire, how or by what meanes these great Missioneries got into so remote places? Do Dr Still. re­futes the Story by Laughing at it. not you think Mr Dr, were all particulars known that we should discover many great favours Shown those blessed men in their Travels, which [Page 101] might justly seem extraordinary, and Miracu­lous? Here Sr, you have one strange Passage related of S. Tesyphon and his Associates who transported the Holy Body of S. James to Spain, Can you perswade your selfe, that to laugh at the Story, as you doe, is à weighty refutation, though all this while I propose it not as Gospel? What I find besides in this Relation, is that S. James's Body was buried neer to the Mountain Illicinus, now called Mons Sacer, not far from à Fountain and there left by those Holy men, who carried it thither.

4. Thus much said, we return to Baronius Num. 71. where we are told, that by reason of the great persecution raised against Christians in those parts of Spain (All long since dead, who Conveyed the Sacred Body thither) the Sepulchre likewi­se where the Treasure lay being hid, and all the Memory of it, forgotten, Behold, saith Baro­nius, Num. 72. Magno Dei beneficio Factum &c. by à Special Favour of Almighty God, after à large Circuit of Ages in the time of Al­fonsus Castus, à most pious Prince, the Apost­les long concealed Body discovered it selfe by clear Signs of light shining over the Bryers whe­re it lay. The light was seen for many nights together, not by one only but several By-wit­nesses, Episcopus Iriensis. Chiefly by Theodorimus Lord Bishop of Iria, who like another Moses approaching the burning Bush, found the precious Body of the Son of thunder, (so our Saviour named S. Iames) which God in due time revealed to free Spain How the Body was discovered. from the thraldom of Infidelity, as the happy event of great Wonders wrought there has made manifest, For ever since the Discovery, People from all Parts of the World flocked to the Apostles Sepulchre which God had en­obled [Page 102] with the singular Grace of innumerable stupendious Miracles, And these great Works of Divine Power as Baronius notes well, are better proofs than all that can be Written.

5. Now comes Dr Still. with à simple Ob­jection. You have, saith he, à Body buried a­mong thorns and Bushes, What then? must this wit­hout any Inscription or Characters upon it, needs be S. Iames his Body and none els? I Answer, Gods One Obje­ction ans­wered. own characters (glorious Miracles) were then and still are upon it, these Written by à Di­vine hand, surpasse in real worth all other huma­ne Inscriptions imaginable. Pray you tell me, had the other Apostles when they preached to re­mote Countries carried this or the like Inscrip­tion upon their Breasts. VVe are Apostles of JE­SUS CHRIST, and done no Miracles, or wrought Miracles, as they did, without such Inscrip­tions, Tell me I say, whether of these two, think you, would have drawn Infidels sooner to the Beliefe of JESUS CHRIST? I hold God's own Characters far more prevalent, and so they are in our present case. O! but we yet prove not that it was S. James his Body, why may it not be the Body of some other? I Answer first, it is à Body whereby God is pleased to work pro­digious Miracles evidently seen by innumerable Eye-witnesses, and Miracles are the Scar-Cro­wes our Dr fear's most, whether done by S. Ja­mes or any other makes nothing for his pur­pose. Again, supposing the Evidence of Mira­cles wrought at Compostella, which is undenia­ble, why should we not rather ascribe them to the Power of God working by the Apostles Body, than to any other unknown Saint that may perhaps Lie interred thereabout. [Page 103] And thus much the Proofs for the transporting of S. James his Body to that place, seem to evin­ce. 3. Joannes Mariana tells us, the Signes Mariana lib. 10 de [...]eb. Hispani c. 10. n. 10. we seek for were known, and shewes by whom, and in what manner; yet what they were in par­ticular after so many Ages, and the former cruel persecution raised against Christians in that Part of Spain, there is now saith he, little certain memory of them.

6. Dr Still. Page 471. Quotes Mariana and Mariana de reb Hispan. lib 4, c. 6. thinks he find's no Argument for S. James's com­ming into Spain but Tradition only; Again, the Dr cites his 5. ^th Chapter de Adventu Iacobi. In my Book printed Anno 1605. I find nothing like these Testimonies in either place, but qui­te Dr Still. p. 473. different matters handled. Lib. 4. c. 6. He speaks of Antoninus Pius and add's; Quid rerum gesserit in Hispania, Clam est. What things he did in Spain is not known, and it is certain, that he treat's of S. James his comming into Spain, not in any fifth chapter of my Edition, The Dr err's in his quotations. but in the 10. ^th now cited. As blind à Quota­tion the Dr gives us where he referr's us to Ma­riana. Cap. 12. de Adventu Iacobi. That is you must run over thirty whole books (so many Mariana wrot de Rebus Hispaniae) and find out, if you can, that 12. ^th Chapter. If Mr Dr have 25. Iuly any newer Edition of Mariana, it will be no great labour to say when and where it was printed. The most Mariana hath of this subject is in his own Epistle sent to Pope Paul the V. (à M S. I have now by me) where with great Submission he mentions many weighty Arguments collected by him concerning the comming of S. James into Spain, which he hoped with leave to make publick, and cast both Himselfe and labours [Page 104] at the feet of his Holinesse; More I have not.

7. A word now of Hermogenes's strange Dr. Still. p. 465. Conversion to Christ by the endeavour of the B. Apostle S. James. The Dr relates part of it, and after his manner jeer's at all. Briefly the Story is thus. After S. James had visited Judea and Samaria, and proved by Scripture in seve­ral Synagogues that JESUS CHRIST is the true Son of God, Hermogenes à Magician sent his Di­sciple The Con­version of Hermogenes and Phile­tus. Philetus to the Apostle, who told him that his Master Hermogenes could enervate all he had said of Christ, But Philetus seing the strange Miracles S. James had done in restoring sight to the blind, and cleansing the Lepers, and hearing also of his raising the dead, upon his return told Hermogenes what he had heard and seen, and that now he resolved to be one of S. James Disciples, whereat the Magician highly enraged, commanded the Divels to bind Phile­tus so fast that he could not stir, But the Apost­le who sent his handkerchief to Philetus soon re­leased him, and enjoyned the Divels to bring Hermogenes without hurt fast bound to him. This done, Hermogenes clearly seing the won­derful Power of God working with S. James, much humbled and confounded, became Poeni­tent. Accipe, said he, Poenitentem quem invidentem & detrahentem hactenus sustinuisti. Accept of me, great Apostle, whom you have hitherto patient­ly borne with as à most spiteful and unworthy Detractor. If replyed S. James, thou be truly poenitent burn all thy books of Magick, Go from house to house, where thou hast wrought mischiefe, and recall all thou hast done, resto­re the money unjustly got by thy Charms, fol­low [Page 105] JESUS CHRIST, seek to please him whom thou wilt find merciful, if thou ceasest not to be faithful in his Service. Hermogenes over­joyed embraced these wholsome Admonitions, and Promised to comply with every one most faithfully, then falling down at the Apostles feet, I know (saith he, the wrath of the Divels will tear me in pieces, unlesse you give me something to S. Iames de­fend's Her­mogenes from the rage of Di­vels. secure me from their rage. Take this my walking Staffe replyed S. James, and no Divel shall an­noy thee. Much more followes of Hermogenes his working Miracles with the Apostles Staffe, of his Zeal in preaching JESUS Christ, and pro­ving Christ out of the old Testament to be the true Son of God, the long expected Messias, and converting many to the true Faith. Some dayes after these great Conversions wrought, Abiathar the Priest of that year Seditiously raised à storm of persecution against S. James, who violently haled to Herode the Son of Archelaus, was by his command beheaded.

8. Will you briefly hear what Sport our Dr makes with this Relation? First saith he. You must never ask from whence they had it, it is fully enough, that the name of Hermogenes and Philetus are in the new Testament. I answer, the Dr had more for the small parcel he relates than these two bare names set down in Scripture, otherwi­se he will be thought the first Contriver of it. In à word, the Story is collected out of so many Manuscripts dispersed up and down several parts in Europe, that unlesse you say all conspired to register à Fable you ought upon humane The whole Story, pro­ved Authen­tick. Faith, to yeild assent. First it is extant in Co­dice Osnaburgensi, & Mendensi: 2. In the Queen of Swedens M. S. preserved yet at Rome. 3. It [Page 106] is taken out of the ancient Manuscripts of S. Audomarus. 4. Out of certain M. S. in Mar­chia, and lastly (to omit others) out of Cardinal Mazarins Manuscripts. An Extract or collec­tion of all these and many other particulars ga­thered by two worthy Judicious men about 14. years Since, I have now on the Table where I write, and hope this comes to more than à proof taken from the two names of Hermogenes and Philetus recorded in the new Testament.

9. The Dr's Objections proposed against this Story are so profoundly simple, that they deserve nothing but contempt. One is, the mention made of Hermogenes in the present Roman Breviary seem's very lean and bare. That is, he would have had the fifth Lesson there enlarged, which some, who are obliged to their Canonical houres might perhaps have thought too long, and well content themselves with the substance of the Story there expressed. Viz. S. Iames returned to Hierusalem, when among The Doctors simple Obje­ctions. others he had instructed Hermogenes à Magician in the Truth of Christian Faith &c. Another Objection takes all its force from the Dr ^s memory who, for­sooth, remembers no Abiathar high Priest since the Dayes of King Solomon. Had he had but à smal portion of Solomons wisdom he might have reflected, that many things are now out of his remembrance which were once in it, and far more there are, which never got thither. O­ne Abiathar was in Solomons time, and why might not there be another in Herodes dayes? The Relation expresly saies it, and That's enough for me. I said just now, that the Apostle to se­cure Hermogenes from the rage of Divels lent him his walking staff. Is not this saith our Dr [Page 107] (very wisely) like one of the Apostles Miracles to give men Instruments for the cudgelling of Divels? Pray, Sr, tell me, when à Saint, as Eliseus the Pro­phet was, gave his staff to Giezi, did that neces­sarily imply any Cudgelling Businesse? I hope not, though if by Cudgelling in this place you mean nothing but à lessening of Power, I wish the Divel for your sake, soundly cudgelled. Ludovicus à S. Carolo Bibliothe. Pontifi­printed at Lyons 1643. lib. 1. pag. 36.

10. A word now of Pope Calixtus his Wri­tings, where you have the Miracles of S. James largely recorded in five Books. Ludovicus Ja­cob à S. Carolo testifies, that the Miracles Writ­ten by Pope Calixtus the second, are also pre­served in M. S. at Oxford, in Bibliothe. Balliolensi n. 213, and at Cambrige in the Colledge of S. Benedict. Moreover that à Book is kept there concerning the Translation of S. James Body. Bellovac. spec. Hist. lib. 26. à cap. 26. us­que ad cap. 41. n. 41. The most of them add's Ludovicus, we find in Vincent. Bellovacensis.

11. The five Books now mentioned of Po­pe Calixtus are had also in M. S. in the Library of S. Peters Church at Rome over the Sacristy, belonging to the Canons of that Church, where­of à Collection was made some years agone by two worthy learned men, Godefridus Henschenius and Daniel Popebrochius, famous all over the world upon the Account of their industrious labours. These Writings I have before me, And shall to the honour of this great Apostle briefly select some few of the choisest matters there contained, To transcribe all would swell to à larger Volume, than this whole Treatise is.

12. The Argument of the Preface of B. Pope Calixtus to his second Book of 22. Miracles wrought by S. James, begins thus. Summope­re pretium est, S. Iacobi miracula &c. It is à thing [Page 108] of great worth to set down in Writing the Mi­racles of S. James the Son of Zebedee, and Pa­tron of Gallicia, because they highly conduce to the Honour of our Lord JESUS CHRIST and the Advancement of his Glory. Soon after, saith the Pope. VVhat I have attentively taken From whom Pope Cali [...] ­tus gathered his writings notice of (as I past through several Nations) relating to the Apostles Miracles wrought in Gallicia; what I ha­ve learned of others, and seen with my own eyes, I here commit to VVriting. Some of these great wonders I took out of Books in France, some out of Codicills found in Germany, in Italy, Dacia, and in other re­mote Parts of the world, yet I recount not all (for that Task would be immense) but only such Miracles of this great Apostle as are undoubtedly certain, and proved true by Authentick Books, and most faithful VVitnesses. Reader, Observe in passing, that à whole Book of S. James his Miracles related by Calixtus, is approved in à Breve of Pope Innocent directed The appro­bation of his writings. to all faithful Christians, where the Book is stiled Authentick and of undouhted Credit. In confirmation whereof, the Subscription of eight Cardinals followes adjoyned to the Breve, And the first is Albericus Bishop of Ostia, with the­se words. Ad decus S. Iacobi &c. To the Honour of S. James, I do testify, that this Book is approvea­ble, and praise worthy. The original Testimo­ny of the Breve and Subscriptions also, you ha­ve in the Library of the King of France, n. 1815. What thinks Dr Still. of this? Will he say what I quote is false? Let that be proved, which shall never be, and I have done? Will he grant what I cite is true? He is evidently convinced, and must yeild that the Writings of Pope Calixtus stand firm upon an Authority which passes without exception amongst the [Page 109] best and wisest of Christians. I wish the Dr we­re one of them.

13. Now follow the two and twenty Mira­cles of S. James related by Calixtus in his second Book, but I only touch upon five being most remarkable, and above the force of nature.

14. One is, Chapter. 3. of à young youth whom the Apostle found dead in à Wood, and raised to life.

15. A second. Chap. 5. of à Pilgrim han­ged up by Thieves 36. dayes dead, and brought to life again by S. James.

16. A third. Chap. 20. of à Souldier by name William, not in the least hurt though his fellow Souldier fiercely strook at his bare neck, and endeavored with à sharp sword to cut off his head.

17. A fourth. Chap 21. is of one contrac­ted or monstrously lame, perfectly cured by S. James at Compostella.

18. A fifth. Chap. 22. of one and the sa­me man, Thirteene times sold and made Capti­ve, whom the Apostle so often released, and set at Liberty. These and the other 17. remai­ning are still preserved in the Manuscripts of the Vatican Library, as we have related. Show you Mr Dr. fraud in these particulars, or grant them as they deserve to be reckoned of as true matters of Fact.

19. Dr Still. recount's five or six Miracles Dr Still. pag. 474. more Written by Pope Calixtus, will you hear how profoundly he refutes them and pro­ves all Fabulous? Anno Dom. 1090. certain Germans clad like Pelgrims were going on Pil­grimage to S. James, it happened that in the Ci­ty [Page 110] of Tholouse their Host by forceing upon them Variis po­tibus, saith my relation gratiâ hos­pitalitatis inebriavit, Scyphum argenteum in manti­cam eorum posuit. several drinks made them drunk, and in the night time thrust two silver cups into the Port­mantues of two of them, (I read of one silver cup only.) Next morning the avaricious man following in all hast the Pilgrims (now travel­ling on) accused them of Theft. They inno­cent Answered, that he with whom the Cup was found, should be held the guilty Person. In fine, upon examination it was found in the Port­mantue belonging to à Father and his Son. Both were brought before the Judge, who merciful­ly gave Sentence that but one of them should dye, and after much complementing between them (saith our D ^r) the Son was executed (By the way, the complement was, that the sorrow­ful Father offered himselfe to dy in place of his Son) which the Judge not approving, the Fa­ther held on his Pilgrimage, and after thirty six dayes returning to the place where his Son Still hanged, wept bitterly over him. When be­hold, on à sudden, the young man Spake, and said. O Father weep not for me, but rather rejoyce for all hitherto is well with me, be­cause S. James hath comforted me with Heaven­ly delights. Whereat the Father overjoyed ran forthwith to the City, called whole multi­tudes to behold the Miracle, who took his son down from the Gallows, and after à Juridical Trial made hanged up the wicked Host in his place. This Miracle twice related in the VVri­tings I have on my Table, is taken out of the Vatican Library. N. 1198. Hear now in à word, how manfully the D ^r refutes it. VVas, saith he, our Sauviours raising Lazarus after four dayes to be compared to this? VVas ever à more [Page 111] simple Question proposed by à D ^r? I Answer, A Simple question pro­posed by the Dr. Christ's Miracle was greater upon this Account that he wrought it by his own Power, S. James did the wonder here mentioned by Power gi­ven from Christ, for whom he dyed. Ask the­refore, Sr, no more such simple Questions, but either prove the fraud, or confesse the fact.

20. Anno 1100. when VVilliam Count of Poictou reigned under Lewis King of France à great Plague raged in that Country, in so much that whole Families dyed if it. At which time Heros quidam. à certain Gentleman much affrighted with the mortality, purposed to make à Pilgrimage to S. James, and set his wife with two small Children upon à horse or mule, but comming to Pam­pelona his wife dyed in an Inn, where the un­godly Host rob'd the Gentleman of all he had, who notwithstanding that double losse of wife and Goods, held on his Journey, carrying one child in his armes and leading the other by his The Apost­les singular favour to à distressed Traveller. side. Not far from Pampelona, à Stranger de­cently cloathed met him, with à strong Asse and bad him make use of the Beast for the help of his Children to Compostella, which he accep­ted of with hearty Thanks. Once in the night, while he was devoutly at his Prayers in à corner of the Church at Compostella, S. James very glorious appeared, and asked him. Numquid mi frater me nosti? Dos't thou know me Bro­ther? The devout Pilgrim answered, No. I said he, am James the Apostle of our Lord, who lent the Asse neer Pampelona, make use of it in thy return home, when thou shalt find that hard hearted Host who robbed thee dead, And this he found verifyed. VVith much joy the Gentleman went back to his own house, [Page 112] and no sooner had he taken down the Children, but the Asse disappeared. This Miracle writ­ten by Pope Calixtus, and recorded in the Va­tican Manuscripts D ^r Still, P. 475. relates, and all he has against it amount's to à meer nothing. Prove the fraud or grant the fact. This saith he, is an Instance of S. Iames's kindness by land, but Calixtus tell us he vvas as kind by Sea, First to à Captain that tumbled with his Armour into the bottom of the sea and was brought safe to his ship again by S. James. 2. To à Pilgrim that had the like mischance, whom S. James held by the hair of his head and kept above wa­ter for three dayes, till he came to his Port. Thus the Dr.

21. Shall we perfect the Dr's short Story à Quidam nauta. little. Both these Miracles Pope Calixtus relates; The first happened Anno 1191. to à Mariner by name Frison, who with his Ship full of Passen­gers went to visit the Holy Sepulchre at Hieru­salem, and was set upon by à Sarracen called A­vit Mainon, that endeavouvred to make him and all the Christians Captives. While the Sarracens and Christians were close together hard at Fight, Frison the Capitain laden with à Coat of Mail, à Helmet, and à Buckler by chance slip't between the Vessels, into the VVater when in his heart he called upon S. James, and implored the Apostles Assistance for himselfe and fellow Christians. S. James appearing took him by the hand, safely placed him in his own Ship, and to the great Terror of the Sarracens conduc­ted the Christians safe to the End of their▪ Voya­ge. The other Miracle concerning the pious Pilgrim that returned from Hierusalem happe­ned Anno 1104. who casually thrown into the deep sea, forthwith called on S. James for Suc­cour, [Page 113] when behold, another of his companions cast his Buckler after him, and cryed out, Glo­rious S. Iames free this man from danger. The Pas­senger Per capitis verticem. cast over board, laying hold of the Buc­kler, received speedy assistance. S. James took him by the crown of his head, followed the ship through the water three whole dayes, and brought him safe to the long wished for Haven. A Domino factum est istud, & est mirabile in oculis nostris. Thus my Manuscript.

22. All the D ^r replies, is soon ended. These, saith he, were pretty odd things done at sea. As odd as they are, S ^r, prove you the fraud or grant the Facts. Next he demands? What shall we think of S. Iames making à man to leap from à Tower fourty cubits high, without any hurt? Mar­ry, S ^r, I hold it à great Miracle, and Ask what you have against it? To make it greater, my Book tell's me the Tower was three score cubits high, and the Story is thus related by Pope Ca­lixtus. Anno 1105. One called Bernard, kept close Prisoner in à Castle of Italy was fast bound Two great Miraclrs wrought by S. Iames. with chains under ground. Night and day the afflicted Person prayed to S. James for his freedom. The Apostle appearing graciously heard his Pe­tition, loosened his fetters, and said; Come and follow me to Gallicia. Presently the imprisoned man went up to the highest part of the Castle, and by one leap escaped without hurt at all. Yet the Dr has not done, but ask's what we shall say to à more Courteous Miracle of à high Tower stooping to the ground? Answer, M ^r Dr, was not the standing of the Sun in Josues time à more courteous Miracle, than the stooping of this Tower? Or did Holy Joseph except against the Vision he had of the Sun, Moon, and stars [Page 114] bowing to him, for their being over Courteous? What à strange Humour is this, Our Dr will have Miracles related, and when that's done, nothing contents him unlesse that be taken away which makes them Miracles.

23. In à word. This Miracle of à Tower stooping Writen by Pope Calixtus concerned à Merchand, who fraudulently cheated of his Goods by à great Person, was injuriously cast into Prison. In this sad condition he addressed himselfe to S. James by earnest prayer; The A­postle appearing to the Prisoner while his Kee­pers were awake, commanded him to go up to the height of à Tower which bowed so low that the top of it seemed to reach the ground, and the man went off without hurt or danger. The chains wherewith the Prisoner was bound, are kept to this day in the Church of Gallicia, as à Te­stimony of the Miracle.

24. The last Miracle the D ^r jeers at, is of à Country man in Spain that presumed to Thresh on S. James's Feast, and going into à Bath at night, the Skin of his back from the Shoulders to his Leggs (à Punishment for profaning that Day) stuck to the wall of the Bath whereupon he dyed. The Miracle is taken out of à Book kept in the famous Monastery of S. Victor in France n. 287. The man lived neer Tudel, or Tudelion in Spain, where many Ey-witnesses saw him dead, and his skin sticking to the wall of the Bath. As great à wonder Gregory Tu­ronensis Turonensis Mirac. lib. 2. cap. 11. recount's of à Husbandman, that went to plow upon à Sunday, and taking his Axe to fit something amiss in the culter of his Plough, the Helm of the Axe stuck more close to his hand, than the Threshers skin to the wall of [Page 115] the Bath. There it remaind two whole years, and could not by force be parted from his stupi­fyed hand and fingers. Two year's expired, [...]he went to the Church of S. Julianus Martyr, and there after earnest Prayer made to the Saint, the handle of the Axe gently slip't down, and his hand recovered its former Strength. A great Number of the like Punishments we have faith­fully recorded, laid by Divine Justice upon such as violate Feast, dayes commanded to be kept Holy.

25. One, to omit many other, prodigious­ly Strange, I shall briefly mention, most plain­ly Krantzius lib. 4. Hist. Saxou. c. 3 [...] Bell. de Scriptor Eccles. ver­bo Alber­tus. recorded by Albertus Krantzius, à man diligent in Writing History, saith Bellarmine. In à Village called Colbecke within the Diocesse of Halberstade certain wanton rude People on the Sacred night of our Saviours Nativity, disturbed with their clamours and dancings the Divine Of­fice, then celebrated in the Church of S. Ma­gnus. The Priest hearing their Revelling went forth, and wished them to desist, they slight [...]d his Admonition, and danced their round still. Seing, said the Priest, you contemn me and Religion also, Sit vobis circuitus annalis. Dance ye in that round à whole Twelve-month toge­ther, which happened, for they were forced to Skip and iump there night and day without In­termission so long à time; At the years End, most of them dyed, some few lived, and did great Penance. Thus Krantzius relates the Story, which seem's to me as great à Wonder as any hitherto taken out of the Writings of Pope Ca­lixtus. Now if Authors never stained in repu­te, must lose all credit, because some who believe nothing (but what they feel, or se) [Page 116] wantonly jeer at them, Tell me what is become of Humane Faith?

26. To End this matter, consider first, cour­teous The proofs where on we rely, and Convince Calixtus Writings Authentick. Reader, on what grounds our Proofs re­ly, for the Authenticalness of Pope Calixtus Writings. Ponder. 2. That several Copies of these Writings are dispersed up and down the whole Christian world, Italy, Spain, France, Germany and England yet preserve them. Con­sider. 3. It seem's more than morally impossible that so many different Nations should keep them as Treasures, were all, or the most of the A­postles recounted Miracles, Fables or meer Fi­ctions. Consider. 4. That all sorts of Chri­stians to this day flock with great Devotion to Compostella, And, as many have seen great Miracles wrought there, so many also have ex­perienced the like favours done upon themsel­ves after earnest Prayer made to S. James. And what shall we Judge all these witnesses either mad, or deluded in plain matters of Sense, really seen, felt, and experienced? Consider last­ly, what à strange Adversary we have of Dr Still.? We produce our Authors for every par­ticular hiherto plainly laid forth; He to Op­pose us, hath not one living or dead, that ever called into doubt what I quote, or, excep­ted against my Testimonies. We to advance the Glory of à great Apostle, seriously relate Matters as we find them recorded; He to dis­honour this loyal Servant of JESUS CHRIST, spi­tefully endeavours to render all ridiculous, And thinks, forsooth, because an Asse (à contemp­tible The Dr op­poses nothing against us. creature) enters one Story, and the stoo­ping of à Tower another, the real Miracles ought therefore to be slighted. We finally [Page 117] raise upon humane Faith every Wonder hither­to recounted to à high Credibility, the Dr, brings nothing against us, but his own peevish Incredulity, while he tell's us with à jeer of the pleasant tasts of S. Iames his Miracles. That is, as I said, you must first take off all Ma­ruel from à Miracle, and tis fit Lettice for the D ^r' ^s lipps, otherwise not tastable, much less digestable. Tell à Heathen of Elias dividing the waters of Jordan with his cloak, and pas­sing over the dry Sand with Elizeus, will he not think ye follow the D ^r' ^s strain, and say. Here is à pleasant Tale of an old mans cloak? To such feeble shifts Incredulity leads men, that reject all faith humane, and Divine.

CHAP. VI.

1. NOte. 1. We enquire not in this place whether S. Mary Magdalen whose Vial is kept in the Church of S. Maximin, be that Poenitent and once sin­ful Magdalen or another, Sister to Martha and Lazarus raised from the dead by our Saviour? [Page 118] Caesar Baronius cites Origen, S. Chrisostom, S. Baronius Ann. Chri­sti. 32. n. 20. Hierom, and S. Ambrose, who seem to make them two distinct Women, though Origen (saith the Cardinal) retracted his Opinion. S. Austin speak's doubtfully in this point. Ecce, S. Austin de consens. Evang. lib 12. c. 79. saith he, Sorror Lazari si tamen ipsa, See the Sister of Lazarus if yet She be the same that a­nointed the feet of our Lord; and wiped them with the hair of her head. Some Authors quo­ted by Joannes Ferrandus favour much the Opi­nion Ferrand. l. 1. Disq. Reliq. Cap. 1. a. 1. which admit's two different Magdalens, the one out of whom, our Lord cast seven Di­vels, The other à Virgin, and Sister to Mar­tha, and she it was that brought the Christian Faith to the Province of Marseils, and with it (may the Tradition of à whole Nation gain beliefe) the Vial we shall now speak of. Baro­nius Baron. n. 22 cited learnedly opposes those who admit two distinct Magdalen's, and Saies there was but one only, who with her tears washed the feet of our Lord, Sister to Martha and Laza­rus.

2. We enquire not how or by whom, the Vial yet preserved in S. Maximins Church was conveyed thither, yet have thus much upon Re­cord, that when our Saviour was crucified, and one of the Souldiers pierced his sacred side with à Lance so violently, that bloud and water in great abundance gushed out, the Blessed Vir­gin and other women present, gathered up with great reverence as much of it as they could, though mingled with the earth or sand under Metaph. 15 Augusti Baronius Ann. Chri­sti 34. n. 127. the Crosse. This Metaphrastes recount's out of Very Ancient Monuments, And Baronius ap­proves, who speak's much of the Admirable courage of the Blessed Virgin in taking down [Page 119] her Son from the Crosse, pulling out the nails from his hands and feet, embracing his Sacred Body, and bathing it with her Tears, as the Church Sing's. Stabat Mater dolorosa juxta crucem lacrymosa &c. Moreover we know, that as af­ter the death of S. Stephen the first Martyr, the number of Christians encreased, so also the Per­secution against them raised by Iewes raged most violently, whereupon the Disciples of Christ, were sent and dispersed up and down several Parts of the world, to preach the Gos­pel. See more hereof in Baronius, who add's Baron. An­no 35. n. 4. & 5. that in this dispersion of the Disciples Ananias went to Damascus, and at the same time Laza­rus, Mary Magdalen with her handmaid Mar­cella (bitterly hated by the Iewes) were not only banished Hierusalem, but barbarously also cast into á Boat without Oares, yet by God's special Providence arrived safely at Marseils. For this Baronius cites in his Margent. Manu­script Baron. n. 5. Histor. Angl, yet preserved in the Vatican Library. Reader, for your greater Satisfaction Bellavo. Tom. 4. Spec. Hist. cap. 9. 95. in these particulars, please to peruse at leisure Vincentius Bellavocensis, that done, you will find no great difficulty in yeilding S. Mary Mag­dalen the singular honour of carrying with her that precious Relique of our Saviours Sacred blood enclosed in à little Vial, and leaving the Treasure to the Inhabitants in Marseils, whe­reof they have good assurance by Tradition perpetuated from Age to Age. These mat­ters waved.

3. My task is now to prove what I asser­ted Disc. 4. c. 8. num. 1 [...]. Reason and Religion, to this Sence. Viz. That the Sacred bloud contained in the fore­mentioned Vial, though at other times hard, [Page 120] black, and congealed, yet every year growes red, liquifies, and visibly boyl's up on the day Sil. tom: 2. c. 12. p. 105 under the Title Mira. perpet: of our Saviours Passion, Usually called Good Friday. The like Wonder is seen, saith Silvest. Petra Sancta the first day of January on our Lords Circumcision, and on the Feast of the Holy Crosse May 3: Silvester moreover ob­serves that upon the Change, or correction of the Kalendar made by Pope Gregory the XIII. this Miracle which before was seen on the now named Dayes answerable to the old Account, keep's yet the same dayes. Viz. Good Friday, the Circumcision &c. But according to the new Change, or correction of the Kalendar.

4. I proved the visible liquifying or mani­fest boyling up of this Blood. 1. By the con­sent of à whole ample Nation, the Kingdom of France. 2. By the Testimony of thousand Ey-witnesses, who have seen it, And what Proof can be greater? 3. Laurentius Surius tell's us That when Anno 1497, He went cut of pu­re Devotion to visit the Cave where S. Mary Surius to. 4 ad 22. July. Magdalen lived in high Contemplation, Her Venerable head was shown him very grear, ba­re, without skin to the Skull, excepting only one little Particle of flesh upon her forehead, which our Saviour is said to have touched. I saw moreover, saith Surius, à glasse Vial with blood in it of à middle colour between black and red, and this the Saint standing neer the Crosse when Christ suffered, took up mingled with the earth it fell upon. All, add's Surius, I conversed with, plainly avouched without he­sitation or doubt, that the Blood shut up in the Vial Visibly boyl's every Fryday in the Ho­ly Silvester cited p. 99. week of Lent. I saw also saith Silvester Pe­tra [Page 121] Sancta S. Mary Magdalen's Head in the Town of S. Maximin, had it in my hands, and admired the gracious Symmetrie of it. Where­by one may Conjecture what great beauty and Comeliness once adorned that Countenance. This Skull and the particle of flesh yet cleaving to the fore head, Clichtoveus also beheld, wit­nesse Clichto. de trib. Magd. part. 1. p, 34 Ferrand. l▪ 1. c. 4. Art, 1. post mediū Silv. p. 106. Joannes Ferrandus cited.

5. Now to rescue the Truth of this liquify­ing Blood contained in S. Mary Magdalen's Vial from all doubt or opposition, please to hear what F. Silvester quoted, recount's as à most clear Evidence of the Miracle. For his own greater Satisfaction He wrote à large letter to à Reli­gious man, then Prior of the Dominicans Con­vent Called S. Sixtus at Rome, who before had been Superiour of the Monastery where this ad­mirable Miracle of the liquifying blood is year­ly seen. The Substantial Contents of his letter are as follow.

6. Diva Maria Magdalena &c. S. Mary Mag­dalen, à Guest, à Teacher of Faith, and of Holy Con­versation in the City of Marseils, where; God dire­cting the Vessel that carried her, she hàppily arrived, is said to have brought with her not an Alablaster Box full of precious Oyntment, but the price of mankind, Enquiry made by letter after this liquify­ing blood. the Sacred Blood of our Redeemer, or at least sand em­brued with that Blood, gathered under the Crosse at Christ's Sacred Passion, And that She being to de­part this life, left the precious Treasure as à legacy to that Province, in reward of her Entertainment .... In the first place, this is thought very strange, that the Blood there, or earth mingled with blood, thrice eve­ry year growes red, melt's and bubbles up, though the rest of the year it bee concrete not ruddy, but rather of à dark colour. This Enquiry I here make being [Page 122] weighty and worth knowing, I consult you who have lived on the place, attentively beheld the Miracle, and Therefore cannot but be so prudent in this matter of Fact as to perswade us that your Eyes were not deceived. This favour I Ask from you, what soever you Say for Truth, shall be esteemed by me à great benefit.

CHAP. VII.

1. I Stand astonished at the Spite and Enuy of our unconscionable D ^r, who could not but know before he put pen to paper, the great Wonders Authors of unspotted fame have recorded of these two glorious Saints. He could not but know in what Strange manner Divine Providence Propagated the two Holy Or­ders founded by S. Dominick and S. Francis, and this without the help of Arms, humane En­ticements, or any earthly commodity. The Propagation of Christian Religion gained much in the minds of men, by it's spreading over all Nations, and upon that Account was deemed by the great S. Austin, Miraculous, And shall we S. Austin lik. 22. de civit. cap. 5. think the large streaming out of Religious Or­ders, visibly before our eyes, altogether desti­tute of Divine Assistance? The D ^r could not but know, if ever he perused History, how many painful Missioners have been sent out of these Religious Orders into several parts of the world for the Conversion of Iewes, and Infi­dels, as also of the happie success they had in drawing innumerable Souls from Infidelity to the Profession of Christianity. Finally he could [Page 157] not but know, that never Protestants (to their Shame be it) did any thinge like them either in the neerer, or further Parts of the large U­niverse, and yet, Forsooth, these Holy Saints, must be laid at, and reviled by à Petit Dr, though he neither refutes one Miracle Written of them, much lesse, can cast à blemish upon their Innocent and Virtuos Lives.

2. I Say he cannot for stark shame deny one Of the Do­ctors fraud and Iugling Miracle Authentically recorded of S. Dominick, or S. Francis, having none of Authority to side with him, should he desperately attempt à De­nial, what does he Therefore? Il' tell you, he proceed's fraudulently, and juggles all along. First he slily passes over the greatest Wonders whereby the glory of these Saints is most advan­ced, not à word spoken to this purpose, and here Lies his Fraud. 2. He pick's out some few Miracles recorded by Authors most capable, at as he thought of bearing Jests, and these he set's forth with huffs and Scoffs hoping by that pret­ty varnish to make all ridiculous. Here you have his Jugling. And cannot an Atheist or Hea­then, think ye, would he try his Ieering Fa­culty upon Scripture Miracles (the whole Story of Samson for example, or of Eves conference with à Serpent) render those in like manner contemptible? Nothing seem's more easy than to flout, (it is the Dr's Usual strain) where the­re is no gain-saying Truth.

3. I Say the Dr waves S. Dominicks great Sanctity and choisest Miracles, and never tell's you of his fasting à whole Lent together with bread and water only; of his admirable Charity, of his desire of Martyrdom, of his profound Hu­mility, in rejecting Ecclesiastical Dignities, three [Page 158] Bishopricks one after another, He Saith nothing of the blessed mans Patience, in enduring the affronts of those wicked Albigenses, when they spit upon him, cast dirt in his face and tyed straw upon his back, to make him Contempti­ble. But did he Therefore repine? No, he went away as the Apostles did, rejoycing in be­ing thought worthy of suffering these reproaches for his Lord and Master Christ JESUS. Not à word have we from the D ^r of the Saints admi­rable Power over Divels, though by making on­ly the Sign of the Crosse he cast seven unclean Spirits out of one woman, that afterward con­secrated herselfe to Almighty God. Not à word The Dr Wa­ves the grea­test Miracles [...]rought by S. Dominick of his ardent zeal for the Conversion of Souls, not à word of his great Austerity, when most frequently he made choice of the bare ground for à bed to lie on, Finally you have nothing of his stupendious Miracles though it pleased God to make the Saint renowned by raising three dead Persons to life again.

4. These and innumerable other certain Surius de de S▪ Do­min 4. Au­gusti. Wonders, Authors of great credit have reco­unted of S. Dominick, and are faithfully colle­cted by Laurentius Surius, but our D ^r neither daring to deny the greatest, nor to discover fraud in any (for that's impossible) guilfully waves all, and content's himselfe with breaking á few Iests upon the Divel, who as the D ^r will have it, Twi­ce Still. page 491. vexed S. Dominick in the shape of à Spar­row while he preached to Religious women, and once in the guife of à Monky. The sparrow, pitifully abused, and insulted over by S. Domi­nick had all his feathers pluck't off, and the Monky that play'd some Monky Tricks before the Saint, when he wrote late at night, was [Page 159] nodded at to hold the candle till his Toes began What things the Dr picks out And laughs at. to burne. With these two Stories merrily told, the Dr sport's himselfe, and his jocular telling them must be thought an ample confutation of all S. Dominicks Miracles, Though he can neither blame the Saint for using the Divel hard­ly, much lesse evince that such matters of Fact, are false or forged. I wish the Dr would peruse the life of the great S. Antony, January the 17. Written by S. Hierom, where he will find what different Shapes the Divel assumed to vex the Saint with.

5. It is time meerly lost to follow the Dr through the rest of his senceless and weak Efforts against S. Dominick, For your Satisfaction here is one. All Authors recount that his Mo­ther near the time of her Travel, had à Vision that She bore à whelp holding in his mouth à Torch, which set the world on fire, à true Presage, as the real effects Shewed, of his il­luminating the world with the light of his Do­ctrin, and burning Charity. No, saith our The Dr's virulent words utte­red against S. Dominick virulent Dr, misconstruing all that Authors Write, S. Dominick was à true Fire-brand, ha­ving not near so much light, as heat in him. And thus he misinterpret's others, that call the Saint à Lyon upon the account of his undaunted courage in preaching boldly Christ's Doctrin to those pernicious Albigenses, and how effe­ctual his Preaching was, manifestly appear's by the innumerable Conversions wrought upon them. This Truth confessed by all Writers is à clear Testimony of the Saints light and ar­dent Zeal, prognosticated by that burning Torch, which his Vertuous Mother saw be­fore his Birth.

[Page 160]6. Again, saith our Dr, Lewis of Grana­da Lud. Grana. Con. 1. de S. Domin. recount's that S. Katharine of Sienna had by Revelation, or saw in some Vision, the eternal Father producing his Son out of his mouth, and S. Do­minick out of his Breast, and said, the one is my Son by Nature, the other by Adoption. The most Blas­phemous comparison of all other, saith wise Dr Stil­lingfleet, Yea horrible blasphemy, to se à Fire­brand compared with the Son of God. Answ. The most ignorant Cavil that ever came from Dr. Pray you tell me, when Divine Wisdom, the Second Person of the B. Trinity, The First be­gotten before all Creatures, avouches of it selfe. E­go ex ore Altissimi Prodivi. I came out of the mouth Eccl. 24 5. of the Highest, and the most learned Expositors upon this Passage, teach with Lyranus, that by The Dr's ignorance discovered. Os, the mouth of the Highest, is meant, Mens Divina, the Divine understanding whereby the Eternal Word is produced, as our sensible words are by the mouth, Tell me I say what blasphemy lies here? Now, that the word, Mouth, accor­ding to the Phrase in Scripture properly signi­fies, Mens, or the Intellectual faculty, is ma­nifest Psal. 39. 30. by the Royal Prophet. The mouth of the just shall meditate wisdom, id est, The mind, or understanding Meditates, not the mouth that only speak's what the mind conceives. Nei­ther is there the least shadow of Blasphemy in the other Part of the Vision, where S. Domi­nick is said to be produced out of the Breast or charitable heart of the eternal Father, Answera­ble Hier. 31. 3. to that of the Prophet. Charitate perpetua dilexi te. I have loved thee with everlasting Cha­rity, and the manner is signisicantly expressed by S. John. Sic Deus dilexit mundum &c. So God Joan. 3. 16. loved the world, that he gave his only begot­ten [Page 161] Son for us. If the D ^r tell us, God hath neither Breast, nor heart, he bewrays his igno­rance and knowes not that even Scripture it sel­fe (and so may Saints) often speak Anthropa­pathw̄s. For example, Cor meum ad Moab, saith Jerem. 4 [...]. v. 36. God, Tactus dolore cordis, with à hundred like Expressions. O▪ But the comparison between the Divine word and S. Dominick seem's horrid. Pitiful. Adopted Children by Grace are right­ly called filii Dei, Sons of God, and the increa­ted Rom. 8. 17. Word is also called the Son of God. Filius meus es tu Ego hodie genui te. Doth this compa­rison offend? No; Because there is no com­parison between Infinit and Finite, Eternal and temporal. Know therefore, M ^r D ^r, that the Generation of the Divine Word, was is, and ever will be Infinite, necessary, natural to God, and Eternal. The Filiation or Generation of No compari­son between the eternal Generation of the Divi­ne Word and the filiation of adoptive Children by grace. God's adoptive Children by Grace, is quite con­tray, purely free to God, not due to mans Na­re and lastly temporal, Sicut modo geniti Infantes &c. As now new born Children, Writes the Apost­le. These things are so plain to every young Student in our Schools, that the meanest Wit would be ashamed to propose them as difficulties, yet our Dr magnifies all as great matters, yea high Blasphemies. Much Patience, believe it, and no little labour is necessary to rectify halfe Scholars, when the matter concern's à Speculative point above their skill.

7. More trash followes in the D ^r, not worth mentioning. The Divel saith he, once threw à stone at S. Dominicks Head, and hit only his Cowle. That is much like you M ^r D ^r, the Divel missed his Mark, and would have hurt or killed the Saint, you would decry his Mira­cles, [Page 162] neither throw succeed's, both Casts are in vain. Another time the foul Fiend came to Confession to S. Dominick, But the Saint, saith our D ^r, presently smelt him out. And so may any soon smel out your Spite against the Saint, that slightly ponders your new strange way of impugning his Miracles. It is worth the while, Courteous Reader, to have this one point brief­ly laid forth.

8. Who ever will peruse Fr. Munio his com­mand, Munio 7. Generalis Ordinis S. Dominici Apoldia in vita S. Do­minici. laid upon Theodericus de Apoldia, and A­poldia's letter to Nicolas the IX. General, may find the life and Gests of Blessed S. Dominick Written by three or four Generals of that Holy Order, men famous for Sanctity. The Venera­ble B. Jordanus, S. Dominick's Immediate Suc­cessor, Great Au­thors who have Writ­ten of S. Do­minicks Miracles. was the first. Fr. Constantinus another, S. Humbertus à third, to say nothing of Fr. Gerardus Provincial, who returning from à General Chapter held at Luca in Tuscany, brought with him Authentical Testimonies of S. Domincks Miracles, many were sincerely atte­sted by à Person that lived with that Saint, Others were collected out of most credible Au­thors. These collections presented to Pope Gregory the IX. (certainty being given of their Truth by sworn Witnesses) prevailed so far with his Holines, that he approved all, as ra­re Examples of Virtue and clear Signs of Sanctity. All approved by the See Apostolick. Hence I argue, He that takes on him to im­pugn Miracles Written by grave Authors, and hopes to decry all by only relating what is said without producing one Witnesse against them, Shewes neither VVit nor Learning, and there­by becomes ridiculous, but D ^r Still. evidently proceed's thus, Ergo he shewes neither VVit [Page 163] nor Learning; No VVit; because he only tell's us, what Authors have VVritten of things known before he ever set pen to paper. No Learning; because he refutes none of these matters of Fact upon any Authority or reason, but only tell's us his incredulity is so strong, That he will not believe them. Observe his Proof. He, saith the D ^r, that can believe those Miracles reported of Dominick, need's not stick at any of the rest, Viz. Of the Saints Books being preserved dry in the midst of water, of his VVritings kept dry in Surius cited. the midst of Storms, of his earnest Prayer in behalfe of forty English Pilgrims going to Com­postella, Surius p. with me 533. unfortunatly cast away in à River neer Tholouse, whom the Saint Miraculously re­scued from drowning, by his Tears and Prayers before whole multitudes, Of his raysing from the dead the Cardinals Nephew called Napuleon Surius page 540. seen and attested by innumerable Spectators; of the Miracles wrought by S. Domnicks Rosary &c.

9. Now having said thus much, that is ba­rely related what great Authors recount of this blessed Saint, our D ^r that never wrote any thing solidly in his whole life, very wisely end's thus. He that sees susficient reason to believe the re­ports The Dr's simple ex­ceptions against these Miracles. of these things upon their bare words, must rest satisfyed, that S. Dominick wrought Miracles. Can any thing be more bare, Blunt, and simple? Ey-witnesses saw these Miracles, many have been attested upon Oath, Saints and learned men have left them upon Record, the See A­postolick never proceeded to Canonize S. Do­minick for à Saint, without great Moral cer­tainty first had of his Miracles, No Author of credit ever contradicted them, yet all this Mo­ral [Page 164] Evidence grounded upon humane Faith, our D ^r, unworthily call's Reports, and bare words. Judge, Courteous Reader, who Word's it The Dr cheats his Reader. most, those Witnesses or the D ^r? They, (as you have heard give in their Proofs, The D ^r wit­hout the least hint taken from Authority or rea­son, tell's you upon his own Parole (not worth à rush) you are not to believe them, Therefore he (and not they) cheat's you with bare Words. I never yet saw Sectary like the D ^r, mighty bold in asserting, but most cold and faint at his Proofs, when called on to make his Assertions Good. He must therefore either Judge those he Wri­tes for horribly simple, and reckon of them as Sots; Or like one puff't up with à vain Opi­nion of himselfe, perswade us that his bare word is to be taken, while he run's on in an end­less Tattle, and proves nothing.

10. In the next place our D ^r has two or three blowes at the humble Seraphical S. Francis, but so unhandy or little dexterous, that I am asha­med to read him. The humble Saint is said to have tamed à wolfe by making the Sign of the Crosse upon him, and S. Tecla witnesse S. Am­brose, tamed wild beasts ready to devour her. What greater hurt in either VVonder than in What tri [...]s­l [...]s the Dr Produces against S. Francis. Daniel's asswaging the fury of savage Lyons? A­gain, saith the D ^r, whereas Christ and his A­postles; thought it enough to Preach only to men and women, S. Francis his Charity went beyond theirs, and by the Counsel of Brother Sylvester and Sister Clare, goes to Avagna, and finding there great multitudes of Birds preached to unreasonable creatures, Saying. My Bre­theren (such was the language of the humble Saint) you ought to praise your Creator who has given [Page 165] you wings and provided for you, without your care. The humble Saint assures our D ^r that long be­fore he preach't, those three blessed men in Daniel, Sidrach Misach and Abednago taught Daniel 3. 77. him to exhort as he did, who invited not only the Birds of Heaven but the Mountains the fo­untains, the Sea and all the fish in it to blesse and Praise their Creator, And is this either hay­nous or Criminal in the D ^r' ^s Divinity? O but but the Birds stretched out their necks, clap't their wings, opened their Bills, and looked ear­nestly upon S. Francis. To satisfy the D ^r I'le tell you à Certain Story attested by innumerable Ey-witnesses; You have it in the life and Gests of that Admirable Saint S. Thomas Cantilu­pe, Bishop of Hereford, cited above.

11. It happened that Edmund Earle of Cornwall once invited S. Thomas to say Masse at his Castle of wallingford on the feast of Pen­tecost, whereunto the worthy Bishop conde­scended, and while he was preparing himselfe to offer that unbloodly Sacrifice by Singing the Hymne. Veni Creator Spiritus (suitable to the A certain VVonder of birds singing with S. Tho­mas Canti­lupe. Feast) behold upon the Intonement of the first Verse, à flock of birds beating their wings and opening their bills, sang their musical Notes over against the Chappels window, jointly with the Bishop. VVhen he began the second Verse, the birds with voice and wings applauded as befo­re, and so continued their musick, strophe after strohe, till the whole Hymne was ended. The Earle and all (who were many) that heard and saw the VVonder going out of the Chappel, got à full sight of the Birds, Judged them to be about forty in number, and prudently thought them Ordered by Almighty God to VVitness, how [Page 166] acceptable that Oblation was, whereunto the Holy Bishop then prepared Himselfe and piously performed.

12. VVhat sayes the Dr, to this Story ta­ken Se R. S. Chap. 23. page 292. out of the Authentick Gests of our worthy S. Thomas (called in my Manuscript the 25. Miracle) and faithfully related by the Collec­tors of those Gests Quoted above? VVill he grant or deny? If he own's all as true, well might those little Birds to whom S. Francis spa­ke by some Secret and Divine impulse stretch out their necks and clap their wings at the Saints Preaching, as these other did at à worthy. Bishops intoning à Sacred Hymne. If the D ^r think's to Discredit the Relation by one of his Jeers, have at him. I will prove it upon humane Faith far The Dr can­not quilble at this Mira­cle. more creditable, than that Calvin wrote his Book of Institutions, Or that M ^r D ^r ever took Degree in any University I say if we rely on Re­cords only. VVe should have Good Sport would it please him to Put what I now hint at, to à severe Trial.

13. The last exception made by the D ^r a­gainst the Seraphical S. Francis, concern's the bleeding VVounds in his side, hands, and feet, Paris Hist. Major. Ti­gur. in print. 1589. so wonderfully concealed (saith our D ^r) that no man could discern them. Shall we silence this Talker by the Testimony of Three irrefragable VVit­nesses? The famous Matthew Paris highly estee­med by Protestants for his faithful Diligence; Se prote­stants Apo­logy tract. 2. cap. 3. sect. 1 subd. 4. page with me 538. and Sincere Narration of Truth (Nay one whom these new Gospellers challenge as à member of their Church;) VVrites thus of S. Francis: Be­fore the day of his death there appeared wounds in his Body, hands feet, and side, freshly bleeding, such as appeared in the Saviour of the world hanging on [Page 167] the Crosse, whereupon many Cardinals repairing to him demanded what this strange Sight meant; He answered this sight God Visibly showes in me, that you may believe in him whom I have Preached, Christ Crucifyed. Yet more. These wounds you see in me so open and bloody shall soon after my death close up, and be whole like my other flesh. Thus this exact Historian, and if exact, Judge Reader, whether the D ^r err's not, in Bonaveo. in vita S. Francisci cap. 18. saying No man could discern them. S. Bonaventure à great Doctor and Cardinal speak's largely both of the reallity of these VVounds, and li­kewise of their Visible appearance, adding that the wound in his Side, pierced as it were with à Lance, often sent forth Blood so copiously, that his Coat, and Under-wear, became wet by it. All this was Visible. Much more you have in S. Bonaventure which I Omit for brevities sa­ke, and only note that the Saint indeed endea­vovred by all possible means to conceal his VVo­unds (which perhaps occasioned M ^r D ^r to Say ut eorum occulta & mira vis stigmatum manifesta pateret claritate signorum S. Bonav. no man could discern them) But in vain, saith S. Bonaventure, For God who to his own glory had stamped the Marks upon S. Francis, ma­de them manifest by their own clarity. Moreover, this admirable Miracle attested by certain VVit­nesses, Two Popes Benedict the XI. and Paul the V, (here is à Third Testimony) have ap­proved, VVhereof à yearly Memory is kept by an Office ad Libitum, upon the 17. of Sep­tember. I find (tis true) some little difference in Authors concerning the precise time when these Marks were imprinted upon the Saint, but hitherto never met with any man of Credit that Questioned the matter of Fact, their Truth I mean, and visible Appearance.

[Page 168]14. Hence I challinge D ^r Still. to give The Dr re­turns no answer to these Proofs. weight for weight, That is, to prove upon Au­thority equal to mine now produced, that my Allegations are false, if he failes in this (and fail he must) what can be more demonstrable, than that he speak's at random, while by way of Contempt, he calls this great wonder upon S. Francis, à doughty Miracle? Observe Reader Two idle words of Contempt ( Doughty Mira­cles) the D ^r (not able to cite one Author con­trary), manfully Opposes to our Popes and other Witnesses, and Thinks that stronge enough to weaken all we have said, though thousands and thousands believe the Miracle upon the Authorities already set down, he cares not one whit. Is not this à doughty D ^r?

CHAP. VIII.

1. IT seem's our D ^r (much Put to it) flags extreamly, in waveing the main Que­stion proposed in my former Treatises, where I required an Answer to such Miracles as have been demonstrably done in our Age, as also to others approved by the Church. [Page 169] These I urged. The Miraculous cure of John Clement at Montagu, and largely insisted on that known Miracle wrought at Zaragosa, and no lesse fully set down that glorious Miracle ma­nifestly done by S. Xaverius upon F. Mastrillo at Naples. I have more over, to Silence the D ^r, related the many clear Miracles wrought by S. Thomas Cantilupe, adding likewise that much famed and certain wonder, of S. Januarius blood Visibly boyling up and seen by Thousands and Thousands with many more mentioned above, all attested by undubitable Witnesses and appro­ved. He Shift's off the main difficulty. Now our honest D ^r without any tolerable Answer given to these Manifest Evidences (which should have been his Task) wisely shift's of all, (though provoked to reply) and fills one and thirty leaves at least, from his Page 513. to pa­ge 546. with à List of Miracles, which however true in themselves, yet their Truth comes not neer to the Evidence of these other great won­ders: And thus he would remove the Trial of our cause while we produce certain Miracles, to the Examination of some lesse clear, and certain.

2. Before I touch upon some few (à few will serve the turn) of the D ^r' ^s long Muster-Role, collected for the most part out of Mr Cressy, Ioannes Capgrave, Ioannes Colganus, and Ioannes 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 D ^r, (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 [Page 170] true or false is the only matter in Question. Should not the D ^r, 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 D ^r 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 D ^r) 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 D ^r 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 D ^r in his long Carrier all through) whether I speak not Truth. M ^r Cressy's, whole Book, though once perused, I have not at present, speak's as the D ^r tells us of many Saints, S. Iustianus, [Page 171] S. Ositha, S Clarus and others, that walked, as the Report goes of S. Denis in France, with their heads cut off. M ^r D ^r 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 D ^r 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 D ^r 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 Sun­beams, tell me I say, Whether of these two Miracles may seem the more odd and extra­ragant. Viz. That the Sun-beams supported [Page 172] 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 [Page 173] 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 there cited, Nec quidquam opsonii intra admisit. He ea­te no meat, which is not to Say he eate nothing. for he might well feed upon bread, Fruit and such like things. Now, if as some Criticks note, Opsonium properly signifies, Piscis assus, broyled Fish, there needed no Miracle to re­frain from that à whole hundred years. For as much as concern's the long lives of many not [Page 174] only mentioned in Scripture, but in known History also, see Colganus his large Notes whe­re, Colgan. in vita S. Kie­ran. 5. Mart. page 466. num, 42. you have his Authors Quoted, and here he meets with à D ^r who repeats much of what he Writes, and thinks to refute all by à simple Nar­ration or barely telling us He writes so and so. VVas there ever such à way of impugning Au­thors found out before this new Invention of M ^r D ^r? Yet thus he hold's on Page after Pa­ge, now he makes sport with the raising of à dead Robin-redbreast to life, now with S. Juo's boots. Now he brings in à Story of à Bull gi­ving Still. page 527. as much milk as any Cow, And, which I casually omitted, Ask's whether any thing was ever done by Christ and his Apostles like the turning of Butter into à Bell, as S. Oudoceus Capgrave in vita S. Oudocei page 258. Bishop is said to have done, VVitness Cap­grave? Yes M ^r D ^r, both you and I have heard of as great Changes. Viz. Of Lot's wife tur­ned into à Pillar of Salt, and water changed into wine: In case these Examples satisfy not, you shall have more, Authentically recor­ded.

6. Here, methinks, being quite wearied in following the D ^r thus far, it is high time to An Atheist may reject the Miracle in Scripture upon the Dr's Prin­ciples. leave the remainder of his Collections to the Judgement of every prudent Reader, with this true Observation upon them, that if Jeers and Derisions can do it, the D ^r has behaved him­selfe manfully, and taught every Atheist by his Procedure to slight all the Miracles God hath done, upon this principle. Miracles seem won­derful to his short Knowledge ergo ought to be vi­lifyed, If he has any better Argument, bla­me me boldly. Hence proceeds his frequent and no lesse impertinent Interrogatories where [Page 175] speaking of S. Mochteus long Abstinence, he Ask's whether it be not à pretty reasonable Fast, for à man? Mentioning some that speak in their Mothers wombe, he would know whether the Baptist Leaping in his Mothers belly was comparable to this? And in recounting other Miracles he wisely Demand' s are not these now pregnant In­stances, how such Saints exceeded Christ and his A­postles? And this Question comes over and over. Did Christ and his Apostles any thing like to these Miracles? Pitiful, Impertinent, neither he, John 20, 30. John 21. 25. nor I know what Signs and Miracles Christ wrought, Witnesse S. John, Nay more; were the many other things, saith the Apostle, Christ did Written in particular, the whole world would not contain the Books that might be Written, notwithstanding the D ^r remit's us to what Christ and his Apostles did.

7. For an upshot of this whole matter, the Still. p. 565 D ^r leaves the Reader to Judge, whether the Testimony on which these Miracles have been re­ceived, ought to be compared in point of Credibility, with that Testimony on which the Christian Church hath believed the Miracles of Christ and his Apostles? I Answer, the D ^r cheats the Reader, For the true Christian Church believes the Miracles of Christ and his Apostles upon Divine Testimony by How the Dr cheat's his Reader. à certain act of Faith, These other Miracles mentioned by Colganus and Capgrave, rely at most upon humane Authority, And If they force from us à probable Assent (wherein there is à great Latitude) That's all and aboundant­ly enough, because I am apt to think, that when Cronology and other main Circumstances come to the Test, chiefly about the long Lives of some Saints, and other strange Wonders, [Page 176] much may occurr to à diligent Searcher not too well grounded, But to Decry all as the D ^r doth whilst he Examins none, is foul play, and a­bove measure blamable, For it seem's morally Impossible, that after so great pains taken by Authors who carefully remit you to Their Ma­nuscripts, and other Testimonies, all should prove Forgeries, though some Perhaps may be doubt­ful, or in à mean Degree propable; If evinced False, we utterly reject them.

8. The D ^r in the Close of his Discourse to gain credit for his pains, Tell's us, he has not ra­ked the Kennels of Iacobus de Voragine of Cantiprata­nus, and such like Writers (of no Account it seems with him) But made choise of latter Au­thors praysed and highly approved by learned men. Capgrave, saith he, was esteemed one of such excellent parts, that he had scarce any equal, no­ne Superiour to him in England, in his time. Colga­nus his first Tome, containing the Acts of the Irish Saints, was published with great Appro­bations from the General of his Order, the Pro­fessors at Lovain, from the Ordinary Censor Li­brorum, and four Jesuits, having, besides the commendatory Epistles of Vernulaus and Erycius Puteanus. Now saith he, the Jesuits collections at Antwerp begun by Bollandus, and continued by Henschenius and Papebrochius, were Published with as much Ostentation of care, and Judge­ment, as any thing can be set forth in that kind. Thus the D ^r.

9. Reader I would willingly know what har­me is done to these Authors by M ^r D ^r? whe­rein, I beseech you, has he lessened rheir cre­dit? Has he clearly shown the Original copies from whence they took Miracles, Forged? [Page 177] Has he disparaged in the least Degree the Au­thenticalness The Dr dis­parages none of these Re­cords, but is apt to think something may be à misse in them. of those Records? Has he upon any good Authority proved so much as one of these Miracles false, or improbable? No, he never fall's upon this solid way of reasoning. What then dos he? I told you he barely re­lates what Authors write, and there forces in à Jest or an impertinent Question, leaving eve­ry matter of Fact unexamined, just as it was before, If true then, it is true still, if doubt­ful, t'is yet doubtsul, if probable, still pro­bable. Here is all you have from our Dough­ty D ^r, who confesses his own lost labour plain­ly enough; So that what ever, judgement, saith Still. page 567. he, be passed upon the Miracles, they cannot deny the Books I have made use of, to be of greatest Autho­rity of any extant in this kind, and yet after all I am apt to think, they will meet with à great deal of Infidelity from all, that have not captivated their understanding to the Obedience of the Roman Faith. I am apt to think. M ^r D ^r! What à faint Ex­pression is this? Who holds himselfe obliged to captivate his understanding to your Thoughts? Had you truly told us, that these Miracles u­pon due Examination have been proved false, or improbable, had you shown their Original Re­cords unauthentick, you 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, S ^r, I pray, VVhat ad­vantage gain you to your cause in telling us tho­se Books are highly approved, if that for which [Page 178] 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 [Page 179] 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 [Page 180] 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 uns­l [...]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 Act [...] Sanct. Bolland. & Hensch. mense Ian. in Praefa [...]. 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 D ^r'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 [Page 181] 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 D ^r 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 places, These done before Ey-witnesses were spread abroad, some few first hearing of them, held all upon humane Faith credible. Passing further from hand to hand, They became mo­re [Page 182] known, and induced many to Assent upon this Motive▪ that prudent men, not suspected of Guile, said they had received them by word of mouth from Persons very pious who saw such matters of Fact, or at least had them from ot­hers that conversed with those Ey-witnes­ses.

14. Now further; This humane Tradition Why our Sa­viours Mi­cles became more famed than others. (for Still we abstract in our Discourse hitherto, from Divine Revelation) concerning Christ's Miracles, which at first took its rise from Few, as the multitudes of Christians encreased, beca­me more Universal and generally received, be­cause all that owned our Saviour to be the true Messias, and most deservedly the greatest Thau­maturgus that ever was, held it their Duty to make his admirable Wonders known all over, Fathers preserved them in the Memory of their Children, These, Age after Age, left them to Posterity, the Christian Doctors and Pastors every where spread them abroad in their Wri­tings and publick Sermons before whole multi­tudes, Both Iewes and Hereticks also, con­curred not à little. Here in briefe (though much more might be said) you have the true Reason why our Saviours Miracles were famous the whole world over, and therefore handed down by Universal Tradition, which, you se, cannot be so General in behalfe of Miracles wrought in the Church afterwards, Though they be most unquestionable. So Providence has ordered, so Reason also Dictates, That God and man should be more Universally ho­noured for his admirable Works, than man only, the Lord of all, more than his Servants. Thus much premised.

[Page 183]15. You shall see, how far the Parallel goes between our Saviours Miracles, and those wrought by Saints. S. Thomas Cantilupe, for exam­ple, most certainly raised many from the dead, So did S. Dominick as is proved above, Others restored sight to the borne blinde &c. These like our Saviour's done before many Spectators in particular Places, were Divulged abroad, and upon humane Faith gained at first Credit with those who saw them not, Because prudent Per­sons of unspotted Fame, boldly avouched they had seen the Wonders. Thus our Saviours Mi­racles became at first famed, and induced others (no Spectators) to believe them upon humane The fame of Miracles, first groun­ded on sight and expe­rience. Faith. From this Fame first grounded on Sight or experience, Tradition took its rise, and ever since Those Miracles were wrought, preserved à memory of them among men, Very Univer­sally, as to our Saviours, though lesse general in behalfe of Saints, for the Reasons now gi­ven; But this, as I said, impair's nothing the Moral certainty of latter Miracles, seing the first Ground where on all true Miracles rely (if we keep within the bounds of humane Faith) is one and the same, That is, They were manifestly seen, and most faithfully related to others.

16, If therefore our Saviours Miracles beca­me thus Publick before Scripture registred them, and the Miracles of Saints (seen and attested by Ey-witnesses) were in like manner spread All true Mi­racles apt of their own Nature to gain Vni­versal assent abroad before Records preserved them, It follo­wes, that all, of their own Nature, are apt to gain an Universal Assent, had all been alike Famed and Vniversally Published, but because this Publication ( an effect only of the Wonders) by Ac­cident, (or Providence rather,) was different, [Page 184] very general for some, not so general in others, Hence our Saviours Miracles (as they highly deserved) gained credit Universally, others not so Generally, which, as I said, nothing abates their certainty, while the foundamental Gro­unds. (Viz. Sight and common Humane consent) make all alike morally certain. And thus I ar­gued Page 1. c. 9. num. 16. against Mr Dr in the last little Treatise. If the common humane Consent among Ancient Christians, supposed neither Divine Revelation nor infallible, rai­sed our Saviours Miracles to an Evident Credibi­lity in those Dayes, why should not the like common Consent of Christians now advance our approved Miracles to the same certainty, or Evident Credibility? O but many boggle at the Miracles of the Church! And did not mo­re boggle at those wrought by our Saviour? The Procedure in both cases is alike Blameable, While clear Evidence taken from Sense, and common consent, makes either All, or none cre­dible, and morally certain.

17. A second Degree of certainty and lesse, Two other degrees of Certainty. is had, when Those who write of Miracles re­ceived not Information from the Ey-Witnesses Themselves, but (as we say) at the Second hand from such, as Treated, and often conver­sed with them. Of this nature, Bollandus ci­ted saith, many are recounted by Iohn Moscus, S. Gregory, and our Venerable Bede. A third Moscus in [...]. prato Spiri­tuali. S. Gregory in Dialogis. & Beda in Historia Anglicana, Degree of certainty depend's on such Historians as either made their Collections from those who Saw Miracles, or Testifyed they had heard of them from others that had seen Them, or fi­nally from undubitable Monuments, Attestations, and Commentaries published by Ey-witnesses, Or at least from prudent Persons who said, They [Page 185] wrote nothing of Miracles, But what they had received from such as had conversed with the Spe­ctators. Hence you se, That when these mat­ters of Fact are examined, The last Proof, while we plead by Humane faith only, is brought to those who were Ey-witnesses. Now whether Capgrave and Colganus ever rely on so sure à Foundation, (unlesse we had à View of their Monuments and Martyrologies) cannot, I think, be easily decided; However, to End all that relates to their strange Wonders, you shall se how fairly I deal with Mr Dr.

18. Let us Suppose, that the Very most are more than doubtful, or that many (for all can­not Though par­ticular Au­thors fail in the account they give of Miracles, yet the Church is at no losse, and why? possibly be so) far recede from the Purity of Truth, or finally that à great number of Col­ganus his recounted Miracles appear not to à Ju­dicious Reader Probable, I say (notwithstanding so many foul, either real or imagined Blurrs) The Roman Catholick Church is yet at no losse, while She can make an exact Inventory of à thou­sand other Evident Miracles wrought only in Her, and by Her faithful Children, which neither Dr nor any, Maugre all the Spite in Hell, shall once dare to gainsay by Authority and reason, So pon­derous They are, and so powerfully convincing, that the more Malice strives to Eclipse their Glo­ry, they more glorious the appear. Of these I have given you many above though not halfe of all; The Tenth part whereof would require volumes and large ones too.

19. Most justly Therefore may I stand asto­nished Reas. and Relig. Disc. 2. c 8. from n. 3. to n. 31. and. c 9. at the Dr's strange Proceeding with me upon this Subject. I pressed him again and again to Deny if he durst such plain Miracles as were set down in my former Treatises; These he [Page 186] shamefully waves, or lightly skip's over, Thin­king it advantage enough to treat matters, which no man gave him Occasion to handle, And therefore fill's page after page with à long List of other Wonders, which he would fain blow away with the breath of à few Jeers, for he refutes none by Authority and reason: I say Contrary could he do so, (though he never hit's on this solid way) he proves nothing against the certain Miracles wrought by Saints in our Church, un­lesse this weightlesse Consequence be look't on as conclusive: Some Miracles recounted by Private men seem doubtful, or disputable. Ergo all ot­her, Though manifest upon humane Faith, deserve the like Censure, and are to be vapour'd against as unvaluable. Is this Procedure tolerable, or any thing like fair Play? Judge Reader.

20. Now because our D ^r who flurt's at eve­ry one, seem's lesse satisfyed with the Collec­tions of Saints Lives, and their Miracles set forth at Antwerp and published, as he Saith, with much Ostentation &c. Those two worthy Writers Godefridus Henschenius and Daniel Papebro­chius, yet living Petition M ^r D ^r rigidly to exa­men what ever he deem's amisse in the three To­mes of April already printed, And if after an attentive Inspection any one particular appear's to him erronious, false or improbable, Their earnest desire, I say, is that it be plainly re­presented in Latin; This done they engage if à full Satisfactory Answer be not returned, to acknowledge their Mistakes: The Challenge here made is modest, will our D ^r accept of it? Will he decline hereafter meer empty words that signify nothing. He is apt to think there is much amisse, à great deal of Infidelity, though [Page 187] as yet, he never had the Grace or face to tell us, where, or in what particular This much Amisse lies?

CHAP. IX.

1. MR Dr to make his Assertion good of page 568. Miracles ceasing in the Church, produces in the first place the Au­thority of S. Chrysostom, whereat every Rea­der may justly wonder, seing it is more than evi­dent that the Saint upon Several occasions so stifly defend's what Catholicks now hold, that he cannot by Violence be wrested to à contrary Sence. A few clear Testimonies only shall be sufficient, to allege all he hath upon this Sub­ject, would be both tedious, and needless.

2. The Saint pondering those words of the Psalm. Memoriam fecit &c. Saith God never ceased to work Miracles. For this is to make à memory of [Page 188] himselfe. He never intermitted, never desisted in eve­ry Chrys. in Psal. 100. in Edit. Pa­ [...]is 1588. Generation to show Miracles, and by admirable things to stir up and encourage the duller sort of Peo­ple. For those who are endowed with á noble mind and given to the Study of Philosophy. [...], stand in no need Miracles never ceased in the Church. of such Signs or Miracles, because it is Said, Blessed are they who have not seen, yet believed; Now Seing God hath not only care of such, but of duller Capacities also, his Goodness surceased not to work Miracles frequently in every Age. Then S. Chrysostom set's down the Miracles wrought by Divine power while the Iewes were Captives in Egipt, at their leaving Egypt, in the Desart also, in Palestine and Babylon. Next, he enumerat's the Miracles done after our Saviours comming, and Such, saith he, are wrought among us this present Day. Finally, he ad­d's. If you will hear of those Wonders done in our Age, the Translation of S. Babylas Holy Body to the Temple of Daphnis, when the Divel was manifestly silenced, conquered, confounded, and the worst of wicked men Julian the Apostata Mira­culously strucken dead, This Translation, I say, of that Holy Body abundantly testifies. Thus and much more S. Chrysostom speak's to our present Purpose of Signs and Miracles shewed in his Age; And can any believe that so great à man ever contradicted himselfe in à Doctrin so plainly delivered? Mark his significant Expres­sions. God never desisted, never ceased, never vvas vvanting in Working Miracles, Generation after Genera­tion, And though he did them not for wise Phi­losophers, or the learned Believers Yet they were useful, profitable and necessary to others whose faith (as I noted) els where, would have [Page 189] grown cold, had it not been sometimes excited by Powerful Signs from Heaven.

3. Another Testimony pregnant and con­vincing Chrysost. contra Gen­til. lib. uno Tom 5. Paris print. is taken out of S. Chrysostom, where he relates at large the life and glorious Miracles of S. Babylas Bishop of Antioch, á most renow­ned Martyr. Christ our Lord, saith the Saint, the night before his Sacred Passion calling his Disciples together forewarned them of many Things, and Prophesied thus. Verily I say un­to you, He vvho believes in me, the VVorks vvhich I do, he shall do, and greater than these (A plain Passa­ge produced against the D ^r in confirmation of latter Miracles, whereunto he never replyed.) But some perhaps, will demand, where are our Sa­viours words verifyed? S, Chrysostom Answers. If any take into his hands that Book of Scripture called the Acts of the Apostles, he shall find Per­sons lying sick in bed, cured by the Shadowes of the Apostles, many also Possessed with Di­vels▪ This reason produced by the Saint proves latter Miracles wrought in the Ghurch. and furiously raging, freed by à touch only of S. Paul's Garments, which things, if any Say were Fictions or legerdemain. The Won­ders (Mark his words) novv seen, are more than enough to stop the mouths, and tye the Tongue of so impu­dent Blasphemers. Observe the Saints Reason. For there is no Country, faith he, no People, no City of the vvorld, vvhere these nevv Miracles have not vvith Apostolical Miracles in found S. Chryso­stom. Prayse been famed, and publickly divulged. That is to Say. All have heard of the infirm cured, of possessed Persons freed from Divels, in à word of such Apostolical Miracles, which would never have filled mens minds with Admiration (as we se done) had they been Tales, or feigned Stories. Thus S. Chrysostom (after he had re­proached the Gentils upon the account of their [Page 190] licentious feigning Wonders) discribes at large the undoubted Miracles wrought by S. Babylas both living and dead, so clear and admirable, That they verifyed our Saviours Prediction of greater to Se S. Chry­sost. with me p. 873. be done in ensuing Ages. Yet more, consider, saith S. Chrysostom, what Pompe that wicked Emperour assumed, And do not slightly passe it over. Here you might have seen his Royal attendance, his armed Souldiers, and the Monarck in the midst of his Courtiers entring the Temple cloathed in Purple and Princely Attire; richly adorned with Iewels and innumerable precious Stones; Besides, à refulgent Crown on his head gave mighty lustre to all his Pride and glory? When behold the Servant of God, S. Babylas, like ano­ther Elias or S. Iohn Baptist, with an undaunted Spirit confounded his folly, suppressed the Ty­rant, and drove him, though Majestically at­tended, out of the Temple. Thus S. Babylas stop't the mouths of the impudent, who think, forsooth, the Power we asscribe to the Apost­les nothing but vain boasting; Thus he proved by Laying forth the like Signs, that what those first Blessed men did, was from Power given by God, above the force of nature. Much more S. Chrys: page 878. S. Chrysostom relates to the eternal glory of this renowned Martyr while he lived, to set down all particulars would seem over long to the Reader.

4. A few words therefore of S. Babyla's ma­nifest Miracles done after his death, For as S. Chrysostom notes, the dayly Miracles wrought by Martyrs now glorious in Blisse are many, and amply proved by the frequent Concourse of Peo­ple to honour them with the like honour as is [...]ven to S. Babylas.

[Page 191]5. When S. Babyla's Martyred Body was by the Emperour's command brought neer to the S Chrys. page 884. Temple of Daphnis, à place where all Debau­chery and wickednes reigned, Behold à certain small and gentle Air, breathed out on all sides where the Martyr lay, wrought so Power­fully Miracles wrought by S. Babylas after his death. upon the minds of those formerly Debau­ched, that they loathed their past Wickednes, and after they had been where the Saints bones were, found in Themselves à strange Alteration, now thoughtful of nothing, but of living à Vertuous life for the future. Dismissed from S. Babylas's Shrine, à strange amendment followed this stupendious Miracle, not easily read of in the lives of other Saints. An eternal silencing the Divels, that used to give Lawes in the Tem­ple of Daphnis was so Prodigious, saith S. Chry­sostom, S. Chrys. page 885. That if any doubt of the admirable Wonders of Christ's Apostles, he or they ought to desist from that Impudence, and cannot but be induced to à right Beliefe, upon à serious View of those Miracles wrought by S. Babylas. But won­der nothing, saith he, the Power of Saints is so great, that Divels cannot endure their Very Shadowes, Nay, fear the very Shrines and Gar­ments page 882. of Martyrs, whence it is, that God has left us their Holy Reliques. And then further tell's you, How S. Babylas discovered the Gentils Impostures, laid open their cheats, and gained by the Miracles he wrought immortal prayse and glory. Thus much I have faithfully collec­ted out of S. Chrysostom's long Discourse, Jud­ge Reader whether the Saint be not à strong Maintainer of Miracles?

6. Judge Reader also, whether our Dr Dr Still. page 578. Shuffles not, when to cast a Mist before à [Page 192] vulgar Reader, he distinguishes between [...] and [...], wonders, and Signs, Wonders the Dr calls those Extraordinary things the Martyrs did. [...] or Signs, with him are such Miracles as gave Testimony to the Infallible Commission, vvhich Persons had from God to deliver his Doctrin, And S. Chrysostom, saith our Dr, expressly As­sert's that [...] were ceased. First I see no Distinction between Wonders and Signs either to our present Purpose, or in S. Chrysostom's Sence, For if the works whereof he speak's be (as they are done) by the Power of God abo­ve the force of Nature, you may Promiscuously The Dr's distinction between Wonders and Signs useless in this place. call them now Wonders, now Signs as you please, and boldly averre, that God thereby commis­sioned S. Babylas and the other Martyrs faith­fully to deliver Divine Doctrin.

7. Now that their wonders were Signs from Heaven and proved them commissioned to Pro­pagate God's revealed Truths is evident out of S. Chrysostom's whole Discourse; For first He applyes our Saviours words of greater Things to be done by those vvho believe in him, Than he had done, But our Saviours Miracles were not only wonders in the D ^r' ^s Sence, but Signs also of his being sent from God to teach the world, Ergo the Martyrs Miracles if Christ's Prediction belong to them, are both Wonders and Signs of their being commissioned to deliver the Veri­ties revealed in Holy Writ. Say I beseech you, had any one seen the Miracles done by S. Baby­las and other Martyrs, would he not have ex­clamed as that poor widow did, after Elias 3. Reg. 17. v. 24. had raised her Son from death. Novv in this I knovv thou art à man of God, and that the VVord of our Lord is true in thy mouth? 2. S. Chry­sostom [Page 193] cited above, uses the very word [...] or Sign, when he tells us that such Signs, or Miracles, though not so necessary for the Lear­ned, avail much to strengthen the Faith of wea­ker understandings. 3. As you have heard, S. Chrysostom Argues thus. If the Apostles Mi­racles had not beer▪ Conviction enough to be­get true Faith in men then living, the Signal Miracles of S. Babylas had so much efficacy as to reclaime them from their Impudency. Be­hold, saith he, the Gentils and the Divels Power utterly conquered, became so mute and Silenced after our Saint (as à Master, or Comman­der) had stop't their mouths, That they never spake word, though most busily lowd before in that Temple of Daphnis. Tell me Reader whether this admirable Miracle may not bear Parallel with the like done by the Apostles? Lastly, and this Reason convinces; The bles­sed S. Chryso­stoms convincing Ar­gument. Apostles in their curing the sick, casting out Divels &c. Manifested by such Signs or ex­traordinary Miracles, That Christ our Lord gave them commission to preach the whole world over. But, saith S. Chrysostom, there is no Country, No People, or City, where such new and unlook't for Signs have not been wrought, and publickly divulged (though not in the like ordina­ry manner as we shall note presently) Therefo­re unless the Dr can make it out, that the very same Miracles wrought by an Apostle and à Saint of à latter date (S. Paul for example, and S. Babylas) are Signs in the one, and not in the other) which is impossible) he is obliged to retract his Do­ctrin.

8. By all hitherto said, you see first, that the word Miracle used by the Latins and the [Page 194] Church, more significantly expresses the Natu­re of Works done by the Infinite Power of God, than that word [...] or Sign; For à Sign taken in à General way belong's to Things not all wonderfull, (smoak is à natural Sign of fire, our words by Institution are Signs of the speakers mind, and the matter spoken of) whe­reas the word, Miracle, lead's every one to à clear Perception of works done above the force of nature. You se. 2. The D ^r' ^s beggarly Put off, or empty dissatisfactory Glosse brought to nothing, when he saith, that the extraordinary things done by Martyrs were only attestations of their Sanctity or being highly in Gods favour, and Therefore it was meet in those dayes, when Paganism recovered Strength, to vindicate the Innocency of Martyrs. Mr D ^r, Ex ore tuo te judico. The whole cause shall be decided by your own words. Were the Mar­tyrs then Innocent, Holy, and Vertuous? None doubt's it; That Innocency and Vertue the­refore, supposed them endued with the true Faith of our Christian Verities, And is it not most evident that they lived and dyed in that true Faith, which they openly professed before the People, and the worst of Tyrants? No envious heart can Deny this. Say then, and you touch the Miracles wrought by Martyrs as well wit­nesse their faith, as In­nocency. point in Question, whether the Miracles wrought by them when persecuted, might not as well (to use your word (be Signs whereby they testifyed to the world that their Faith vvas true, as that they were Innocent and vertuous? Why therefore do you, S ^r, without any reason or Authority (nay contrary to clear Evidence) mince matters so, as to make their Martyrdoms Attestations of their Innocency only, and not of their Faith, as if, Forsooth, either Like the silenced Di­vels [Page 195] mentioned, they could not Speak, or would not open their mouths to Professe Christ's Do­ctrin for which they dyed, and God impowred them to make Publick?

CHAP. X.

1. TO proceed clearly I say first. No No Catho­lick Author denyed great Miracles wrought in the Church. Catholick Author ever yet denyed great and most Signal Miracles to ha­ve been wrought in the Orthodox Church of Christ. None of them ever hitherto brought in S, Austin, as Opposite to our Catholick Mi­racles. Many it's true assert, That false won­ders have by abuse often passed for true ones, which all willingly acknowledge, and Say the Church upon their Discovery hath severely pu­nished those who gave the scandal. and upon this unsteady Topick, the D ^r unworthily gro­und's the most of his whole Discourse, as will appear afterwards. Now to S. Austins Testi­monies.

2. The D ^r quotes his Book of true Reli­gion, S. Austin de vera Reli­gion c. 25. where it is Said, that the working of Mi­racles since the Church is novv established, and dif­fused over the world, becomes Vnnecessary, yet God (thinks M ^r D ^r) might do them, out of extraordinary kindness to his Church in à time when [Page 216] many Pagans vvere yet unreclaimed. Reader here Dr Still. page 581. is not all, for S, Austin in his Book of Retra­ctations (and the D ^r saw it well enough) decla­red his own meaning thus. When, saith he, I S Aust lib. 1. Retract, cap. 1 3. taught in my Book of true Religion, That after the Churches Establishment Miracles vvere not necessary, that's very true, because novv vvhen hands are laid upon the Baptized, They receive not so the Holy Ghost Observe what Mira­cles S. Austin speak's of. as to speak vvith the Tongues of all Nations, neither are the Infirm now healed by the shadows of Christ's Preachers, that passe by them. These and the like Wonders cease. But vvhat I said then, (mark the words,) is not to be taken, as if no Miracles vvere novv vvrought in the name of Christ, for I had assurance of à blinde man cured at Millan, and of many other great Miracles done in These times, that I neither knovv them all, nor can enumerate those I knovv Thus S. Austin. Say Reader, doth not the D ^r egregiously juggle in raising à Difficulty out of S. Austin, which the Saint had solved long since, and plainly laid before all mens Eyes?

3. The next Quotation in S. Austins Book S. Austin de utilit. cre­dendi c. 16. of the Vsefulness of believing, is nothing at all to the D ^r' ^s purpose. There we are Told, what great Miracles were frequently done by God made man, while he lived on earth, then S. Austin De­mands? Why they are not done now? He Answers, because they would not move, unless they were wonderful, for Saith he, were they Things common or usually Shown, they would not seem wonderful, and he explain's his mea­ning by an excellent Instance, vvaved by M ^r D ^r. Should one, saith the Saint, who never yet saw the Vicissitude of day and night, the constant motion of the Celestial Orbes, the four various [Page 217] Seasons of the year, the mighty efficacy which lies in seed, the Beauty of light, of Colours &c. Should such à man, I say first behold the­se wonders, He would be overwhelmed with à Sight of admirable Miracles, Yet We. not because we knovv the Causes of these things (for nothing is more obscure) But because they are common and dayly seen make little or no Account of them, And so it would Were Mira­cles vulgar and common they whould not move. happen, were the Miracles wrought by our Sa­viour continually shown, or often laid before our Eyes. S. Austins whole Drift therefore is to Demonstrate, that if Christ's Miracles were so common or continually wrought amongst us, li­ke the incessant Motion of the Heavens, or those other wonders already mentioned, They would (to use the Saints words) grovv contemptible, Yet hence contrary to all Logick and rational Discourse, the D ^r would inferr that Miracles are never wrought, though God often vouchsafes, Pro opportunitate temporum (That's also S. Austin's expression) to do them by his Servants here on earth, That is, not so frequently by any one man, or in any such manner, as our Saviour did, in the first Promulgation of the Gospel.

4. Here the D ^r to his own confusion remit's S. Austin. lib 4. Re­tract. c. 14. us again to S. Austin. When, saith the Saint, I mentioned in another place the Miracles our Lord JESUS vvrought in his mortal flesh, I asked vvhy the like are not done novv? And ansvvered, They vvould not move unless they vvere vvonderful, and this I said, because neither so great Miracles, nor all the Miracles vvrought by Christ, are novv done among us. Non quia nulla fiunt etiam modo, And not because God vvorks no Miracles among us novv. in this present Age. These last words which prove that Miracles cease not in the Church, our Dr vvisely conceal's, and adds [Page 218] to S. Austins Text another Expression not ex­tant there. Viz. As vvere vvrought by Christ and his Apostles, whereas, the Saint in this Passage, speaks only of our Saviours Miracles without mention made of the Apostles. However, af­ter this double fraud you must hear the Dr triumph. And can, saith he, any Sayings be more contradictory, than this of S. Austin's and, E. W. ^s asserting That as many and as great Miracles (yea greater) are wrought since, as were in their Dayes? M ^r Dr deal plainly, read in lieu of your words. As are done in their dayes, as were wrought by Christ, and your supposed contradic­tion vanishes into smoak. For do not I expres­ly Part. 2. c. 1. [...]um. 3. say in the last Treatise, That Christ our Lord proved himselfe the greatest Thaumaturgus the world ever beheld, and far surpassed all An­gels and men, Patriarks, Prophets or Apostles in working Miracles all nature over, which no­ne ever did before, or shall do hereafter? No­ne but Christ commanded à new Star to shine at their birth. No man like our Saviour, darke­ned the lights of Heaven, split the rocks, rent the vail of the Temple, moved the earth, or rose again to Life like Christ our Lord. There­fore Gh [...]ist our Lord, for above all men and Angels in working Miracles. S. Austin saies well, and I also assert it, that neither so admirable, nor all the Miracles wrought by Christ, are now done amongst us. Notwithstanding to verify that certain Prediction of greater wonders, I said, more blinde have seen more dead have risen to Life again, more poor have received the Gospel in the later Ages of the Church than before, while our Saviour was u­pon earth, and this is undeniable, unlesse S. Au­stin's Authority and all humane Faith be banis­hed the world. Hence I often Paralled Miracles [Page 219] wrought in the Church with those done by the Apostles, ever giving Preheminence to our Sa­viours glorious Wonders, and withal yeilded, as you may see above, à singular Prerogative granted the Apostles in working Miracles by Or­dinary Commission, which none (known to me) in the Church ever had since, or if any had it, the favour was singular and not common.

5. The D ^r goes on. Its true indeed S. Austin saith there were some Miracles still left in the Church, and he produces several Instances else where, but in the same place, he Denies the Necessity of these Miracles sin­ce the large Propagation of Christianity in the world, and account's him à Prodigie, that yet seeks after Prodigies to confirm his Faith. Reader, note first how faintly the D ^r speak's. Some Miracles forsooth, but durst not name them, fearing they might appear Great ones, For so They truly are in S. Austin, if raysing the dead, and restoring Sight to the blind, be rightly accounted Great. Thus much S. Austin. de civit. l. 22. c. 8. initio. noted. Turn to the Dr's Quotation, you have it above, where S. Austin's Adversaries proposed this Question. Why are not the Miracles you preach done now? He Answers. Possem quidem dicere. I might say, Miracles were necessary before the world believed to the End it might believe, And that whoever now seek's after Prodigies to be­lieve, when the world believes, is himselfe à great Prodigie, if he believes not with the believing World. Thus I might Speak, saith S. Austin, which Ex­pression, as every one see's, exclud's not Mi­racles from being thought useful now, but ra­ther supposes them useful, when God, as S. Au­stin Testifies, manifestly wrought them among Believers in those Dayes, And therefore soon after concludes in the same context, Etiam nunc [Page 220] fiunt Miracula Even now Miracles are done in our Age. Neither could S. Austin plead against those vain By what Argument Austin con­vinced his Adversaries Adversaries by Primitive Miracles, for he Saith expressely, They believed none were wrought, Therefore he confutes them by S. Chrysostom's excellent Argument used above and known to every one, The substance whereof is, Either men believed our Christian Verities induced thereun­to by Miracles, or not; If by Miracles, God manifested them to the world, If not; the grea­test Miracle of all is, that the world believed the hard Mysteries of Faith without Miracles. Thus S. Austin in this place plainly Discover's our D ^r' ^s fraudulent Proceeding.

6. S. Austin next quoted upon the Psalms S Austin in Ps. 130. v. 1. speak's of Simon Magus his pretended Mira­cles, But has nothing like those words the Dr cites, Though should the Saint either there, or els where Say, that the Miracles of Christ and his Apostles were vvrought for the benefit of future Ages, he delivers à great Truth confessed by all, nei­ther ought any to complain had he done no mo­re, But humbly thank God for showing so ma­ny admirable Signs already manifested to the world, whereunto none could lay just Claime, much lesse rationally find fault, had they never been wrought. In like manner, had God not Redeemed mankind by sending his only Begot­ten Son, but done the work by an Angel or Some other way, none could have justly com­plained, or Challenged as Due that greater Mer­cy, S. Austin deuitate Eccl cap. 16. Reason and Relig. Disc. 2. c. 9. n. 4 shewed by JESUS CHRIST.

7. Much lost labour followes in the Dr, when he cites S. Augustine against the Donatists, whe­reof I spake largely in another Treatise, and cleared every Difficulty he falls upon in this pla­ce, [Page 221] yet you must have it again like à fresh Ob­jection. Wonder nothing, Sectaries will never leave off an old Idle Cowardly Trick, nauseous­ly to repeat what they once layd hold on, though they see it solved Twenty times over. Well, but what Saies S. Augustin? He bid's Donatus and Pontius plead no more by the Visions of this Brother or that Sister, because all are Fictions, Lyes, and monstrous fallacies. Then he discour­ses. Either these visions spoken of among you are false, Or if any wonders be wrought there, we are the more to beware of them, our Lord having foretold us, that false Prophets should arise and vvork Signs, which if possible, might deceive the Elect. Here you see S. Austin would not in this place debate the Question with the Dona­tists, whether God for reasons best known to himselfe, work's true Miracles by Hereticks, Ie­wes or Heathens, but prudently abstract's from that Controversy, though he accounted them Lies and monstruous Fictions. As who should say be they as you will, true or false, They are all worthlesse upon à Ground laid forth after­ward. Viz. Ye Donatists have not Christ your head, because you are not of his Mystical Body the Catholick Church.

8. The D ^r replyes, S. Augustine bring's If the Church ap­prove Mira­cles, thoy are wrought there. not the Evidence of Miracles to prove the Church by, nor any visions or Revelations, For he saith such things are to be approved because they are done in the Ca­tholick Church, not that the Church is proved Catho­lick because they are done in it. Tell me Reader, doth not S. Austin here plainly Suppose Mira­cles to have been wrought in the Church, for if they require the Churches Approbation, They are first wrought there? Doth he not also [Page 222] assert above, That, maugre the spite of Here­ticks, Miracles held him in the Catholick Church? Thus much is Proof enough against the D ^r, who denies Miracles. Now if you Ask in what sen­ce S. Austin teaches, that the Church is not proved Catholick, because Miracles are done in it? I answered fully in the Treatise cited abo­ve: Hee did so most prudently in his Contest with the Donatists, who pretended as well to Miracles as S. Austin, And therefore The saint waved that Argument, not because Miracles are inefficacious to prove the Church by, But upon this ground, That the latter vvonders chiefly, such as Optatus Melivitanus, and S. Ambrose men­tion, are not the first Sure Principle to manifest the Church against those Hereticks. Hence the Saint appealed to Scriptute, to the Testimo­nies of the Lavv, of the Prophets, and Psalms, which the Donatists willingly admitted (though they Cavilled at Miracles.) Haec sunt, saith he, Causa nostrae documenta, haec firmamenta. We plead why S. Au­stin pleaded not by Mi­racles, but by Scripture. by the strong Documents of Scripture, where we have the Vnity, the Visibility, and large Extent of the Church over the world fully expressed; These Testimonies you deny not, though you slight our Miracles. Produce therefore but one clear Passage of Scripture, saith S. Austin, wit­hout your Idle Glosses and interpretations, whe­reby it may appear, that the Church is only confined to Africa and you speak to the Pur­pose, but if you fail herein, and fail you must, conticescite, holde your Prattle, believe the Truth &c. In this Discourse the Saint De­clares how grossy the Donatists strayed from the genuin Sence of those words in the Canti­cles. Shevv me vvhere thou feedest and lies't [...] Cant. 1. 6. [Page 223] Noon, most simply made use of by them, to pro­ve the Church confined to Africa: Much more S. Austin has in this Chapter pertinent to the Controversy now in hand, and further explained in the Treatise already cited.

9. Some may Object. 1. Miracles that need the Churches Approbation, cannot prove her Doctrin Orthodox. Why not I beseech you? Christ's Miracles as seen or heard of by Report morally certain, rationally induced the first Christians to believe his Doctrin, and so I ho­pe latter Miracles may much avail, to corrobo­rate the Faith of Believers now. The Churches Approbation impaires not in the least the Do­ctrin of the Church, where they are wrought. But of this more afterwards. You will Say a­gain, if Miracles wrought in the Church make her Doctrin credible, S. Austin did not well in omitting to plead by Miracles. I answered, the Saint proceeded most wisely in taking his recour­se to Scripture; For had he insisted upon Mira­cles not owned by those Hereticks, The who­le Contest would have been, whether such as Optatus and S. Ambrose attested, had been true or no, which would have caused an endless Dispute, and Therefore he falls upon an undoubted Prin­ciple. The Testimonies of the Law, and Prophets owned by the Donatists, and upon that Ground strongly refutes them, leaving Miracles to their own weight and Efficacy. The D ^r having very lamely cited this passage out of S. Augustine vain­ly Triumph's; and thinks, that never two more plainly contradicted each other in this Point, than S. Austin and E. W. who, saith he, appeal's to Miracles for à Proof of the Catholick and infallible Church, and such as are equal to those of Christ and [Page 224] his Apostles. Of this Equality I have treated al­ready, and told M ^r D ^r wherein Church Mira­cles The Dr's vain brag. (as raising the dead, curing the blind, and healing the infirm) are equal, and how▪ they differ from the like wonders done by Christ, and his Apostles. As for your Triumph Mr Dr, be­fore the least Shadow of Victory, all I say is, if it comfort your heart, hold on, Till you ha­ve better perused S. Austin, and these my short Notes upon his Doctrin, That done, you will I am sure, have little heart to brag the second time.

10. The following Quotations our D ^r ga­thers out of S. Austin are either not found at all in the Passages he cites, or so wholly imper­tinent, that I verily believe he never read S. Austin, or set them down at random, to the great vexation of à Reader; For who would not be vexed to se an Author magnificently cited in different Characters, and when he turn's to the Dr Still. page 582. place pointed at, find's nothing like it? Thus the D ^r Quotes S. Augustine to this purpose Viz. That Miracles are no Proof of the true Church, for S: Aug. trac, 14. in Joan. cap. 3. though Pontius and Donatus might do vvonders, and see visions, yet Christ has forevvarned us not to be de­ceived by Miracles. First there are no such words in this place, or any thing like that Sence. 2. Were the sence found els where, you have thus much only Asserted, and it is very true. False Miracles are no Proof of the true Church.

11. The D ^r' ^s next Quotation is nothing De verbis Dom. serm. 18. to his purpose. Briefly S. Augustine in that place compares the Miraculous cures wrought by our Saviour on Souls now, with those which he anciently did upon Bodies here on earth, and calls these the lesser cures, grounding his [Page 225] Discourse upon this Principle. As the Soul is mo­re excellent, than the Body, so à cure wrought in that nobler part of man, is greater than Mi­racles done upon à Body, which our Lord did to draw men to Faith. Now, saith the Saint, when Faith is spread all the world over, He work's those greater wonders in Souls, And for Spiritual Cures estee­med greater, than Corpo­ral. that cause shewed those lesser done on Bodies. Now he open's not the Eyes of the blind, yet open's the blind hearts of men by the Preaching of his Doctrin. Novv he raises not dead Bodies, yet brings à foul, that vvas dead to life again. Novv the deaf hear not, yet the hearts of many shut to his sacred vvord, are so ope­ned, that they Believe and live in obedience to his La­vves, before neglective of that duty, Thus S. Au­stin, whose main Drift is not to deny Miracu­lous cures wrought upon the infirm, (for these he evidently own's above) but to give Prehemi­nence to our Saviours own proper Spiritual cures dayly wrought in the Church of God by Divine Grace and the preaching of his word, which the Saint deservedly esteem's greater wonders.

12. To the End you may see this was the S Aug. l. 22 de Civit. c. 8. only thing S. Augustine aimed at. Turn once mo­re to his eight Chapter, where you read of the dead raised to life, of the blind restored to their sight, and of desperate diseases perfectly cured. You read moreover of one Martialis à Prime grave man most averse from Christian Religion, Martialis cured in soul and body. who by the earnest prayers of his Pious Sonin-Law made at S. Stephen's Altar, from whence He took some Flowers, and in the night time laid at his Fathers head, With the successe he wis­hed. The very next morning He was found à Paenitent Convertite called for à Priest, and was reconciled, having ever afterwards S. Stephen's [Page 226] words in his mouth to his last breath. Lord JESUS receive my soul. Thus you see that both corporal and spiritual cures were wrought in those Dayes.

13. The last Testimony our D ^r Quotes out Quaest. ex novo Te­stam. c. 63. of S. Augustine, may passe for one of the most famous, (or infamous rather) That ever man cited; You have the place pointed at in the mar­gent, where the Saint is supposed to Assert (and he speaks fully to this Purpose saith the D ^r) that Signs and Miracles vvere vvrought by the Apostles to bring men from Insidelity to Faith &c. (No harme hitherto) then followes this Addition for the Dr's purpose. Amongst Believers Signs and Miracles are not necessary but a firm hope. If this Author speak of an absolute Necessity it might be answe­red, All latter Miracles are not so necessary, though God of his great mercy hath pleased to show them for other Reasons, and à main one is, to distinguish the true Church from all Heretical Conventicles. Yet I have not said all. Know Reader. 1, These Questions out of the old and nevv Testament full of grosse Errours, are not S. Au­gustin's, but the work of some Heretick as Bellarmin observes, Perhaps of one Hilary à Ro­man Bellar. de Script Eccl. verbo Aug. Bell. verbo Ambrosins Deacon, who wrote many Books and propagated the Luciferian Schism. See Bellarmin cited. Hence it is, that these Questions in the Lovain Edition of S. Austin, printed in à diffe­rent Character, are there also taxed of many grosse Errours, the like you may se in Frobens The Dr's quotation, not found at all. Edition. Yet here is not all. Worse followes, And t'is my greatest Exception against the Dr. Reader, I have perused that 63. Chapter as the Dr Entitles it (others call it the 63. Question, which is very short) and do assure you there is [Page 227] not so much as one word or syllable, like that which the D ^r imposes upon this Author. Is this fair Dealing think ye?

14. From these Testimonies of S. Augustin, Dr Still. page 584. saith our Dr laid together, we observe 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 spi [...]ghfully opposed them, held him fast in the Catholick Church. 5. That those out of the true Church might make as great [Page 228] 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 [Page 229] 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 [...]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 S [...] 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 [Page 230] 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 fo [...]th by S. Hierom [Page 231] where you have innumerable Miracles recoun­ted. These he admit's, and therefore own's great Miracles wrought by Saints.

18. Soon after he gives his Judgement of our Venerable Bede and S. Gregory. The first, Saith he, in his English History, The other in his Dialo­gues, have recounted some Miracles, vulgarly thrown abroad and believed, which the Aristarchi, or Criticks of our Age hold uncertain, And saith, he would more approve their Histories, had they taken greater care in producing Authors according to à right prefixed Rule, and weighed matters more seve­rely. Canus speak's mo­destly. Then he add's. Sed quoniam modeste &c. But because we are to speak modestly, and with all wary circumspection of men so renowned as S. Gregory and Bede, I say that even in these two Authors, many things are not to be rejected. For let any one rigidly bring Ecclesiastical Story to à severe and most judicious Test, the matters are but few wherein they seem bla­mable. And therefore saith, I would rather approve all vvriten by them, than reprehend many. Thus Dr Still page 588. Canus, though our Dr fraudulently conceal's this moderation, and in à Huff tell's us; Canus charges them vvith relating Miracles upon common Re­ports. The charge is most unjust, and unworthy à Doctor, For Canus only saith some Criticks in this Age, will not like all they have Written, Bellar. de Script. ver­bo Beda. though the very most ought not to be rejected. Had the Dr proceeded sincerely, Hee Should have noted this, and also reflected upon Bellarmin's third Observation, where we are told, that the­re ar some things found in the third Tome of Bede concerning the lives of Saints which Bede never wrote, as the life of S. Patrick, S. Colum­bane, and others, But the Dr thought best to wave such matters, and once more referr's us to Canus.

[Page 232]19. Canus, saith he, tell's us, That the lives of Philosophers, vvere more severely vvritten, and vvith greater integrity by Laertius, and the Gests of Casar by Suetonius, than the lives of Martyrs, Virgins and Confessors are by Catholicks, not to he named in this place. What then I beseech you, is therefore nothing truly Written? Or doth it follow that because Canus thought so, his Judgement is to be proferred before the Sentiment of those unna­med Authors?

20. However gratis admit, that some have lesse circumspectly recounted matters in the Li­ves of Saints (I never yet went about to defend all that is Written.) Have you here any thing like à Consequence. Ergo, God never vvrought Mi­racles Canus Page 54. by Saints, or all true Miracles novv cease in the Church? This, and 'tis pure Non-sence must be the Dr's Inference, or nothing. Again, when Canus saith, as our Dr cites, that S. Antonine and Bellovacensis made it not their vvork to vvrite vvhat vvas certain, but rather to let nothing passe they could meet vvith &c. The only doubt is, whether S. Antonine or Melchior Canus ought to be cre­ditted in this Contest (for the one certainly er­r's)? When the Dr decides that point yet in Di­spute Dr Still. page 589. upon Good Principles, he may twit me for speaking honourably, as I do, of S. Antoni­ne, but not before. In the mean time, he may see with what high respect Theophilus Ray­naudus Raynaudus Tom 18. Titulo Her­cules com­modianus pege 335. speak's of S. Antonine, where he taxes John Launoy for his Boldness vented against that Modest Prelate, and Canonized Saint. My wonder is, that Canus durst speak in so slight á manner (without any Proof) of S. Antonine, à most learned and Holy man saith Bellarmin, not on­ly à Dominican as Canus was, but much also [Page 233] above him in Dignity being Arch-bishop of Flo­rence, Bellar. de Script Ec­clesi verbo Antoninus. the other, it is true, had his lot to be Bishop of Canaria à Town in the Canary Islands, where there is Good wine, that's all I know of it.

21. One word more to Ludovicus Vives his Testimony, which both Canus and the Dr quo­te very confusedly. Vives, you must know, Canus p. 514. The page 586. Ludov. Vi­ves de trap. Discip. [...]0. 1. l. 5. p. 511 hath Two Tomes where different matters are treated, and the Dr following Canus blinde Quo­tation, thought it enough to cite him. De tra­dendis Dis [...]plinis lib. 5. Both methinks, might have cited his first Tome where this Author saith, The Lives of Saints are fouled vvith many Comments, or feigned Stories, and somewhat more to that Pur­pose. I have answered, were all true, which Vives proves not but upon his own bare word, it is wholly impertinent, unlesse this sencelesse Inference may passe current. An Author Iudges many things not sincerely related in the Lives of Saints, therefore he denies all true Miracles vvrought in the Catholick Church, vvhereof never any doubted, You know, Mr Dr, that Vives in his Notes upon S. Vives tom. 2. de veri­tat. Fidei pag. 378. & p. 379. Austins eighth Chapter De Civit. Dei, Makes Comments upon those great Wonders there re­lated. You should know also, that Vives in se­veral Parts of his works is so far from opposing Miracles, that he plainly both supposes, and own's them. Our Blessed Saviour, saith he, cer­tain of vvhat he said, promised great Wonders to be do­ne by himselfe, and in the Church aftervvards. He distnguishes also in the next Title, between true Miracles wrought by Almighty God, and the false Signs of the Divel, And saies, who­ever Ludovicus own's true Miracles. imprously feign's Miracles for gain, cause men, when the fraud is discovered, to doubt [Page 234] of true Miracles. Finally he set's down the true Marks whereby the Miracles of Christ and his Saints, may be discerned from the cheats and counterfeit Wonders of the Divel. For what End Therefore doth our Dr tire his Reader with Testimonies, that look à Squint, qui­te another way, from the main Question here debated?

22. You must yet have more patience, be­cause what followes in the Dr from his Page 589. to his Page 595. is nothing but an im­pertinent Excursion seasoned with some few un­savoury Jeers scornfully thrown at S. Grego­ry and Venerable Bede. He tell's you what Miracles These two recount, and hopes becau­se they appear ridiculous to his fancy (you ha­ve no other Proof) to make them contemptible in the Opinion of every Reader. A Story of Angels appearing to S. Cuthbert on horseback when he was à Boy, and prescribing him à poul­tesse for the cure of à sore knee, and some like Wonders, entertain the Dr for three or four. Pages, and seem matters of sport and merri­ment. My old Principle hath here place again M ^r D ^r either Show you the fraud in these particulars, or grant the Facts, Jeers you know well, are far enough from Solid Proofs. The other Miracles our Dr excepts against, are for the most part such as have been wrought by the Sign of the Crosse▪ it would be time ill spent to insist upon all particulars the Dr brings to light. My only Wish is, he had better considered what the An­cient Epiph, to. 2 l 1. contra Hae [...]es Basil. print. page with m [...] 61. Epiphanius Writes of Miracles wrought by the Sign of the Crosse in the place here cited. He tell's us that fire made by enchantment un­active, and contrary to its nature burned not, [Page 235] was freed from the Witchery by casting Holy Water upon it, blessed with the Sign of the Cros­se, whereupon the People (and many Jewes we­re present) cryed aloud, there is one God that Epiphan. cited in the precedent page 60. help's Christians, and departed satisfyed. Ano­ther like Miracle He relates of à raging man pos­sessed by the Divel, that was presently delivered from the ill Spirit by Holy water cast upon him, blessed with that Holy Signe. The Testimonies of the Learned Theodoret, seem here very re­markable. Theod. l. 5. Eccl Hist. c. 21 Coloig. print 1577. page 312, The Divel, saith he, hindred fire from burning when Fuel was applyed, the Pa­stor hearing of the Charm Forthwith blessed Holy Water with the Sign of the Cross, gave it to Equitius à Deacon, commanding him to sprinc­kle the water upon the enchanted fire, That do­ne, saith Theoderet, the Divel ran away, the wa­ter burned like Oyl, and the fire consumed the vvood in à moment. Had the Dr I say, considered the­se and many other Miracles wrought by that Ho­ly Sign, which most worthy Fathers, and far more Ancient than S. Gregory recount, Hee S. Gregor. lib. 1. c. 11. would certainly have spoken with more respect, and not scorned S. Gregory because he tell's you of one Martirius that signed à cake in the Embers, with the Sign of the Holy Crosse.

CHAP. XI.

1. REader you have three things chiefly in the Pages here noted, First, Ma­ny Testimonies taken out of latter Authors quoted most unsincerely, some, as the Dr thinks, prove great Miracles to have ceased in the Church, And all those are false. O­thers much inveigh against the forging of Mira­racles, which though truly Quoted are nothing, as I now said, to our present Purpose. A Se­cond thing and most blamable, is the Dr's fal­lacious way of arguing, who would fain draw his main Document of Miracles ceasing, from this unsound principle. Some pretended Miracles have been proved counterfeit, Therefore none ought to be ovvned true. The last thing worth reflection relates to many Notorious Impertinencies. Of the­se in order, and first we begin with the Dr's Quotations.

2. He cites. 1. John Gerson, and partly Gerson de­claratio ve­ritat tom. 1 page 415, conceal's, partly pervert's the genuine Sence of this Author, who relies on à certain Principle (waved by the Dr) and delivers most true Do­ctrin. [Page 237] As, saith Gerson (citing Aristotle) it mat­ters not that some things false in themselves, are more pro­bable than others true. So import's not if somethings fal­se in themselves be piously believed, not as false (for if known as false) it is far from the Piety of the faithful to believe them. The Estimation or pious credulity therefore fall's not upon the verity or falsity, but only upon the ap­pearance and probability, while the falsity or verity is un­known; Hence S. Hierom prudently said, it's better in such matters piously to doubt, than rashly to define. Two Gerson's Doctrin, he­re faithful [...]y set down contradictories may both be probable, and the one well stand's with the other, not in Truth, but in Probability; Thus under different Respects, both may be believed wit­hout Prejudice to Faith, so that the mind be free from pertinacy. Reader, what is hitherto amiss in Ger­sons Doctrin, while he teaches nothing (the Dr conceal's this) but à Truth known the whole world over? For who is there, that believes not matters only probable in appearance, whereof there is no absolute certainty? Hath the Dr I beseech you, certainty of all things that passe his head, or believes upon humane Faith? Gerson goes on. This Degree of certainty respect's the Legends and Mi­racles of Saints, the Lives of Fathers, and the Visions of devout Persons &c. Which the Church embraces and permit's to be read, not that it determin's them to be be­lieved as necessary for Saluation, But because they con­duce to move the pious affections of the faithful, so long as nothing in such matters is known to be false, although also nothing is known upon certainty to be true, so in those things, that by à pious considera­tion might be done, is more to be regarded, than what was done. Thus Gerson.

3. Now hear the Dr's own words Written in à different Character. Gerson saith he, ho­nestly confesses, this to be the End of the Legends [Page 238] and Miracles of Saints, and their Visions and Revelations so much talked of in the Roman Church. Viz. To stir up the Piety and Good affections of the People: For these things, saith he, are not proposed by the Church to be believed as true, but they are rather to consider them, as things that might be done, than things that vvere done. Reflect Reader in passing how the Dr condemn's himselfe by his own words, for if Ger­son speaks, as most certainly he doth, of Mira­cles and visions read in the Lives of Saints, not proposed by the Church to be believed as true, but only permitted to be read, He opposes no Mi­racles, no Visions, approved by the Church, or ow­ned as true; Nay, these he plainly supposes in his precedent words Priusquam elucidaretur alio mo­do Gerson impugn's not approved Miracles. per Ecclesiam vel rationem certam, ipsa veritas, be­fore the verity be cleared by the Church, or u­pon some other certain reason. Let therefore approved Miracles stand firm without controule, we have our intent, and will while the Dr lo­ses both his time and cause Do as S Hierom prudently advises, rather piously doubt of these Le­gendary Miracles, than rashly define any thing. The Dr end's his Harangue thus. Gerson saith, it is no matter, if some things that are really false be pious­ly believed, so they be not believed as false, or known false, at the same time. The Dr thought this word False would rattle lowd in à vulgar eare, whe­reas had he distinguished as Gerson doth, be­tween Truth in appearance or Probability, and perhaps no Truth in re, the noise would have ceased. Has not many à man upon great Pro­bability, been deemed honest and so procee­ded with that really was otherwise, and ma­ny an one probably thought dishonest, who deserved not that Censure? Thus the Judge­ment [Page 339] of men are often regulated by Appearances; Mens Iud­gements of­ten regulated by Probali­ties. without having Truth clearly laid before them. Miracles Judged probable, or in appearance only, have their End which as Gerson saith, is to stir up Devotion, though no man goes about to prove the Church infallible by them, as the Dr too simply Imagin's.

4. Three or four Quotations yet remain taken out of Lyranus, Cajetan, Launoy, and Luke d'Achery as weightlesse and witlesse he­re, as if the Dr had told you à tale of à Tub. These Authors, Reader, worthily bla­me all 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 [Page 240] 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 Eywitnesses. (the wood wholly consumed) the bands also wherewith the was bound burnt to Ashes; Theodeberta stood still in the middle of the [Page 241] 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 ('tis 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.

CHAP. XII.

1. PLease Reader to review Acosta at the Eman. Aco­sta page 3. beginning of his Treatise, where you have à short compendium of S. Xave­rius austere life and most undoubted Miracles. No fewer, saith this Author, than à hundred and thirty thousand were drawn to Christ by the indefatigable Labours of this one blessed man, in the Coast of Comorinum. In the King­dom of Travancore and the places Adjacent, he wrought great conversions also, in so much, that the very Heathens speaking of Xaverius, usually called him by no other name, but San­ctus [Page 260] Pater, the Holy Father. The rumour of the Conversions comming by the attestation of many certain Witnesses to the knowledge of John the third then King of Portugal, both while S. Xaverius lived, and after his death, His Majesty expresly commanded, that the Mi­racles Page 3. of the Saint should be diligently exami­ned, Written down, and sent him. A copy of the Kings letter you have in Acosta. Strange likewise were the Conversions and wonders do­ne by S. Xaverius in the City of Tolo, the Mo­luccy Page 6. Islands, and Amboinum, No lesse wonderful is that which Acosta recount's of S. Xaverius, who Page 7. by one and the same Ansvver given to ten or twel­ve Persons proposing different Questions, was so well understood by all, as if he had answe­red one after another▪ or every one apart. Ad­mirable also are the Miracles wrought in Japan, Page 7. where S. Xaverius, saith this Author, cured the Dumb, deaf, the lame; restored perfect health to Persons desperately infirme. In the country of Commorinum he cured innumerable, quite Page 7. deserted by Physicians freed many possessed of Divels, and most certainly raised the dead to life. See Acosta cited at those words. Mortui ad vitam revocantur &c. He had moreover the Page 10. gift of Prophesy, Acosta relates the particulars foretold by the Saint, which afterwards came to passe. He recount's also memorable Things Page 11. of his austere and poenitential way of living. Two or three houres of sleep after most weari­som labours S. Xaverius allowed himselfe, and this short repose he took when oppressed and Acosta's re­lation of the Saints Mi­racles. ready to fall down, often resting upon à Bord or the bare grownd, with à stone under his head. Of his spare Diet, and poor clothing, se Acosta [Page 261] cited. And thus much (not the halfe of what S. Xaverius did) I produce out of this one Author, à long time Missioner in the East Indies, Wri­ters of à latter date have more amply set forth the glorious Miracles of this great Saint.

2. VVonder therefore nothing at the great De Lingen­des tom: 2: concion: Quadrag: Feria 4: Domini prima Qua­drag: Elogium, Claudius De Lingendes gives of S. Xave­rius. What shall I say of the great Apostle of the In­dies, the sun of the Orient, the Dr of Gentilism, the Miracle of the last Age, the Star of Iapan, and Prodigy of India. the Honour of the Society, Enlar­ger of the Church, and delight of the vvorld? Those vvho hate us, love thee, vvho dispise us praise thee, vvho set us at naught highly value thee. The glory of thy Virtues, out-lives Enuy, and is above reproach. Thus he with much With much more. Soon after Ligendes qis Elogium of S Xaverius. he enumerats the Miracles done by the Saint. Xaverius, saith Lingendes 1. Cured all manner of infirmities, nay more, vvhen he could not be present vvith all sick persons, he sent Children to them, vvho by reciting the Apostles Creed, cured many 2. He had the gift of Tongues, and vvas understood as the Apostles vvere, vvhen he spake to men of different Lan­guages. 3. God endued the Saint vvith the gift of Prophesy, and had things absent discovered long be­fore they happened. 4. He made by à Miracle the salt vvater of the sea fresh and sweet, at which vvon­der many Mahometans vvere converted. 5. In the Promontorie of Commorinum, he raised à youth one day buried to life again, vvhere upon innumerable vve­re converted, And in the Processe of his Canoniza­tion, it vvas proved, that he restored life to no fe­vver, than tvventy dead Persons. Thus F. Lin­gendes, where also he recount's other great Miracles wrought by the Saint, and Ask's whe­ther Hereticks that glory in their extraordinary [Page 262] Mission, did ever any like wonders, as these now briefly pointed at.

3. But, Courteous Reader, hitherto I ha­ve said little of this glorious Saint and his stupen­dious Miracles. Whosever therefore desires more ample Information of greater Wonders, and the greatest Satisfaction that can be given to men on earth, may peruse that accurate Bull of Pope Vrban the eight, which begins. Ration [...] Bulla Ca­nonizatio­nis S Fran­cisi Xaverii Ann. 1613, 8. Idus Augusti. congruit & convenit aequitat [...], published after the Canonization of S. Francis Xaverius, where you have all and every one of the Miracles already noted, exactly set down, as his gift of tongues, the gift of Prophesy, and his innumerable and admirable conversions; Many hundred thousands, saith the Pope, who sate in darkenesse and in the shadow Miracles of S. Xaverius attested and approved by the See Apostolick. of death, were by the industry of this great Ser­vant of God, drawn to the light of the Gospel. To enlarge my selfe upon all the Miracles in these Apostolical Letters, would, because they are long, be too great à Task, yet à Few a­mong many I must not omit. At Comorinum, where Xaverius preached in à Church to à great multitude of Infidels, and by reason of their obdurate hearts seemed to effect little, He first betook himselfe to Prayer, and then comman­ded à Grave wherein one the day before was buried, to be opened. To prove, said the Saint, the Verity of our Christian Faith I now Preach, you shall behold with your eyes this dead man raised to life. Praying again, he com­manded the lately buried to appear in the sight S. Xaverius [...]aises the dead. of all his Auditors, who in à moment of time ca­me out of his Grave, and to the admiration of the People stood up among them Living, as he was before. This visible and manifest Miracle so [Page 263] changed those stupified Infidels, that not only the then present Unbelievers, but innumerable others hearing of the Wonder, embraced our Catholick Faith.

4. In the same place, not long after à poor Cures one full of ulcers. Beggar full of ulcers and gastly wounds, meeting S. Xaverius implored his help, the Saint upon his Petition washed his ulcers, which done (to the horrour of all the Spectators) 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 [Page 264] 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 [Page 265] 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) [Page 266] 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.

[Page 267]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 honoured the whole Church over by all faithful Christians.

11. Thus much you have briefly collected out of these Apostolical Letters, which Pope Gregory prevented by death could not finish, and therefore his successor Urban the VIII, ex­alted to S. Peters Chair of no lesse Power than Gregory, both confirmed, and published, commanding all by Apostolical Authority to receive the Bull, as certain and Authentick.

Subscribed. Ego Vrbanus Catholicae Ecclesiae Episcopus. VVhereunto is added the Subscription os XV. Cardinals.

[Page 268]12. What saies Mr D ^r now, are S. Xave­rius Miracles only pretended? Or doth he here find à want of sufficient attestation? Is it not, Reader, more than à little Impudence to que­stion the Attestations already produced? You have heard first, how King John of Portugal commanded these Miracles to be severely exa­mined by several Prelates in the Indies, Spain, and Portugal. You have heard. 2. That the­se Prelates after an exact complying with their duty, made Report to the King, and deposed that the Miracles were certain and undeniable. You have 3. out of Acosta, that the VVitnes­ses brought in to depose what they knew in their Conscience true, were very many sound No want of Witnesses for the Saints Canoniza­tion. and substantial men. You have heard. 4. How the whole Processe advanced thus far, was represented to the See Apostolick, when other Witnesses were examined in the Court of Ro­me. You have heard. 5. That the two Kings of Spain and Portugal with other Prin­ces of Christendom made it their Business to further the Canonization, upon the Account of. S. Xaverius Holy life, and glorious Mi­racles. Now judge Reader (and this reason convinces) who of all these great and wise Princes would have dared, think you, to pro­pose à matter of so high consequence, as the Canonization of à Saint is, to the See Apo­stolick, had they not had in readiness the main Proofs alwaies required at hand, in such à case Juridically carried on viz. Great San­ctity, and manifest Miracles?

13. These Princes knew well and all know (excepting men like the D ^r who never set foot out of England) how rigid, vigilant, and [Page 269] wary Popes are in things of this nature, which concern the publick Honour of à Saint, and the good of the whole universal Church. The Italiens say, and it passes as à Proverbe a­mongst How rigo­rously the Church proceed▪s in the Canoni­zation of Saints. them. It is à Miracle to have à Mira­cle approved at Rome, where an Opponent (o­ne excellently well versed in matters of this Na­ture) stand's up. when such Causes come to Trial, and vigorously denies all proofs, that appear not convincing, or most morally cer­tain. Those who know the Court of Rome can testify that many proofs brought in for Mi­racles have been rejected as weightlesse, upon se­vere Examination.

14. Reader, you have heard enough of this rigorous Proceeding through the whole Processe concerning S. Xaverius, till at last the Cardinals, Patriarks, Arch-Bishops, Bishops▪ &c. Saw all matters clear, And his Holinesse declared, that full and unquestionable assurance had been gi­ven in of S. Xaverius his great Sanctity, and ad­mirable frequent Miracles. Yet after all the Dr guided by fancy or malice, cryes out for Atte­stations, and would, forsooth, be more inclined Dr Still▪ page 615. to believe these Miracles (we are much beholding to his Worship) Than those of the Lady of Loreto, we­re it not, that the want of Witnesses much retards his beliefe; This is only to say, Mr D ^r will re­main in à state of Incredulity though the whole Christian world rise up against him, and yeild assent to these clear matters of Fact, strongly at­tested, and made indubitable. And who can help it, if his beliefe be as faint as his few obje­ctions are against the Miracles wrought by S. Xaverius.

15. One stand's thus awry, or rather on no [Page 270] foundation. The Saint had not the Gift of Ton­gues Epist Japan 3 p. 30. as appear's by one of his Letters for, He could not reach in Japan for want of Language. Sup­pose this were true, doth it therefore follow that he never had that Gift? The Depositions al­ledged prove he was endued with it, which per­haps God denyed at the beginning and to ma­nifest his Power the better, afterward imparted the Favour. I would willingly have perused that Epistle Iapan 3. p. 30. but cannot meet with it, Antwerp print. 1657. though I have 4. Books of the Saints Letters, where I am sure there is no such third Epistle mentioning what the D ^r refer's me to, nor any thing like it in any third Chapter through the whole 4. Books, much lesse in the 30. page I am remitted to. If the Dr has any other Epist­les, I would know where they are printed.

16. A second Objection. The Dr finds not that S. Xaverius in any of his Epistles made Pre­tence to the Power of Miracles, Though after his death the Jesuits told many Stories of them. Answ. The humble Saint learned that silence from his great Master Christ JESUS, who after cleansing à Leper said, nemini dixeris, Tell no­ne what I have done; And this way S. Xaverius Mark. 1. 44 followed; when urged to declare the Miracle wrought by him in raysing à young man dead to life in the Promontory of Comorinum, He Se this in Emanuel Acosta im­mediatly before the 8. page. blushed, and declined an Answer, But pressed further, said. O Sinner! VVhat I raise a dead man? God did the Miracle; When I beg­ged for his life, He rose up, and This is true:

17. A third Objection. The Preservation of S. Xaverius's dead Body cast into quick Li­me was not Miraculous, But an ordinary Ef­fect [Page 271] of Nature saith our D ^r, because learned Phisicians have declared, that Bodies may be preserved incorrupt by salt, Nitre, or Lime. The D ^r it seem's has so much Kindnesse as to believe this matter of Fact, whether Miraculous or no, because Authors relate it, Why doth he not also believe those others forementioned Won­ders, as raising the dead (for an Instance) upon the Testimony of Authors altogether as credita­ble? By no means will the D ^r Say, For in do­ing so he must admit Miracles. Reader, mark the Genious of this man. When à Miracle is clear the Authority of those who assert it, is De­cryed, when disputable (as he would have it in this present case) the Attestation passes for good, but the Miracle (shifted off by another trick) must be none. Thus Authority rises and fall's ac­cording to the Dr's fancy, for had he truly Jud­ged this incorruption Miraculous, would he not think you have said, it want's sufficient Attesta­tion? You shall se him driven to this Exigen­cy at last, after you have heard the Relation briefly set down by Emanuel Acosta cited. Ema. Aco­sta imme­diatly be­fore the 13. page.

18. S. Xaverius's Friends saith Acosta, bu­ried the dead Body decently composed in his Priestly Vestments, And (as he desired) cast both Corps and Vestments into burnt Lime. This they did with intention to have his Flesh consumed, and bones transported to the Indies. Three Months after they open the Coffin, ho­ping to find the naked bones only, When Behold contrary to all expectation, not only the whole Body, but his Priestly Habit likewise, were then as fresh and free from corruption as when first laid in the Coffin, and moreover, saith my Au­thor, sent forth à most fragrant and delight so­me [Page 272] Odour. Could Lime give this good Saviour? The Body again placed in the same Chest, and trans­ported to Malaca, was received with all Venera­tion of the People, when another Miracle hap­pened, S. Xaverius his Body Miraculous­ly preserved in corrupt. For upon its entring the City à violent Plague which had Cruelly raged there before, wholly ceased and gave great comfort to the affli­cted Inhabitants. Had Lime such vertue in it? So­me Months the Holy Body remained at Mala­ca, and thence carried to Goa, by Gods special favour did strange Wonders in that Navigation. The Vessel wherein it lay, Twice in great dan­ger of Shipwrack by running upon Quick sands, caused both Mariners and Passengers to implore No vertue in Limes to work these Miracles. the Saints Assistance, which was no sooner ask't, than obtained, in so much (that presently freed from all danger) they sail'd on joyfully to Goa. The Lime I think, did not this Miracle. You may read in Acosta Cited, with what great Celebri­ty and Pomp the Body was received at Goa, where it remained to that day without the least Sign of Putrifaction. To God's glory and the Saints honour be it. Tell me Reader, will the Dr yeild assent to this short Relation made by the same Author that recount's the Miraculous Incorrup­tion of the Body? If he doth, he grants Mi­racles; If not, I said right, he is forced to quit Authority, and run to his old Plea à want, for­sooth, of sufficient VVitnesses, that is, There are sufficient when he likes, when not; there are none.

19. Hitherto I have born much with Mr Dr Still. page 617. Dr, but am now almost at an End of Patience in the perusal of his uncivil and rude Calum­nies. First he tell's us, that the Relation of S. Xaverius his Miracles comes from the Jesuits [Page 273] in the East Indies, as if, forsooth, none had attested them but Jesuits. A vast untruth, when King John of Portugal, as you have heard, cau­sed them to be examined by several great Prela­tes. VVere all these Iesuits? Did the deputed Cardinals at Rome, who ordered another new strict Trial, commit the charge to Jesuits only? No. Did his Holinesse when he published his Iesuits not the only In­formers of the Saints Miracles. Apostolical Letters, and declared that the matters of Fact ( plain Miracles) had been attested upon undoubted certainty, rely wholly on the Jesuits information? Evidently no. What then shall we say of this Dr, But that without regard to Truth and honesty, he cares not what he Wri­tes? Yet worse followes. Jesuits, Saith he, are men that think it lawful to Lye for à good cause (as no doubt the Honour of the Society is such with them) And how can we vvith any tolerable Discretion, rely upon their vvord? Answer D ^r, I call you to ac­count before God and the world, I here accuse you of à Malicious Detraction. Speak out if you Iesuits Ca­lumniated by the Dr. can, poduce me but one Jesuit, that ever wro­te or taught, it is lawful to Lye in any occa­sion, either for à good or bad cause, and I will will proclaime you Victor. In case you shift This one Spiteful Ca­lumny con­trary to Evident Truth, Sho­wes the Dr cares not what He Writes, off this just Challenge, the Reader shall Judge, whether you or Jesuits deserve the foul Imputation of Lyars.

20. Your Errour, S ^r, lies here, And pro­ceed's from malice, ignorance, or both, in not distinguishing between à Lye, alwaies sinful, and the ambiguous use of words in certain Cases of dan­ger, and other vveightr Concerns, whereof I treated largely in my Book against D ^r Taylor. This ambiguous use of words, yea and some kind of mental Restriction also, most grave [Page 274] and learned Divines (no Jesuits t' is well known) A discove­ry of Dr Taylors untruths c. 26. p. 184. printed anno 1665 maintain as Lavvful, (which is as remote from à Lye, as your Calumny (Dr) imposed on Je­suits is from Truth) though never to be made use of (say Divines) but when Necessity and just reason requires. And this both you, Sr, and D ^r Taylor, vvith his Excellent use of Confession in England must acknowledge, as is proved in the Discovery now cited. I say vvhen Necessity and just reason requires: For example, if à Jud­ge ask à Priest whether à Paenitent, confessed such à Sin, (truly confessed) and be further urged to Answer directly, Yea, or No: If he saies, Yea, he betrayes the Penitent, and sa­crilegiously breaks the Seal of Confession; If No; in your Divinity he tell's à Lye. Lear­ned Divines deliver contrary Doctrin, and The­refore find out à way, not to Lye on the one Side, and on the other to keep the Seal of Con­fession sase and inviolable. If à Confessor saies S Austin lib uno de mendacio ad consent. c. 13. post medium. nothing in such an Exigency, S. Austin rightly observes in à like case of Danger, the Secret is too openly discovered. By all now said, you see, that to use mental Restriction in Contracts, Leagues, Promises, Vovves or Oaths justly tendered is impious; Yea and à horrid Sin in those who attest Miracles in publick Tribunals, before Po­pes and Princes known false and forged, or ne­ver to have been as the Informers declare.

21. One word more. Suppose (which is ut­terly false) that the relation of S. Xaverius his Mi­racles had come only from Jesuits à long time Missioners among those Barbarians, can any one without shame, or the deepest Malice Imagina­ble Perswade himselfe, That men who went u­pon à most generous Design, left Country, [Page 275] Relations, Friends, and whatever is dear to Nature; That ran to the furthest Parts of the world, where they knew they should endure Hardship, misery, contempt, neglect, im­prisonment, And besides live in continual dan­ger of dying upon Gibbets, as many did, And all this to reduce Souls to Christ; can any man, I say of Common sence, perswade The Dr's Calumny cast on Ie­suits, highly Improbable. himselfe, as our unconscionable D ^r doth, That such laborious Missioners after so many Heroi­cal Acts performed, would down right Damn their ovvn Souls, tell Lowd and abominable lyes, Feign Miracles, which they knew were never wrought (just matter of Damnation), And avouch these (now supposed fourbs) as real Truths▪ before Kings, Princes, the Court of Rome, and the vvhole vvorld? I say the Imputation is so extravagant, the Calumny so horrid, that no mans head would once have harboured it, but only D ^r Stillingfleet's. Had the D ^r said, S. Xaverius was never in the Indies, King John of Portugal never made Enquiry after his Miracles, The Catholick King of Spain never promoted the Saints Canonization, the Apostolical letters cited above were all feigned &c. He had, Me­thinks, gone every whit as wisely to Work as now, while he admit's these Testimonies and at­testations, and denies the Miracles attested by them. For example.

22. He believes upon humane Authority, that King John gave Order that the Saints Mira­cles should be rigidly examined, And hold's it true, because Writers of good credit say so, But the very same Authors say also, that the Miracles already mentioned were really done in the sight of many Spectators. Why doth the Dr boggle [Page 276] at this, having no greater Evidence of the Truth of that Order given by the King (For it may be à fourb) Than he has of the Truth of those Mi­racles attested to have been really done, which he must Say are false and feigned? Nay more, why is not all that's Written of S. Xaverius far from Truth, feigned, false, and counterfeit?

23. F. De Lingendes cited, proposes this De Lin­gendes Feria 4. Domin. 1. Quadr. Question. VVhat could move those Iaponians most averse from our Christian Lavves and manner of living, to forsake the vvayes they had long follovved &c? VVhat humane Interest could induce them to feign in­numerable Miracles wrought by S, Francis Xaverius, à poor, needy, and unknown Priest, Who God knowes, brought them no worldly Advanta­ge, yet they boldly asserted his Miracles, and did it with so great Zeal, that many of their Barbarians Converted by Miracles feigned not. Much lesse could those Pious Mis­sioners forge any. own accord dyed willingly in the Fire, to Te­stify our Christian Faith suck't into their Brests, by the force of clear Miracles, partly seen, with their Eyes, and partly experienced in Themsel­ves? The like, add's De Lingendes, I may say of innumerable other Barbarians converted to Christ by the efficacy of glorious Miracles? Now if these Barbarians did so upon no humane Interest, much lesse could these worthy Fathers à long time Missioners amongst the Indians, af­ter so much Zeal shown in propagating the Gos­pel, when all had an Ample share in Tribulation, and many dyed to attest our Catholick Verities, avouch horrid Lyes, and Damn their Souls, by forging Miracles that never were.

CHAP. XIII.

1. MR Dr, is yet pleased to continue Dr Still. page 617. fine. his Harangue, and Asks, what will Iesuits stick at in matter of lying, who have had the Impudence to insert fabulous Miracles, and Stories into the History of the Gospel? For proof hereof he tell's us, that Hierome Xaverius à neer Kinsman to S. Francis (with his Associat's) was permitted by Acabar Emperour of the Mo­gols to live in Agra, the Residence of that great Monarck, and to give Account of the life and Miracles of Christ, But saith M ^r Dr, the Subt­le Iesuit well understanding their own Doctrin about the insufficiency of Scriptures, durst not put into the Emperours hands the four Evangelists, but framed an excellent Gospel of his own, declaring that he took it Historia Christi Per­sicè à Hier. Xavier con­scripta, lati­nè reddita à Ludov. de Dieu, out of the Gospel, and Books of the Prophets, To ma­ke this Good, the D ^r remit's us to one like him­selfe of the Ministerial Brood Ludovicus de Dieu, son to Daniel de Dieu à new Gospeller, who ba­nished Bruxell's upon the account of his Pesti­lent Errours after the Duke of Parma had taken [Page 278] that City, fled into Holland and there Preach't 22. years. I have perused this Book Written first in the Persian Language by F. Hierome Xa­vier, Ludov, de Dieu. Epist. Dedicat. which this De Dieu afterward turned into Latin, and verily perswade my selfe, that never worthy Missioner was more grosly abused than the Zealous F. Hierome Xaverius is by this false Dieu, and our fraudulent Dr. The Story briefly is thus.

2. F. Hierome having gained the Favour of the forementioned Emperour to live in Agra, offered to his View the life of Christ in the Per­sian language, For the substantial Part, exactly ta­ken What F. Hierome of­fered to the Emperour. out of the Prophets, and the Gospel, But willing to make the Relation full, and acceptable, he first used different Expressions from the precise words of Scripture, which all Preachers and In­terpreters do in their further Explanations of Holy Writ. 2. As Occasion required he ad­ded many pious Considerations most Suitable, as he thought, to beget in the Emperours mind à high Respect and honour of our blessed Sa­viour. 3. After he had laid the foundation of his History upon the Gospel, and recounted ex­actly the Birth, the Infancy, the Circumcision, the Miracles, the Doctrin of Christ &c. (the substance, I say according to Scripture) for the perfecting of his History, here and there he introduces other ancient Testimonies, not Divine. Now mark the Fraud of these two Adversaries, Dieu and the Dr; Because the Father kept not alwaies close to the exact words of the Gospel, and made his pious Additions, as is noted, Dieu cryes out in his Title, Historia Christi, sed contaminata, the History of Christ, but defiled; The Dr as lowd, Dr Still. page 623. the very Story of the Bible horribly adulterated. It is à flat Calumny Mr Dr.

[Page 279]3. I say contrary. F. Xavier neither adul­terated the Sence nor any one word of the Holy Gospel, For to deprave and adulterate the Gos­pel is either to Propose some thing as Gospel, or, as revealed by Almighty God which God never Spake in Scripture (This the Father did not): Or to Produce à true Revelation there expressed and to Pervert, or contradict it. Now Show me, Mr Dr, by the Help of your false Dieu, where F. Xavier either pervert's à Revealed Truth, which is The Father depraved not the Gospel. And why? in Scripture, or proposes that as the Revealed word of God (and mark my Expression) which is not in Scripture, and you touch the Point, But this is impossible, the Father being far from such Transgressions, Therefore prudently Entit­les his Book, not the Revealed vvord of God, but the History of Christ, partly much enlarged by Circumstances which easily might occur to every Pious mind (yea and probably happen), and partly augmented with the Testimonies of other Authors.

4. For an Instance of the first. The Fa­ther De Dieu page 41. cited by De Dieu, supposes our Lady de­voutly on her Knees about Midnight bowing her head towards the ground, when the Angel came to Salute her, This no more but à piovs Cir­cumstance, was never Proposed to the Emperour as à Truth revealed by Almighty God. Again, when he relates upon humane Authority that in De Dieu page 74. the night of our Saviours Birth, the great Tem­ple of Peace at Rome fell down, and that much about the same time, three Suns were seen in Spain which closed at last together like one Sun, He tells us, Sapientes dicunt; Wise men Say the Vision pointed out the great light of the world, then appearing in Bethlem. Observe [Page 280] the Expression, wise men, (whether then living or afterwards, imports not,) Judged so, The­refore he never proposed this as à Truth revealed by Almighty God in Scripture.

5. And thus Reader you have briefly the in­tolerable fraud of De Dieû and our Dr discove­red, who will needs impose upon F. Xavier what he never said. They avouch, he told all these Particulars and more, as Verities revealed by Almighty God, and words contained in the Holy Gospel. Whereas it is evident, by his man­ner of Writing And own Expressions, no such thing can be meant, Though desirous to make the History of Christ compleat, he grounded himselfe first upon the exact Truths recorded in the Prophets, and the Gospel, with à further Enlargement, as you have heard. The Dr the­refore yet living is obliged to recall what he has falsely said. And to take off his foul Aspersion unjustly laid upon à most laudable Missio­ner.

6. In like manner I Answer to the Excep­tions made against the Story of the B. Virgin, Dr Still. page 618. where the Dr (as God would have it manfully refutes himselfe). F. Xavier, saith he, took what he had out of à Silly Book attributed to S. Hierome, re­jected by Baronius and others. Is it so? Did he ta­ke Baron. Ap­par. n. 44. what he had out of à Silly Book? Prove you Sr, that he presented the contents of that Book to Acabar under rhe Notion of God's re­vealed Wherein De Dieu and the Dr fail. Word, or as Written in Scripture, and you Satisfy us, But this neither De Dieu nor you shall ever make Probable.

7. In the next place our Dr falls foule upon the Father for asserting Issachar to have been High Priest, when S. Joachim offered up [Page 281] his Sacrifice in the Temple. It is true, Baro­nius cited saies Issachar could be no high Priest, Then, But tell me, Reader, is not this à par­donable fault in à poor Missioner (who if mista­ken) thought he had S. Hierom's Authority for his Assertion, And then neither did nor could know what Baronius had Written of this Sub­ject. Were the Dr's grosse Errours when he Quotes Authors falsly as I have Demonstrated; When he produces Testimonies for the ceasing of Miracles in the Church, though he saw those very VVriters he cites most expresse for glorious Miracles in latter Ages; When he looks back upon his Jugling and foul perverting the plain Sence of Authors; When he call's to mind his unjust Calumny Laid on Jesuits as men, For­sooth, who think it Lawful to Lye for à good cause &c. These and many more Abominable frauds I have discovered in the Dr, (though to use his own words upon another Occasion,) he little thought they would ever come to light. Were such grosse falsities, I say, as minute and par­donable as that one small Oversight is of F. Xa­vier, Mr Dr might rejoyce, And read these my Writings over with à merrier heart, than he is like to do, But his Errours are horrible, and without serious repentance, unpardonable. The rest that followes in the Dr of the Blessed Vir­gins retyred life in the Temple, of her vow of Virginity, which grave Authors affirm (The Baron. Ap­par. n. 47. &c. 56. Dr laughs at all) you have plainly asserted and proved in Baronius.

8. Our Dr willing to make his Imputations cast on F. Xaverius relishable, and to gain his precious Author De Dieu credit, cites Philip A­lagambe, who saies the Text of Dieu his Transla­tion, [Page 282] is not unfaithfully done, some few things Alagambe Biblioth. Scrip. So­cietatis page 188. Animad­versiones De Dieu page 537. excepted. It is very true; But Alagambe ad­d's, That De Dieu's heretical Observations, or Animadversions, (one great part of his Book comming from à naughty heart) deserve to be burnt, with his Preface and marginal notes. This Mr Dr conceal's, yet Methinks, if Alagambe merits credit in the one, his word also may well be taken for the other. The Dr at the close of Dr Still. page 623. his Discourse thinks he hath said enough, not on­ly to stop the mouth of E. VV. for the future, but even of impudence it selfe. An idle brag of à defeated Adversary; Peruse, Reader, this Treatise and you will see to whom Impudence (as due) be­long's, in this place I say no more.

9. The Dr from his Page 624. to 663. af­ford's little worth reflection, or any Reply. In à word he seem's much like some poor Fellowes in our Cities, that goe up and down the Streets, and cast into nasty Carts all the filth and Dirt they meet with, And I verily think, gain more by that Sordid Employment, Than the Dr gets Forged Mi­racles intro­duced by the Dr. wholly impertinent. by his long and tedious Narration of forgeries and false Miracles impiously Pretended to have been wrought, when none were. This I call Dirt busily Scraped up by the Dr, and cast into the Pages now mentioned, But for what End or Purpose is hard to say. Is it to tell us that Cheats and Counterfeits have sometimes plaid their prancks, and abused others? No great Doctorship is required for that which the whole world knowes. Is it to Decry true Miracles be­cause false ones have been forged? A plain De­gree of Madnes, For so we should decry true Scripture, because false Scripture has been Fa­thered upon the very Apostles. Is it to prove à [Page 283] Religion naught because some that professe it, Se Eusebius Hist. lib. 3. c. 19. and l. 6 c. 10. And S. Au­stin contra Adversar. Legis & prophetar. lib. 1. c. 20. Se Reas. and Relig. Disc, 2. c. 8. num. 11. counterfeit Miracles? By this Art and Arguing, Protestancy is ruined, For not only Luther and Calvin, as I shewed, feigned Miracles, but ot­hers also of the English Ministery have done so, Witnesse that egregious fourb practized by John Dorrell in his pretended Possessions, and Dipos­sessions of William Summers at Nottingham, of Thomas Darling, the boy of Burton, of Cad­wall, and of Katharine Wright at Mansfeild &c. Whereof whole Books have been Written, lay­ing open the frauds as you may read in Brerely, who also introduces Dorells notorious cheat of à Spi­rit Brerely Tract. 2. c. 3 Sect. 7. subd. 5. p. with me 546. speaking in à wall against Queen Mary, with the sleeping Preachers forgery, Discovered by his Majesty King James. VVere it worth the while to gather up more of this filth justly attribu­ted to Protestants, we could easily match Mr Dr, and bespatter as many Pages with it as he has do­ne. But who (besides the Dr) can endure this Nonsense? Some of such à profession have plaid the Knaves, and forged Miracles, Ergo, the Religion that decryes the Forgery, is naught; Or true Miracles, whereof Christians never doubted, are to be looked on as False.

10. Mr Dr after two tedious Stories, of Fal­co, and Joannes de Vincentia held by many Im­postors, by others not so hardly thought of, But rather freed from the guilt (for our purpose it imports not to 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 [Page 284] 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 [Page 285] 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 [Page 286] 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, M ^r D ^r 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 D ^r Quotes Elias Hazenmiller, à D [...] 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, [Page 287] 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 à Grain blessed by Pius, who was created Po­pe long after S. Ignatius his death. And Dr Still. page 649. Still. cheated by Hazenmiller was so grosly blinded, as to Tell the Story over again, and will forsooth have one Bead of the Rosary [Page 288] consecrated by Pius the fifth, sent by à Brother, at S. Ignatius his command. That is, S. Ignatius either rose from the dead, and sent the Brother, or D ^r Still. shamefully err's in his Story.

16. Another Lye followes. Ribadineira, Still. pa­ge 647. Gretser pa­ge 218. saith this Sycophant, denyed S. Ignatius to have wrought Miracles (and D ^r Still. has much to the same Sence.) Gretser Answers; Mentitur turpi­ter. Miller tell's à filthy Lye, Produce the passage where Ribadineira writes so. The con­trary is Manifest; For the Title of the last chapter in his V. Book, is of the Saints Mira­cles, And in the 6. ^th Chapter, he recount's many wrought by the merits and Prayers of S. Ignatius. O but, saith D ^r Still. They were on­ly such as are liable to fraud and impostures (Viz. page 648. casting out Divels in their way). A flat Calum­ny without Proof; Show you, S ^r, the fraud, or retract your false Aspersion. The way was pious; by Austerity and earnest Prayer, works laudable before God and man. Who ever doubts of S. Ignatius his Miracles may peruse Ioannes Maffeius, where you have many and great Maffeius lib. 3. c. 14. Miracles recounted.

17. For an Upshot, another abominable Lye told by Hazenmiller or Policarp, may pas­se after the rest (and our wise D ^r Still. sets it forth in English) Ignatius, saith he, is said to Page 648. have freed à possessed woman from the Di­vel, by rehearsing this profane Verse out of Virgil.

‘Speluncam Dido dux & Trojanus eandem &c.’ Gretser Answers, it is à wonder that Policarp fancied not that other Verse more proper. ‘Tytere, tu patulae recubans sub tegmine fagi?’ [Page 289] Then add's; It is à shame to hear these black and blockish Calumnies. Could the Calum­niators ever perswade Themselves, that pru­dent men would yeild Assent to such paultry in­tolerable Lyes? Away with this Miller and his associats, neither worth memory, nor Ans­wers, What they might justly expect for their folly; They have, Contempt and Derision.

18. There is yet more of the like stuff in a­nother fearful Story the D ^r tell's of the Jesuits in England, who under the Chief Contriver one Weston, or Edmonds (the Jesuits Provincial, forsooth,) employed twelve Exorcist's to show Tricks upon certain hypochondriacal men, and hysterical women, falsely pretended to be pos­sessed, though all at last proved Impostures. Dr Still. page 650. This, saith our Dr, happened in the year 1585. and 1586. when I believe very few Je­suits had entred that Isleland, And am sure, that neither, Then, nor ever afterwards, was there any Weston or Edmonds Provincial of the Iesuits, Guileilm. Weston à great suf­ferer in per­secution but no Pro­vincial. se Morus lib. 4. His Pro­vin. Angl. num. 215. for the first Provincial of the English Jesuits long after, was Richardus Blondus, à Grave Ve­nerable, and most pious man, of whose great Prudence and vertue F. Henry More gives à large account. Anno 1619.

19. Our D ^r goes on. The Forgery hither­to mentioned making à great noise, the Per­sons concerned were rigidly examined, and their Examinations entred upon Record in the Court of High commission, were soon after published, with A Story as false as fearful told of English Iesuits. à particular declaration of the whole Imposture; Whe­reunto is added à lowd confession of one An­tony Tyrell à Priest, who saith the Dr, was fully perswaded, that Sara VVilliams, and Fris­wood her Sister, Anne Smith, and Richard Mayney [Page 290] deposed the Truth in such Points as concerned their false pretended Possessions. Nay more. This Tyrell saith the D ^r, knew that all was Counterfeit and Judged so of the rest, How­ever to gain the Catholick cause Credit, They held it lawful to do as they did, That is to cheat the world with lowd Lyes. Thus Mr Dr.

20. Courteous Reader, I justly require à Pro of this foul Calumny laid upon worthy men, hitherto never blemished in their Fame, and Ask, upon whom may I rely for Satisfaction? Must I trust the Dr? No; He is à broken reed, I have found him faulty in à hundred ot­her Particulars, and herein rationally suspect his Fidelity. Shall I credit that supposed Court of High-Commission? To me it is yet à thing in the Air our of my reach, Nor can I examin the Records, or the whole Processe, if ever any such Court was in being.

21. For as much as concerns Antony Ter­ryl the Priest, The true Story, which Dr Still. tell's by halves, and thereby egregiously cheat's his Reader (in relating the mans abominable sin, but concealing his humble and hearty repentan­ce) Concertatio Eccles. Ca­thol. in An­glia. printed at Triers by Henry Bock. Anno 1588. You have amply set down in à known Book entituled Concertatio Ecclesiae Catho. in Anglia. There at the Very End of the second Part, you will find the guilty Terryl his own Accuser be­wailing his false and detestable Calumnies most unjustly laid not only on noble men, but on many Innocent Priests also. And he recals all Terril his own Accuser bewail's his unjust Ca­lumnies. with so much Zeal and fervour, that I never read the like humble confession publickly made by any. He acknowledges himselfe à horrid Sinner, unworthy to appear before God, Angels, [Page 192] and men, deserving nothing but God's just Indi­gnation and hatred from every one, upon the account [...] of his impudent Lyes and malicious Detractions, virulently vented against Catho­licks most pious and Virtuous. Then he De­scend's to particulars and names the Persons he had injuriously slandered. The whole Rela­tion some what long, deserves the Readers per­usal, Some perhaps will shed Tears when they se it.

22. To be short, Antony Terryl was brought Brought to S. Pauls Crosse, he Professed himselfe Catholick. by the Protestants to S. Pauls Cross in London, the last day of January, being Sunday Anno 1588. in hope he would there ratify all those false Calumnies and unjust Informations where­of we now speak, and withal openly abjure Catholick Religion. But the Penitent Soul ca­me thither with another Designe. For no soo­ner had he begun his Sermon, but he publickly Professed himselfe à true Roman Catholick, and would have retracted his unjust Accusations, had not some Standers by commanded him silence, Wherupon he quit the Pulpit, and was carried again to his Prison, yet found means to disper­se Terrils hum­ble recanta­tion, and the Dr's unjust Dealing. some Papers Written in his own hand, cal­led Palinodia Antony Terrylli subscribed. Per me An­tonium Terryllum Presbyterum, Manu propriâ. Whe­re you have this Penitent mans most humble Re­cantation, and Justice done to those he had wronged. Read it in the Author now cited and tell me, whether Dr Still. has not playd the Cheat in aggravating the Crime, without say­ing one word of Terryls hearty Repentance.

23. Some may reply. Though the Proof hitherto taken from Tyrrel may seem deficient. Yet the confession of those three women rigid­ly [Page 292] examined, takes away all doubt. Answ. The weakest Plea imaginable, had we certain­ty of any such acknowledgement, For how easy was it in those Dayes when England swar­med with innumerable virulent Adversaries that acted most Tragically against Catholick Reli­gion, and made it à Sport, falsely to calumniate, to persecute, imprison, and hang up Priests and Jesuits; How easy, I say, was it for Tho­se most unconscionable Accusers, and Judges of à like Temper openly unjust, harsh, rough and cruel, either to forge such à Confession, Or by threats, Torment sand other means to extort it from two or three poor simple wo­men?

24. Reader, peruse at leasure the Author Morus Hi­stor. Prov. Angli. l. 3. num. 23. I quoted, and you will find forgery enough (which came at last to an Extremity of force) invented by Diabolical Accusers, and Merciles Jud­ges, against one of the worthiest men then li­ving Se also, the Concert. in Eccles. Aug. cited, where you will find horrid Things acted against Priests and Laymen, through Every page of that Excel­lent Book. (to say nothing of others) I mean that glorious champion of JESUS Christ, the incom­parable and ever renowned F. Edmund Campian, whom nature had framed of à sweet, meek, and amiable Disposition, and Grace adorned with à rich Treasure of supernatural Virtues.

25. This Innocent Lambe (yet in coura­ge à Lyon) and six other Priests brought befo­re the Judge Christopher VVraye to be tryed upon life and death, were accused of Treason, as if, forsooth, They at Rhems in France had conspired to murther Queen Elizabeth, And to accomplish that infamous Designe came into England. This vill [...]nous Aspersion bitterly breathed out (void of all Proof) was at last laid aside, whilst Campian answering, called [Page 293] God, the Angels, Heaven, and Earth to Witnesse, that such Wickednesse never entred his Thoughts. Then Anderson, Popham, and Egerton like Tygars ready to tear the blessed man in pieces, laid to his charge, that being called from Prague to Ro­me, he had Ten years agone à long Discourse with à known Cardinal, and Therefore coul'd Campian calumniated not but be conscious of all the Machinations, the Pope, the King of Spain, and the great Duke of Tu­scany had in hand to destroy their Queen, and ruin England. Hence said They; Thou Cam­pian, cam'st hither as à Forerunner of these forces, as à firebrand to raise Rebellion amongst us, Hence it is thou schulk'st in the dark, when thou pleasest, Changing apparel, and wearing silk when thou pleasest; Now à noble man, now à souldier, now à Merchand and and what not? Yet in all Shapes à Rebel in all forms à Traytor.

26. Campian answered, he no more knew of any such Machinations intended the Queen of England, than à Child yet unborn, And said, because our Lawes have prudently ordained, that no mans life be taken away upon weak Conje­ctures, Clear's Himselfe. or ungrounded Suspicions, He required here before God and the world but one sole Proof whereby it might appear, he was guilty of the Crimes they accused him. Not à Proof was, or could be produced. He went on. As for my keeping out of sight (said he) when pursued by those who sought my blood, I did as the Pri­mitive Christians taught me in their time of Per­secution, and like the Blessed Apostle, who, you know, was let down in à Basket at à win­dow, and so escaped the fury of King Aretas. If my wearing Silk offended any, you have me [Page 294] now homely cloathed in à poor winter Garment almost worn to nothing.

27. Much more followes in the Relation of worthy F. Campian's Trial, which I am forced to wave, being only to show, what Judges and Promotours digraced England in those dismal Dayes; However one memorable accusation worth P. Morus num. 24. the Readers knowledge, is not to be omitted, and thus it was. That known perfidious Eliot (now Catholick, now Protestant as best made for his Ends) openly witnessed, he had heard F. Cam­pian Preach; in which Sermon He much invei­ghed against Heresy and Wickedness, and said à Day would certainly come formidable to the World. O Sedition. O Treason! cryed out The Iudge enraged against Campian. the Judge and his Assessors. By this fearful day thou Campian could'st mean nothing but such à day as those late Rebells in the North hoped for, of Ruin and destruction to us all. Quite contrary replyed the Prisoner, the Drift of my discourse carried me to speak of that formi­dable day of Judgement; when our Just Judge CHRIST JESUS will appear, and render to every one à reward or punishment Answerable to their Deserts; This I said would be à day full of com­fort to the Just, but formidable to Hereticks and Sinners.

28. Thus, Reader frontlesse Calumnies, unjust Slanders, fancied Rebellions, without proof, without witnesses, without the least E­vidence given in, contrary to all conscience were then forged. Thus Malice bitterly acted against the Innocent Campian, and Two other Venera­ble Priests, Sherwin and Bryant. Thus it set them forth as Criminals guilty of the Highest Treason, And (so the Divel would have it) [Page 295] ended at last in an Extremity of force, for no­thing but malice brought these three Servants of God to the Gallowes, and there forced out of their harmless hearts, Blood, Soul. and Life, to the eternal shame of their Judges, and hor­rour of all the Spectators.

29. Ponder now I beseech you (it is the on­ly thing I Aime at in this Digression) could those Accusers, Promoters and Judges forge such Calumnies in the deplorable Case of F. Ed­mund Campian and his Associats? Could they unconscionably force the Life which God had given out of Their Bodies? What wonder then is it, if at any time, the like Rabble of men, perhaps in some other Tribunal (unknown to me) forged Lyes in the Trial of these three exa­mined women with Mayney, or forced out of those poore affrighted creatures à false Confes­sion? Semel inventum decies factum. What do I Say once found? It was ever done in those bloody Trials of Priests, and as may probably be conjectured not left undone in the Examina­tion of those simple women, For the Violence of the English in those Dayes, as Cambden con­fesses, Cambden Anno 27. Elizabeth [...] (speaking of feigned conspiracies against Catholicks) Was to Pry and search into mens minds, to Devise mischiefe, to forge Letters from banished Per­sons never transmitted, to send Emissaries abroad with order to gather up false Rumours, and to make all wel­come, that any vvay tended to the Disgrace of Catholicks. Cease therefore to wonder, if in the supposed Trial of those poor women such Artifices were used, contrary to Justice and Conscience, if all be not à meer Fiction.

30. One word now of F. VVilliam VVeston, whom the Dr call's the chief Manager of these [Page 296] feigned Possessions. For your better Satisfaction, A [...]rm Hist. prov. Angl. lib. 4. n. 15. & n. 25. please, good Reader, to peruse F. Henry Mo­re cited, where you have the Virtues of that worthy man largely set down, (too long à Sub­ject for this place) without the least mention of any imputed and contrived Exorcisms. In ca­se the Dr except's against my Author as one that's partial, or waves matters he should have related, I require this Justice at his hands, that he remit me to some VVriter who either proves F. More Partial, or Weston guilty of those enormous crimes falsely (I avouch) laid to his charge. Believe it, F. More was no way Shy num. 17. in faithfully recounting what difficulties We­ston met with in Wisbick Castle, caused chiefly by à Dr of Physick, and another unnamed Priest, that afterwards turn'd Apostat, perhaps such an one as Tyrel once was. He tell's you also num. 25. what false Aspersions were laid upon F. Weston, and in what manner the Holy man was vindica­ted and cleared; But not à word all this while of Records entred into any Court of High-Commis­sion, Weston vin­dicated. or of twelve Exorcists Employed by Weston to feign Possessions, that never were. The whole Story even as the Dr set's it forth by the Very Circumstances showes it selfe à Fable, yea an open Calumny, peevishly invented to dis­honour Priests, and Catholick Religion.

31. But enough of this, And much more Dirt gathered up by the Dr, wholly useless for any other End, save only to make him that pack't it together, ridiculous. Observe I be­seech you. The Dr Supposes the long Tales hitherto told to have been cheats, and fraudu­lent Dr Still. page 663. fictions, yet simply concludes. This may abundantly suffice for the first Particular, which was [Page 297] the comparing the Miracles of the Roman Church with those of Christ and his Apostles. Are all indeed Forged Mi­racles cannot be called Miracles of the Church. Fictions, Mr Dr, like that of the Prioresse of the Annunciada in Lisbon? Have all been found cheats, and forged Miracles? So it is say you. How then dare you, Sr, impudent­ly call them Miracles of the Roman Church, when you know, and the whole world kno­wes, That this Church abhorr's all feigned Mi­racles, or what ever of that Nature is, or hath been discovered manifestly false? I say The­refore, such filth deserves no more the name of Miracles wrought in the Roman Church, than your new, Negative Protestant Articles, de­serve to be called the old Positive Tenets of Faith, or false Scripture, the true Word of God. Now according to my Promise in the 4. ^th Chapter, I am to follow Mr Doctor as he leads us on to the End of his Enquiry.

CHAP. XIV.

1. WE usually say an Argument that proves too much, proves no­thing, but all Dr Still. Argu­ments proposed against approved Miracles wrought in the Church make every whit as much against the Miracles of Christ, and con­sequently prove too much, Therefore nothing at all. What is here Asserted you will find made good in the ensuing Chapters.

2. I replyed to one of the Dr's Exceptions Page 665. c. 2, n. 17. where he thinks Miracles needlesse in future Ages, because those wrought by Christ and his Apostles in confirmation of their Do­ctrin, were abundantly sufficient without mo­re. [Page 299] I Said then that none can know by à bare owning those ancient Miracles what Doctrin Christ taught, For all called Christians, as Arians and Pelagians, admitted Christ's Miracles, yet gros­ly swerved from his Doctrin. Dr Still. I sup­pose, None can say what Doctrin Christ taught by owning only ancient Mi­racles. admit's all the Miracles our Saviour wrought, yet he shall never prove one Essen­tial point of Protestancy by them, no more shall the Arian evince any Doctrin of Arianisme true that way; if no other Oracle illustrated by Mi­racles interposes its Authority, and ascertain's him, that such and such is Christ's Doctrin con­cerning the greatest Mysteries of Faith. For example. That Christ is truly God and man, one Essence and three distinct Persons &c, Tell me Rea­der what Sence find you in this Inference? Our Saviour raised Lazarus from the dead, cured the blind man, cleansed the Lepers, Ergo, God is thereby proved one Essence and three distinct Persons? Again if Dr Still. take on to pare a­way what Miracles he pleases, if he thinks so ma­ny will sufficiently serve for future, Ages, I Ask, why are not Christ's Miracles alone, excluding those the Apostles wrought, sufficient for us all? Nay, why may not only one Miracle wrought by Christ (without more, if conveyed down by Tradition) bring with it that Al-sufficiency the Dr speaks of? Page 666.

3. The Dr, seing such abundance of Mira­cles pretended to in all Ages and Countries, and finding them so sparingly wrought in the Wri­tings of Scripture (unless for confirmation of à new Religion) thinks, we must either hold that God has changed the Method of his Providence, in being once sparing, and now too liberal; or that we through ignorance and Credulity take [Page 300] those for Miracles which are not so. Mr Dr's Religion (as Protestancy) is one of the newest in the world, yet I never heard of any Miracles so much as sparingly wrought for its confirma­tion. But ad rem.

4. The Dr grosly mistakes. Miracles wrought in the first Age of Christianity, were neither scarce nor sparing, but contrarywise, Admirable, great and numerous, in so much that no one Age after that, can Parrallel the Miracles then wrought. The Signs and Miracles which Christ wrought, saith S. John, were many, Though all are not John 20. v. 30. registred in Holy Writ; The visible appearing of the Holy Ghost upon the then newly Baptized, their speaking different Languages, and wor­king other Miracles, seldom or never seen af­terwards, much augment the number, and set forth the glory of Miracles in those Dayes. Add he­reunto The Primi­tive Mira­cles many, and admira­ble. the innumerable Miracles which the A­postles wrought in their Preaching up and down the world, And in the Conversion of Nations, you will find no want at all, but great Plenty, may Ecclesiastical History gain beliefe; And I see not why that ought to be esteemed of lesser Credit, then the Dr's Tale of Pythagoras his golden Thigh, or his feigned cure wrought by Aesculapius, whereof more presently. In the mean while, the Dr may read what strange Mira­cles the Priests and Deacons of Achaia recount of S. Andrew the Apostle, what others Write of S. Thomas in his Preaching to the Medes, Persians, Bactrians, and finally to the Indians, Of S. Simon and Judes admirable Conversions and Miracles also wrought in Mesopotamia, in Aegypt, and final­ly in Persia, where meeting together they dyed for Christ, and suffered à glorious Martyrdom; [Page 301] The like we read of other Apostles, whose Ho­ly Lives and labours afford Miracles in abun­dance. However grant (which is not true) that God in any one latter Age favovred his Church with á greater number of Miracles than he did the Primitive, who can repine at his Providence, he is Lord, and may do what he pleases? Or who dare censure us as Lyars, and over credulous, if by real Proofs taken from undoubted Records, we make our Assertions good, and evince the Truth of every Miracle in particular.

5. Dr Still. after à tedious rambling much Page 667. to this Sence; That God would contradict him­selfe, should he confirm à Doctrin by Miracles contrary to Christian Religion already proved by Miracles (à Truth known to all), makes this Inference. Therefore although in the beginning of à Religion, the Doctrin is to be proved by Miracles, yet that being once supposed, Miracles afterwards are to be tryed by the Doctrin. Would Dr Still. either prove his Protestant Miracles by Protestant Do­ctrin, or Protestant Doctrin (what ever it is) by Protestant Miracles, I should be better Satisfyed, But the Good man offer's at neither. I Answer How Mira­cles are pro­ved by the Churches Doctrin, and that Doctrin by Miracles? this common Doctrin, (often proposed by our Divines). All new Miracles wrought in the Church are to be examined and proved by the Churches Authori­ty, is True, and therefore whatever Miracle af­ter due Examination is found contrary to the Churches Doctrin as it is established, and pro­ved Orthodox by the Ancient Signs of Chri­stianity, the Ancient Prophesies also, by the Sanctity of thousands and thousands, and the large Extent of this great moral Body, Such à Miracle, I say, ought to be rejected as false, though an Angel from Heaven (which is impossible) [Page 302] 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 D ^r 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 [Page 303] 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 D ^r 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 [Page 304] 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 seem's to contradict Mr D ^r, and call's himselfe Gilbert Burnet, this Gent­leman [Page 305] ascribes great power to evil Spirits, and Mr Burnet in his Ra­tional Me­thod for the proving the Truth of Christiā Religion. &c. page 24. and 25. saies Miracles cannot Determine his beliefe, without some what previous to Miracles. Then concludes. The first and great Argument for the proof of Christian Religion, is the purity of the Doc­trin, and the Holiness of its precepts. which are so congruous to the Common Impressions of nature and rea­son. I may here first Ask Mr Burnet, of what Christian Religion he speaks? There are A­rians in the world, that deny the Mystery of the Sacred Trinity, and the Incarnation also, Pe­lagians, that deny the necessity of Divine Gra­ce, Grecians that deny the Procession of the Holy Ghost from the Father and Son, and final­ly Catholicks that believe these denyed Arti­cles as Truths revealed by Almighty God. All goe under the name of Christians, And as you see contradict one another in the Very Funda­mentals Mr Burnets Discourse found Weightles. of Faith. Speak out M ^r Burnet (the Difficulty here moved must not be flightly pas­sed over) is the Doctrin of so many dissenting Spirits in fundamentals pure? Are the Precepts whereby every Society is obliged to follow the Doctrin it makes profession of, Holy and Con­gruous? Is it suitable to the Common Impressions of Nature and Reason? Put us not off but Answer directly, or point me out plainly that Society of Christians, whose Doctrin only is pure, and Per­cepts Holy, or which is deemed by the wisest of the world so congruous to the Common Impressions of nature and reason? If you extol your Puritans upon the account of their Pure Doctrin, or your Protestants for Holy Precepts, your first Reformers, Luther, Calvin, Beza and the li­ke, will lay so much nastiness before your Eyes, that the common light of Nature cannot but de­cry [Page 306] it as shameful, and reason abhorre it. Mo­reover you have not within the whole latitude of Protestancy ( as Protestancy) one essential Ar­ticle Se Reason and Reli­gion. Disc. 1. c. 20. num. 4. of Christian Doctrin pure, For you have none at all Essential, which is not either Popery, (and that's no Doctrin of Protestancy as Protestan­cy) or the long since Cashiered Opinions of con­demned Hereticks, as is amply proved in another Treatise. A word now to your Exceptions a­gainst Miracles.

12. You say 1. Some what previous to Mi­racles must have place ere we believe Christ's Doctrin, and you build much upon its Congrui­ty to the common Impressions of nature and reason. Good S ^r, is the Sacred Mystery of the Trini­ty (I hope you believe it) which as Divines teach, is above reason and transcend's all natu­ral Discourse, so Very congruous to the common Impressions of nature? Our Lord Christ JESUS, you know, truly God and man, after his pain­ful labours was scourged and crucified by im­pious hands ( à scandal to the Iewes saith S, Paul, and foolishness to the Gentils) Is this great Mystery 1. Cor 1. 2. 3. think ye so Very Congruous to reason? You may say as the Apostle Writes, that God to con­found the wise, made choise of things foolish in the eyes of men, and of weak things to confound the strong, But in doing so, you run out of the reach of all natural Impressions, and take your Proof from Divine Revelation, so that if we yeild The high Mysteries of Faith, tran­scend reason assent to these great Mysteries, we are not to fix it upon any natural Principle, but must be­lieve, because God has revealed them. Now further: But no man according to the present Order of Providence could ever prudently be­lieve the Truth of that Revelation, or own the [Page 307] Mysteries revealed evidently Credible Without Mi­racles, and other prudent Motives, Therefore Miracles (Gods own Signatures) were both ne­cessary, and ever previous to that firm assent which the Primitive Christians yeilded to the sublime Mysteries of Faith.

13. Shall I prove what is here asserted, by one clear and convincing Instance? Suppose Almighty God should please to single out now Twelve poor Fishermen, and impart many great Secrets never yet known to the world, which cannot be known before they Preach. Having commission from God they run from City to City and because so commanded, faithfully declare what God told them. For example, The pre­cise time of Antichrist's comming, when the Day of Judgement will be, how many are ele­cted to eternal Glory, how many rejected with other unknown Secrets, but in the mean while A clear In­stance pro­ving what is asserted. work no Miracles, show no supernatural Signs, only Speak and Preach. Would prudent men think ye believe such Teachers, or yeild assent to their Doctrin having no rational Motive to ground Beliefe upon, But their bare word? It is impossi­ble. Had therefore the blessed Apostles, poor unlearned Fishermen by words only, laid forth the Mysteries and high Secrets of our Faith; had they only spoken of the sacred Trinity, of that ineffable Mystery of God made man, of the Dead rising to life again, of the eternal pain due to the Damned, and wrought no Miracles, or ex­hibited no exteriour supernatural Wonders whereby to make their Doctrin Credible, The whole world would have deemed them halfe frantick, and dispised them as cheats, or Authors of Novel­ties. We se though they wrought stupendious [Page 308] Wonders. yet how lingering and slow many were, and are still in believing, what then could have been expected had they shewed no Signs, but à universal Incredulity?

14. You Say. 2. The Predictions of the Messias did all agree to our Saviour and received completion in him. Very true Answers the Chri­stian, though the Iewes deny all, and pervert these Prophesies to à sinister Sence, And so much more your Barbarous Nations would have done, had the blessed Apostles at their Preaching, barely worded it, or read out of the old Scrip­tures what Moses and the Prophets foretold of Christ; But when they raised the dead to life, cured the Infirm, and visibly wrought other great Miracles before those they Preach't to, the har­dest hearts relented, and yeilded to their Doc­trin. These Prophesies therefore, are one par­tial Proof for Christianity, but must not goe alone How the Motives of Credibility are to be taken. without Miracles accompanying them, Or if as taken Solitarily, you hold them the chiefe or only motive, you evince little. The Motives of Credibility, S ^r, are never to be look't on by retail, or piecemeal, joyned together they ratio­nally convince, devided from each other or considered one by one, much of their Effi­cacy is lost.

15. You Say. 3. The strange Propagation of Christian Religion appear's not à sufficient Proof for Miracles. I contrary hold it both stronge and convincing, For as S. Austin discourses, ei­ther The Propa­gation of the Gospel, Miraculous. Miracles (as previous and the principal cau­se of that Propagation) had influence upon it, or not. If they had Influence, you grant what we plead for. If not; you must confesse the Propagation it selfe effected without Miracles, [Page 309] to have been the greatest Miracle of all. Thus S. Augustin Argues and 'tis à convincing Dilem­ma.

16. You Ask next what were the stronge Arguments of Christian Religion before it was Propagated? Those seemed convincing or not; if not convincing, it was Propagated by weak and unconcluding Arguments, and we are not bound to believe it, If convincing, we know them, or if we know them not, how can we Judge they were convincing? I Answer this whole discourse built upon two false Suppositions fall's to nothing. One is, that Miracles either seen or heard of preceded not the first conversions of Christians. The other, That there were some other rational Arguments as strong and con­vincing for Christian Religion before its Propa­gation, as Miracles were.

17. I say contrary, and prove that Miracles preceded all great conversions made to true Chri­stian Miracles were ever previous to all great conversions. Religion. Those Signal Wonders wrought by our Saviour sensible and visible, as rational Arguments, first induced the blessed Apostles and some few more to believe in him. Tis true Christ's Holy life and amiable conversation had great Influence upon minds (to say nothing now of the attraction of Divine Grace working in­wardly) But the Lustre of his glorious Miracles (Gods own powerful Language) made the dee­pest Impression on men who were first led on by reason, And therefore could not but Discover à mighty weight and efficacy in this one Motive of our Christian Faith. Now if we speak of that ample and large Propagation which ensued upon the Apostles Preaching in several parts of the world, or of those [...] other great Conversions [Page 310] wrought by the Catholick Church in after Ages▪ none can deny, but that most Signal glorious Miracles (not done to be gazed on) ever pre­ceded as à chief Cause, and effected that great Work of God among most Barbarous Nations. Finally that no other convincing rational Ar­guments greater or comparable with Miracles, can be produced as previous to its Miraculous Propa­gation appear's by your silence M ^r Burnet, you alledge none, neither are there any alledgeable of so great poise as Miracles were.

18. You Say. 4. There was good reason to believe the Gospel when our Saviour wrought his Miracles in the Sight of the Iewes (and this great Argument the Apostles urged) but that reason remain's yet good, and still proves it true whether the world had embraced it or not. I Answer the reasons were then good, because Mira [...]les ra­tionally pro­ve à Doctrin good when an Infalli­ble Oracle tells us what its meaning is. the Apostles in those Dayes were living infalli­ble Oracles, and could not only ascertain every one of the Gospels Divine inspiration, but also when Difficulties arose among the faithful decla­re its genuine Sence, But now yee Protestants Say matters are much changed, for there is no certain Oracle, no Church taught by the Holy Ghost that can Infallibly avouch these Writings were from God, that such and such in the more difficult Passages is their true Sence and meaning, So that every man left to his private Judge­ment, may draw what Religion he pleases out of Scripture, And this we se done before our eyes by men called Christians, yet differ in the Fundamentals of Christian Faith.

19. Upon this ground your Question next proposed signifies little. What say you, if the Gentils had rejected the Testimony of the Apost­les [Page 311] as the Iewes did, Had we not been bound to believe the Gospel, if those sacred Writings had been with à most religious care conveyed down to us? S ^r, Methinks you goe too farr in your Supposition, Saying, if the world had not embraced the Gospel, and both Iewes and Gentils re­jected it, we are yet bound to believe it. Why so I beseech you? Upon what Principle are we If all had rejected the Gospel. how are we obli­ged to recei­ve it? obliged to admit à Gospel which the whole world, all Iewes and Gentils rejected? S. Austin you know teaches (and I am wholly of his Judgement) That he would not believe the Gospel unlesse moved thereunto by the Authority of the Catholick Church, which Church, I am su­re, embraces à great part of the world, And had in it many, who once were Iewes and Gentils. Hence you see, S ^r, it is very hard to Suppose the Gospel universally set at naught, and that à strict obligation lies on us to re­ceive it. But let this passe.

20. Suppose we receive the bare Word of the Gospel, what Sence shall we make of it in à hundred abstruse Passages, what Religion shall we suck out of it? Arianism, or Pelagianism? Nestorianism or worse? It is impossible to clear this Difficulty without re­course to an Infallible living Oracle, upon who­se Judgement all in this present State must rely, or can believe nothing. You put much force in those who carefully conveyed the Gos­pel The false Conveyers of the Gospel, not found in the Princi­ples of Pro­testants. down to us. Very good. could such men be found, But here we are at à stand. The blessed Apostles who lived not alwaies, left those Writings in the hands of the Church, But this Church saies D ^r Still. above à thou­sand [Page 312] years since altered Christ's revealed Doc­trin, changed the Apostolical Faith, and be­came as Idolatrous as Those who worshiped the Sun or à Red cloath? All others out of this Church named Christians, were known condemned Hereticks. Were all this true, no more would I take the Gospel from this supposed Idolatrous Church; or these false condemned Hereticks, than believe the word of à known Perjured Person, or credit one esteemed à common Lyar. And thus in the Principles of Protestants the care­ful conveyance of the Gospel failing, all Faith in Scripture fail's with it. But enough of this Digression. VVe return to D ^r Stilling­fleet.

CHAP. XV.

1. DR Still. thinks it very reasonable for page 668. and 669. us (he means Protestants) after so many forewarnings in Scripture of false Wonders) to Examin all pretences of Miracles by trying whether they can be distinguished from de­ceiptful appearances, which may be wrought by à Po­vver lesse than Divine. Answ. I think it also Ve­ry reasonable, and wish, M ^r D ^r, that you, who yet never went about to examin one Miracle, would [Page 314] undergoe the pains you hold so reasonable. Ta­ke courage therefore, examin with greatest ri­gour either all, or some of those you have in the 3. Chap. above, And if you find à flaw in any, shame me boldly; But I tell you before hand, you will have à hard Task, For no sooner shall you discredit those by reason or Authority, but you will, eo ipso, enervate all our Saviour's Mi­racles, which certainly were proved truly vvrought upon Humane Faith, before Scripture registred them.

2. In this laudable Examination two things may be Questioned. The first concernes the matters of Fact, whether for an Instance, God raised the dead to life by the Intercession of bles­sed What this due Exami­nation re­quires? S. Stephen, of S. Thomas Cantilupe, and S. Xaverius? The like is of desperate Diseases cured by the Prayers of Saints in God's Church? Hereof we have great Evidence taken from Ey­vvitnesses, and the undoubted Testimony of tho­se who have left them upon Record. Mr Dr certainly requires not, when à Miracle is done, That God tell us by à nevv Revelation it is à work above all natural Povver, or that he work one Mi­to confirm the Truth of another, This would im­ply à Processe in Infinitum, when one may as well Question the second, or third Miracle, as the first. Neither, were our Saviours Miracles when do­ne, proved after this manner. No. They were first seen by credible Witnesses, afterwards di­vulged, And that was proof enough. The se­cond thing Questionable is, whether if such Mi­racles (as are now evinced) were visibly exhi­bited, may notwithstanding (that exteriour Evidence) be held deceiptful Appearances only, or wrought by à Power lesse than Divine? This the Dr hints at, and would fain have all [Page 315] our Miracles thought at most bare Appearances, if yet so much.

3. I Say in à word; VVhat even Reason proves Christ and his Apostles to have vvrought true Miracles by Divine Povver, evinces the Very same of all appro­ved Miracles done in the Church. God therefo­re was and is, the sole Principal cause of all such Miraculous Effects.

4. Before I prove what is here asserted, re­flect Irenaeus l. 2 c. 57. sine. upon the Resuscitation of Lazarus who li­ved afterwards à long time; Call also to mind those mentioned by Irenaeus, that were raised from death, and perseverantly lived (saith this great Author) multis annis, many years vvith us. So also no few did, resuscitated by S. Thomas Cantilupe, S. Dominick, and S. Xaverius. All these walked up and down, conversed with ot­thers, experienced in themfelves the real Ope­rations of life, and therefore either lived, or vve Act. 3. 3. live not. Now for strange Cures, consider in the next place, that man lame from his Mothers womb, who lay begging at the Gate of the Temple called Beautiful, to whom S. Peter, saith The dead raised to life and desperate Discases cured. Holy Scripture, instantly gave health, strength, and vigour. Compare his cure with that of poor John Clement, born also à Criple from his Mo­thers womb that often sate begging at the Ga­te of our Ladies Church in Montagu, And in à moment of time (like the other in the Acts) lifted himselfe up, stood straight on his feet, and was Miraculously cured by the Intercession of the ever Blessed Virgin.

5. Hence I Argue. Christ is rationally pro­ved to have raised Lazarus to life by Divine Vir­tue, if no Power in nature or Divels could pro­duce that strange Effect. Ergo those other Re­suscitations [Page 316] now mentioned, are as rationally proved wrought by Divine Virtue, if no Po­wer in nature nor Divels could produce them. Again. That cure wrought upon the Lame born All done by Divine Power. Criple Sitting at the Temple gate, is rationally proved Miraculous, and done by Divine Virtue if no Power in nature or Divels did it. Ergo that cure wrought upon John Clement, no lesse à lame born Criple, is as rationally proved Mira­culous, and done by Divine Virtue, if no Po­wer in nature or Divels did it; But the Antecedents here proposed in both cases are most true, Therefore necessarily infer Truth in their Consequences.

6. I am first to Show that no Power in na­ture or Divels can raise the Dead to life, and will not entertain the Reader with the open Folly of some Arabians, who thought Christ wrought all his Miracles, and consequently raised the Dead, by the strength of his Povverful Imagination. As wholly stupid are those Judiciary Astrologers that ascribe them to the different Aspects or Situations of Stars, in which knowledge (say they) Christ was most conversant. Michael de Medina both Medina de rectâ in Deum fide lib. 2. c. 7. largely and learnedly refutes these whymsies and showes, that Imagination, can indeed, work strange Effects in the Body and mind of such as are liable to violent fancies, (whereof he gives prodigious Examples) but can effect nothing Se his pa­ge 69. B. upon Things distant, or wholly separated from the Imaginative Faculty. If therefore one sit's Lame in à chair, and see's à Book à farr off in à Stationers Shop, the strongest Imagination in the world will never bring that Book into his hands. He refutes also the Astrologers upon this ground, that not only our Saviour, but the blessed Apostles also dispersed the whole world [Page 317] over under different constellations, (yea their very The fooleries of some re­futed. girdles, handherchiefs, and Garments, and the Saints in Heaven when invoked at their Monu­ments, work innumerable Miracles, independently of the various motions, and Aspects of Stars. Finally saith Medina, if à strong Imagination, or Stars can produce such admirable Effects, how comes it to passe, that these talkative men were all born under so unluckly Planets, as to doe none? How happen's it, they are so feeble in their Apprehensions, that not one among them could ever yet work à true Miracle? But enough of Fooleries.

7. Some thought more wise tell us, that all our Saviours Miracles (the like is of those wrought in the Church) may bee easily effected by à Secret art of Magick, earnestly sought after by many. Briefly; All Magick is either natural or Ceremonial, when done by evil Spirits it is called Necromancy. The first Magick makes à Search into the hidden Things of Nature, and by à ready application of active Agents to Pas­sive often showes strange Effects, yet no vvayes Miraculous. For the attaining of this knowledge, Empedocles, Democritus, Apollonius, and Anaxago­ras travelled far, and viewed à great part of the Universe. Some by virtue of it produce Roses and ripe Grapes in Winter, others by Alchimy have long tried to find out the Philosophers Sto­ne, but with what successe, I know not. Now this Magick (add to it that they call Astronomical, Effects wrought by natural Magick. and Cabalistical) being only limited to natural Causes, can do nothing that's above all natural Power, as most certainly the raising of the dead is. Neither did those who so highly extol this Art, ever yet pretend to call men out of their [Page 318] Graves, and endue them with the like Opera­tions of life, they had before.

8. Necromancy whether Goetick, or Theur­gick practized by Divels and Witches has its Necromancy has its Li­mits. limits also, and extend's no further than only to what is previously contained in natural Causes, as S. Augustin cited above notes excellently well. Now because Angels and Divels know more ac­curately all natural Secrets than mortals do, They can (when God permits) show strange Effects, and very real ones also. I say Real. For all are not (though some be) meer Illusions of the eyes or Phansy, as Delrio and Michael Me­dina Largely prove, and solve the contrary Ar­guments. Delrio Dis▪ gnis. magic. lib. 2. quaest, 16. Medina ci­ted lib▪ 2. page 56. Delrio l. 2. quaest. 10. Delrio ci­ted quaest. 16. However real, saith Delrio, no Divel can change the now setled order in Natu­re, or, by local Motion or otherwise, unfasten the established course of the Vniverse, whereof the Divel is à part only, And à part cannot do more than the whole.

9. Delrio showes, that Witches are really transported by Divels to remote places, where many meet together, sport and banquet. For Proof hereof he relates two strange Stories, the one borrowed from Gulielmus Neubrigensis, is of à Neubrig. l. 1 rerum Angl. c. 38. Countryman who passing one night by à Grot heard Singing and merriment, looking in he saw à large room all enlightned with à great number of men and women feasting together. One who served these Guests offered the man standing at the Door à Cup to drink, but he wiser povred Delrio's Stories of Two Magi­cians. out all the liquor, and rid away with the Cup as fast as his horse could run. The Cup, saith Neubrigensis, made of à strange unknown matter, of à fashion also no less odd and unusual, was presented as à Gift to Henry the Elder, King of [Page 319] England, and afterwards given to the King of Scots.

10. The other Story Written by Robertus Triezius one of Lisle, Delrio recount's, and sho­wes Delrio quest. 6. à pritty strife between two Conjurers. The one had laid hold of à young woman, (placed on à wooden horse behind him) and carried her through the Air by à Castle in Burgundy, where, as it happened, another Magician was with many more at à banquet. That strange sight discovered of à couple so well mounted ri­ding through the Air; The Conjurer in the Castle began his Charms, and forced man, wo­man, and horse down into à Plain before the Castle, where they remained immoveable. The Conjurer with his woman thus fixed, perceiving that the other in the Castle had thrust his head and neck out of à window between two barrs of Iron, to revenge himselfe, presently clap't à great pair of branched horns upon his fore­head. He could not draw his head back, the horns hindred, forward he durst not venture, the Precipice being fearful. Finally an agree­ment was made. The horned Magician dismis­sed the other with his woman, and the Brother Conjurer on the Plain in requital▪ took off the Magicians horns within the Castle. If these Stories be true (Written as very certain) it seem's clear, that all things told of Magicians are not meer Illusions, or fancies only. Delrio Quaest. 10.

11. Notwithstanding such real matters do­ne, I assert with Delrio and others; that nei­ther Divels can­not by their natural Po­wer, produce any substantial Form. Divel nor Magician can by their natural Power, immediatly produce any substantial Form for an instance, the substantial form of Fire. The [Page 320] reason is clear. Nemo dat quod non habet; No cause can naturally give being to an effect, which is not precontained in its natural Virtue, But no more can the Divel immediatly give à real being to the substantial form of Fire, of à rat, or Serpent, than produce another Divel, or one soul another Soul. I say immediatly, wit­hout Dispositions previously introduced into à Subject fit to receive such à Form, which are not done in à moment. Exod. 7 11.

12. Some willing to oppose this Doctrin, urge that Feat of the Aegiptian Magicians, whose Rods cast down like that of Moses, were turned into Serpents, And this done by Necromancy, was à work of the Divel, and no illusive but à true real Conversion, as ap­pears by the words of Scripture, Similiter ac What is to be said of the Aegiptiā Magicians? Moses, They did as Moses had done. So S. Augustine and many Fathers Judge Quoted by Delrio, whence it followes, that the Divel can give being to Substantial Form's. I Answer, he can help to such productions of imperfect A­nimals, usually called Insecta, in case he more quickly introduce into à Putrified rod apt dis­positions for à frog, or Serpent, which Cai­tan thinke was here done, But this reaches not to the Immediate Production of either substantial or acci­dental Form. Others say. That the Divel by à slight Legerdemain, secretly conveyed into the place of the Magicians Rods, true Serpents, and so solve the difficulty. Be it how you will, Moses his rod changed into à Serpent, devovred that of the Enchanters, and there­fore was evidently the greater Miracle.

13. By all hitherto noted our Assertion [Page 321] above (Viz. That neither Divel nor Magician can raise the dead to life), seems more and mo­re confirmed, which appear's à greater work than to produce any natural substance. A further reason hereof, convinces. The Soul separated from the Body is either held mortal, or immortal; Why Divels cannot raise the dead? If mortal, it perishes, and cannot return again but by creation, But no Divel can Create or pro­duce something out of nothing, This being the work of God only Omnipotent; If immortal; it is cast out of this Universe, and consequently nothing in the order of nature has Power to act upon it, or to reduce it to the Body, which it first informed. Whence Franciscus Victoria no­tes Victoria Tom. 2. de arte Magica page 279. excellently well, That these Divels are usual­ly employed about lesser matters, in finding out Thieves, or Robbers, who have deprived men of their goods. Much more they can­not do.

14. But what shall we say to the VVitch of 1. Reg. 28. v. 19. Endor by whose Charms Samuel long before dead, appeared, and told King Saul of the ill Success of his war, as also of his death the next What to the with at En­dor? day. Some Answer, Samuel did not appear, but think another spirit assumed his shape, and spake to Saul. This opinion seem's contrary to what we read in Ecclesiasticus, where Samuel is Eccl. 46. 23. said after his sleep or death, to have notified to the King the End of his life, and exalted his voice out of the earth in Prophesie▪ It is also contrary to the Doctrin of S. Austin expresly teaching, that Souls S. Aug. de curâ promortuis gerend. departed this life often show themselves to the living, and he takes one proof from this Appa­tion of Samuel. And who can doubt but that Moses being dead, appeared with our Saviour in Samuel tru­ly appeared. his glorious Transfiguration? Samuel's soul the­refore [Page 322] called out of Lymbo, truly appeared, but not by the Charms of that Pythonical woman, for the Apparition prevented her Enchantments, and was sooner than she expected, whence like one amazed, she cryed out at the Sight of Samuel, and asked why Saul had deceived her?

15. Thus it is plain, that no other but God called up Samuel, who by Divine illumination Prophecyed so exactly of that wicked King's End, and the death of his Sons, which Divels na­turally could not foretel. In like manner we read in Scripture, that when King Ochozias lying 4. Reg. 1. v. 2. 3. sick, sent Messengers to question Beelzebub the God of Accaron, and enquired whether he was to dye or no, Almighty God to prevent the foo­lery, commanded Elias to tell the King, he should not rise from his bed, but dye; And thus in raising Samuel the true Messenger, he prevented the Pythonissa's Enchantment, if yet she used any, whereof Scripture gives no light at all. My Assertion therefore remain's Firm that Divels cannot raise the dead.

16. Neither can they cure any desperate In­firmity, though in lesser matters much may be Desperate diseases not Curable by Divels. done by natural remedies, but to restore Sight to one borne blinde, to take à Leg or Arm cut off, and joyn it again to à maimed Body, are cures above the power of Divels, and were never yet wrought by Necromancie. Again, when circum­stancies plainly show, that all cures wrought by Christ and in the Church were done by Divine Virtue, it's madness to make the Divel Author of them. Our Saviour cured the blind man, and said he did it that God's works might be manifested, John 9. had the Divel think ye any hand here? Others implore help from the blessed Saints in Heaven, and [Page 323] after earnest prayer recover perfect health sud­denly, can such works be ascribed to Divels or Necromancy, when the very circumstances of their Prayers, directed to Almighty God and his Saints evidence the contrary? Reflect, I be­seech you; Shall God and his Saints be called on for à Favour▪ and must the Divel interpose his Art and do it? All is ridiculous.

17. The second thing gathered from this A Compari­son between the primiti­ve Miracles, and those wrought in the Church. whole Discourse and most to be reflected on, is the comparison made between our Saviours Mi­racles and others wrought in the Church. Tho­se fir [...] before Scripture registred them, were ra­tionally proved upon humane Faith, works of à Divine Power, and so are all Church Miracles when attested upon Oath, or seen by many Ey­witnesses, whose credit was never stained. The Dr therefore must either prove such sworn Per­sons per [...]ured, and those Ey-witnesses deluded in what they saw, or if humane Faith be in the world, he cannot but grant that the Church has had most glorious Miracles wrought in It. In case he say, he will not yeild assent to any though svvorn Ey-vvitnesses of à Miracle, I Ask, what if he had lived in our Saviours time, and only heard by à Moral certain report of Lazarus raised to life, would he not upon humane faith have prudently yeilded assent to that known and much famed Miracle? If not; Why should any other rational man have then prudently assented to it upon humane faith? Why should not all in like manner have suspended their assent, and believed nothing till Scripture registred our Sa­viours Miracles, which would therefore like dead Signs, have lain in obscurity without Uni­versal Fame, never so much as prudently spo­ken [Page 324] of. Neither could they then have had any Influence upon Faith in those Dayes, before mens eyes saw them Written in Holy Scripture. Such consequences, if granted, are desperate, and would be decryed as pernicious, the who­le Christian world over.

18. It may be the Dr will say the Reporters Latter wit­nesses as faithful, as those were, who saw the primiti­ve Miracles. of our Saviours Miracles were far more honest and faithful, than those are who either saw, or wrote of Miracles done in the Church, And the­refore upon their word he would have believed those Ancient Miracles. M ^r D ^r, let us not word it, hut come to Principles. Show me what you have against the honesty and sincerity of S. Ambrose, of S. Irenaeus, S. Austin, S. Ierome, and S. Bernard, who both saw and have Written of Miracles? What exception have you against those who saw Miracles wrought by S. Thomas Cantilupe, by S. Xaverius; to say nothing of others? Discredit these Ey-witnesses if you can, But fob us not off with à proof taken from your own Incredulity, that signifies as little as your ma­ny empty words and simple Jeers doe, we re­quire stronger proofs from à D ^r of Divinity, but God only knowes, when they'le see light, ever or never.

19. The D ^r thinks we of the Roman Church page 699. can give no evident Distinction between the Mi­racles we pretend to, and such as we are bid to beware of, he means Legerdemain Miracles? This Cavil also impugn's our Saviours Miracles, which the Iewes rejected, as Hereticks doe the Chur­ches. My answer, is. Just as you distinguish between those Primitive Miracles and all false lying Wonders, so we distinguish between our Miracles and those other pretended to by Hea­thens, [Page 325] and Hereticks. The outward appearan­ce The Chur­ches Mira­cles are as well distin­guished from Lying wonders, as the ancient Miracles were. of Christ's Miracles and the Churches is the very same, Lazarus raised to life lived after­ward many year's, and so did those of whom S. Irenaeus cited, speak's. Now if you credit not Irenaeus, S. Ambrose and others, who saw great Miracles, we are out of all good Principles, and must contradict these grave Ey-witnesses, be­cause you, forsooth, are incredulous, and will not believe them.

20. The true distinction briefly, between Wherein this distin­ction con­sist's. all true Miracles (whether wrought by Christ or in the Church) and lying Wonders, is taken from the Greatness, vast number, and admirable Effects ma­nifested in those first Ey-witnesses that saw them, whereof I have spoken largely above, And there noted, that real Miracles ever show ano­ther Lustre, Light, and Majesty; not percepti­ble in any Charms or jugling Wonders. You Sr, say again in the same Page. We cannot prove that Miracles wrought in the Church could be done for no other End than to prove the Churches Infallibility. I answer first; They have been wrought, that's undeniable, unlesse all humane Faith goe to wreck, for what End we shall see in the ensuing chapter.

CHAP. XVI.

1. DR Still. in the page cited peremptori­ly concludes. It must be shewed, that our Miracles could be wrought for no other End, but to prove the Church Infallible. Why so M ^r D ^r? Can you show that every Miracle which Christ and his Apostles wrought, were done for no other End but to prove Christ's Do­ctrin Infallible? Or did those first great Ma­sters of Christianity at every particular Cry out, this Wonder Gods wor [...]s for no other End but only to All Mira­cles usually wrought for à double End. prove Christ's Doctrin Infallible? Its Improba­ble. I Say therefore, those Miracles were u­sually done for à double End, The one was the be­nefit [Page 327] 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 [Page 328] 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 [Page 329] 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 P [...]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.

[Page 330]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, would petition Almighty God with him (for the Con­firmation A fourth Stupendious Miracle wrought by S. Gregory the great. of our Catholick Faith,) to show vi­sibly, that what the Matron took for bread, was not bread, but really Flesh. Prayer made, no­thing like bread appeared, But pure flesh on­ly (which all beheld) and the woman acknow­ledging her Errour, now penitent, received the Host with great devotion, after the Saint had ob­tained by prayer, that God would restore it to the former show of bread it had before. Who­ever [Page 331] undertakes to refute this known and much famed Miracle, must prove by good Authority, these three quoted Writers to have been open Lyars, false, fraudulent, which will be à hard Bellar. de Scrip. Ec­clesiast. Task, For every one of them has their due prayse, as you may see in Bellarmine.

9. No less stupendious is that Miracle which Evagrius (called Scholasticus) exactly recount's. Evagrius Histor. lib. 4. cap. 36. When, saith he, Anthimus was driven from the Sec of Constantinople, Epiphanius succeeded; after Epiphanius came Menas, under whom à Miracle happened worth every mans notice, and remem­brance. An ancient Custom had long prevailed in the Church of Constantinople, that when the People had communicated, young Children were called from the Schools to eate the small remaining Particles of our Lords immaculate Body. A fift no l [...]sse stupen­dious, Eva­grius re­count's. Once it fell out that à little Boy, whose Father was à professed Iew, and by trade à Glassmaker (contrary to Custom) came home late: Que­stioned where he had been so long, and whe­ther he had eaten with other Children of those Particles, the Child innocently confessed the Truth, Without delay, the enraged Father cast him into à burning Furnace, where he for­med his Glasses; The Mother knowing nothing of that impious Fact, sought her Child three Dayes the whole City over, but not finding him returned home comfortless, and sitting at the Work-house door, cryed out. O my child! and named him! The Boy hearing his Mothers wai­ling, Answered. Here I am in the Furnace. She rushing in saw him standing amidst the Coals without hurt at all. Questioned at his coming out, How he escaped the scorching flames so long à time? He answered à woman clad in à Purple Gar­ment, [Page 332] often visited me, quenched the Flames with water, And when I was hungry gave me to ea­te. Justinian the Emperour hearing of this certain Miracle ordered that the Mother and the Child should be Baptized, and hanged up the wicked Father upon à Gibbet, still obstina­te in his Judaism,

10. This Miracle because something less than that is we read in Daniel, of Sidrach, Mi­sach, and Abdenago walking in the midst of fla­mes, may perhaps be flurted at by D ^r Still. But, believe it à Flurt, or Jeer shall not serve his turn. Evagrius I make use of, is the Basil E­dition Anno 1557, and the Chapter where you find this Miracle is the 36. in order, though so­me Authors quote his 35.

11. I have said enough upon several Occa­sions in this Treatise of most glorious Miracles wrought to confirm the Doctrin and Practise of the Church, while we invocate Saints. honour their Reliques, Blesse our selves with the Sign of the Cross, and use Holy water &c. None can call so much as one of those Miracles into doubt or Question. Now as for the worship of Holy Images Miracles are so known and manifest, that it would be labour lost to produce again what hath been written. Every one, though but meanly versed in Ecclesiastical History can tell you, how that woman cured by à touch of our Saviours Garment, returning home in memory of the Benefit, erected his Image or statua, with Matthew 9. v. 21. her own adoring him, and that à strange Herb grew up at the foot of the Statue, which wrought great Miracles. Julian the Apostat vexed at the Miracles wrought by Holy Ima­ges, Sight of this Image, and lesse enduring the Miracles done there, threw it down, and set up his own in [Page 333] the place, But his was presently destroyed by fire Euseb. l. 7. Hist. c. 13. Sozomen. lib. 5. c. 20. from Heaven. See the whole Relation in Eusebius and Sozomenus.

12. Memorable also and most known is that famous Miracle evidenced in the City of Beritos in Syria, where the impious Iewes Crucifyed our Saviours Sacred Image pierced it with à Lance, whence great plenty of water and blood issued, which cured all diseases. The certainty of this Miracle caused no lesse à man than the learned A­thanasius to write à Book intituled. De passione Brerely Protest. A­pol. cited p. with me 522. Turon. de gloria Mart. lib. 1. cap. 22. Imaginis Christi in Berito, which, as Brerely saies, was alleged in the Nicene Council. Act. 4. And is also recorded by Gregorius Turonensis. The Miracle seen by innumerable Ey-witnesses, pre­vailed upon many obdurate Iewes, and brought them to believe in our Crucifyed Saviour.

13. By all hitherto noted my Assertion is proved. God has confirmed the, Articles of our Ro­man Catholick Faith by clear and undeniable Miracles (never wrought to attest à falshood) Therefore the End of Miracles is to give us rational Assu­rance that her Doctrin is from God, true most certain, and infallible. The Antecedent gran­ted (already made out, D ^r Still. shall never ra­tionally oppose) The Consequence followes inevitably, Ergo our Doctrin is from God, certain, and infallible; or as is now said, Miracles were wrought for this End to confirm its Infallibility.

14. D ^r Still. in his three next pages propo­ses Dr Still p. 670. 671. and 672. many Questions, the most are as follow. Why should not Pythagoras his golden Thigh be as Miraculous, as the restored Leg at Zara­gosa? Why should S. Francis his Asse that stood still to hear him Preach, be more Miraculous than the Asse that heard Ammonianus his Le­ctures? [Page 334] To omit others. Why may not Ae­sculapius Strange Questions proposed by Dr Stilling­fleet. his cure of the woman in his Temple, of Epidaurus be thought as strange, as Xaverius his appearing to F. Marcellus Mastrilli at Na­ples, and curing him upon his Promise of go­ing to the Indies? One Question more and as much to the Purpose. Why should not Frier Bacon's brazen head be thought every whit as wise, as D ^r Stillingfleets? Had that Brazen head ever spoken, it could not have uttered greater Non-Sence. I will first express the fol­ly of these Questions, by proposing some few more, then retort them, and Answer eve­ry one.

15. A She Magician saith Virgil, profes­sed She could stop the Stars, and turn them Virg. 4. Aeneid. back from their ordinary course. Why should not this be esteemed as great à Miracle as the standing of the sun and moon at Josue his Prayer? Here is one wise Question. Lucan tells us that Josue 10. v. 13. by Magick Charmes the Moon may be brought down from Heaven, whereof se S. Austin at these words. Quale est lunam deponere. And why may not this passe for as great à Miracle, as Lucan l. 6. S Aug. lib. 10. de Ci­vit. c. 16. 4. Reg. 1. v 10. Plato l. 10. de Republ. Elias his calling down fire from Heaven? Here you have another of the D ^r' ^s Questions. To lay forth this folly yet more plainly, shall we go on à little? Plato recount's that Aerus slain in à battel, lay ten dayes dead, had his Body cast into à burning Pile of wood, and there not only came to life again, but also made à Relation of all the Accidents which happened in that Fight. Pliny, saith Medina, tell's the li­ke cited by Medina l. 2. p. 58. B. Story of Cneus Aelius Tubero stark dead, who thrown into à great fire forthwith revived, and afterward had the dignity of Pretour confered [Page 435] upon him in Rome. Nay some Grecians have Open foppe­ries of Hea­thens, worth nothing but contempt. Written, that the fabulous Aesop of Phrygia really dead, was restored to life. Now to re­tort the D ^r' ^s Questions; I ask why may not the­se Resuscitations be thought every whit as Mi­raculous as those were whom Christ and his A­postles raised from death to life? If he Answer, all are true alike, but not of equal certainty (because Scripture gives indubitable assurance of what is read there), he must grant that Virgils Magician could as truly force the Stars back, and Lucans Charmes fetch down the moon from Heaven. Shall I credit Aesops resuscitation? I will give as much beliefe to Lucans lunatick Fancy? No disparity can be imagined.

16. If on the other side, the D ^r Judges with Medina and all Christian Writers this fet­ching down the moon, and these pretended Re­suscitations of the dead to be meer Fictions and Heathenish inventions, or at most no more, but Charmes and Illusions, he Answers his own Questions, and must list his Wonders among lying Fables, or hold them, as I now said Cheats, done by Legerdemain. In case he yeilds not thus far to the common Iudgemet of Chri­stians, he will be forced to bring the greatest Miracles our Saviour wrought into open Contempt, for who can set à high value upon those certain Miracles (testifyed by eternal Truth to be greater than ever man wrought) Is Heathens have done as great ones, yea and some greater?

17. The D ^r's chiefest Aime in some of the Reason and Religion. Disc. 2. c. 8. num. 20. Questions proposed, was to discredit two known and clear attested Miracles whereof I gave à lar­ge Account, in another Treatise. The one re­lates [Page 336] to the Admirable cure wrought by S. Fran­cis Xaverius upon F. Marcellus Mastrilli à dying man, restored to perfect health in à moment of time. I show'd there how the Miracle was exa­mined upon Oath, openly attested before law­ful Judges, legally approved, and finally be­lieved F. Marcellus Miraculously cured in à Moment. upon humane Faith, over all Italy, Fran­ce, and Spain. I much urged one manifest Proof taken from S. Xaverius his Prophesy of Marcel­lus his going into the Indies, and there dying à Martyr for Christ, which being known and open­ly divulged long before Marcellus suffered, would have exposed all those who made it publick, to shameful Disgrace, had not the real Effect of the Virtuous mans Martyrdom, evidently shown the Prophesy fulfilled, and most exactly true. Neither S. Xaverius his Prophesy exactly fulfilled, proves the Mira­cle. Divel nor mortal man. could certainly foretell things so remote, lyable (as I noted) to à hun­dred casualities, and uncertainties. For what if Marcellus, no strong man, had dyed in the way? What if Pyrats had taken the Ship that carried him? What if it had perished by Tem­pest? Would not, think ye, the most prudent men have exploded all those as besotted, who so peremptorily avouched upon the Prophesy Mar­cellus his arrival in the Indies, and there dying à Martyr? God therefore was the Author of that Prediction, and consequently his Divine Power (using S. Xaverius as Instrumental) wrought the Miracle? Much more you have of this Miracle in the place already Quo­ted.

18. Reader now give à little attention, and Aelian. l. 9. de animal, cap. 33. you shall hear how Strangely the D ^r goes ab­out to obscure this manifest Work of God by à meer fabulous Story. He cites Aelianus, and [Page 337] thinks, as I said, Aesculapius his cure upon à woman in the Temple of Epidaurus to have been as great, as this done upon Marcellus. Briefly.

19. The Title of that 33. Chapter is of à great The Dr would con­fute this Miracle by à False fabu­lous Story. Vertue contained in an Herb called Abrotonum, or Abrotonus, in English Souththernwood, excel­lent against belly worms, not curable (saith the Story) by humane Art. To perswade this incu­rability, Hyppis Rheginus (as Aelianus has it) tell's of à woman Sick of these worms whom no Phy­sician could cure; She therefore went to im­plore help of the Gods at Epidaurus, when by chance Aesculapius was abroad, however his Of­ficers or Ministers there took her in hand, and first commanded her to rest à while, then cut off her head, and one of them forcing his hand into her bel­ly pulled out à mighty great Mawworm, But could not joyn the head to the Body as it was before, till the God Aesculapius came home. Upon his return, he chid those Ministers, and said they had gone beyond all humane skill, then Aescu­lapius set's the womans head upon her shoulders, and restord her to life, O Aesculapius! cryes out Hippis Rheginus, great is thy wisdom amongst all the Gods, and wonderful are the Cures wrought by the herbe Southernwood. Thus Claudius Aelianus, who neither relates the Sto­ry as à Truth, nor can ascribe so great Virtue to any Herb as to restore life to à dead woman. You will say Aesculapius did the wonder by his divine Power. That is to Say, the Divel (if Vives in his notes upon S. Austins 16. chap. cited. any) did it, For as Ludovicus Vives observes Aesculapius was himselfe the Serpent (he means the Divel in à Serpents Likeness) or had with him as companion, à Dragon-Divel, and there­fore is usually painted with à Dragon or Ser­pent [Page 338] wrapped about à staffe.

20. Here you have briefly Dr Still. Story told out, as vain à Fable as ever was heard, or (at most) an Illusion of the Divel. And can this be paralled with à Saint's Miracle wrought upon à great Servant of God, when the very Circumstances, as Aelianus recount's them, gi­ve the Divel as great Power in working Miracles as ever our Saviour had? All is à Fourb never examined, never attested upon Oath, never ap­proved by any, nor (as I shall presently no­te) gained Belief among the wisest of Heathen.

21. Whoever desires more of these Hea­thenish August. lib. 18. de Ci­vit. c. 17. 18: S. Austin's Words. Fictions or false Illusions, may read S. Austin. Some, saith the Saint, relate incredible things of the famous witch Circe that changed Vlisses his companions into beasts, others talk much (as I was informed passing through Italy) of women that gi­ving cheese to Travellers, could make them appear like bruit Animals. So Apulius writes of himselfe in his golden Asse, that by taking poyson (yet retaining à mans Soul) he vvas made an Asse. But these Trans­mutations, saith S. Austin, are either false, or so unusual, that no man can believe them. Nay, Lu­dovicus Vives in his notes upon this Passage, Vivès Pli­nius lib: 8: cites Pliny plainly teaching, They are all false and fabulous: With far greater reason Therefo­re, may we conclude, that Aesculapius his pre­tended cure wrought upon à beheaded woman, S. Aug: de Civit: l: 10: c: 27: was à horrible Lye, or, as I said, à Divelish Il­lusion. Non audit ista hominum multitudo, saith S. Austin upon another occasion, where he rebukes Porphirius for saying that Divels can by Theur­gick S. Austin slight's These foppe­ries of Hea­thens: art purge and free souls from great Misery, but as S. Austin add's, vvhole multitudes of People believe no such things, knovving vvell that our Saviour [Page 339] came to free us from the Divels Tyranny. In Christ vve have à merciful Deliverance both in Soul and Body. And this is evidently proved by clear Experien­ce, For since our Saviours comming, Since Christianity was established, we hear no more of heads cut off, and restored by Necromancy, no more of Circe's charmes, of Appulius his chan­ge into an Asse, of stopping the Stars in their course, or of any such fopperies, which argues all before Spoken of, were nothing but vain ap­prehensions of some few credulous, and too ea­sy deluded People; I say of some fevv, for the wi­ser sort of Heathens, as Pliny cited observes, Nay vvhole multitudes believed none of them. And one great Blessing hence ensued, For after the world had been quite wearied with these Heathenish foo­leries, and the wisest of men had seen them lie under open contempt, The infinite Surmounting Excellency of Christian Religion became glo­rious, got ground every where, and with grea­ter ease spread it selfe over all Nations. What therefore moved D ^r Still. to disgrace Christiani­ty? How highly doth he undervalue it, while he set's so great à Lustre upon Miracles vvrought by Infidels, clearly intimating, that our Saviours Dr Stilling­fleets grand Offence. professed Enemies, have done as signal Wonders as the very best of Christians ever wrought? Why doth he not plead also as strongly for the Idols of Heathens, where their pretended wonders were usually shown? He may as laudably stand for the one, as defend the other?

22. I well know not what great advantage the D ^r get's by his Story of two Asses, The one heard S. Francis Preach, the other Ammonianus his Lectures. What then M ^r D ^r? Doth it therefore follow that Ammonianus was as great [Page 340] à Saint as S. Francis? Had we Sr, no greater E­vidence of that blessed man's Sanctity, but the small wonder you relate, he would never have gained so much renown in the world as he hath most justly merited, But thanks be to God, his humble mortifyed life, and other glorious Mi­racles raised the Saint as far above any thing Am­monianus or his Asse ever did, as Heaven is a­bove earth. I Dispute not whether that Infidel S. August. lib. 21. de Civit. c. 6. had an Asse brought him by Magick Charms, S. Austin tell's you of greater wonders done by Di­vels. And though we should Suppose (which is not probable) that the Divel put à Trick upon S. Francis, that's no prejudice to his San­ctity, while that great Servant of God, as his whole life showes, never medled with Divels, or Charms of Magick.

23. The other Miracle I insisted upon, was Se Reason and Relig. Disc. 2. c. 9, from n. 11. that known and much Famed cure wrought upon à young man at Zaragosa in Spain, who had his broken Leg cut off, and à long time buried, but at last Miraculously restored by the Interces­sion of our Blessed Lady. This Miracle seen by thousands and thousands at Zaragosa and Ma­drid, was upon the Attestation of many sworn Witnesses rigidly examined, and aftervvards approved, as à Prodigious vvork of God. His Catholick Ma­jesty, and the whole Court in Madrid, French, The young mans Cure in Spain proved most Evidently. English, and Nobles of other Nations, frequently conversed with the youth, and to their great ad­miration beheld the Mark ( à round red Circle) whe­re his Leg was cut off, now perfectly whole and sound. Amongst others the Lord Hopton then Lord Ambassadeur in Spain (often desired by his Catholick Majesty to be present at the young mans Examination) vvas present, and upon [Page 341] his return to England declared before many No­ble men, that the cure wrought upon that mai­med youth, was most certain. What I here as­sert, The Lord Hoptons at­testation. I had not long since from à right Honora­ble Person, who in company with others heard my Lord Hopton's plain Testimony given of that cure, as à Truth most certain, not to be called into doubt.

24. Reader, D ^r Still. strange Answer to this most manifest Miracle, will I am sure purchase him more Shame than Credit. He thinks Pytha­goras his Golden thigh may be held as Miraculous as that restored Leg, unlesse saith he, the Priest Abaris be proved à falser VVitnesse than Hieronymus Brizids, or the People of Zaragosa lesse suspected of partiality, than the Greeks at the Olympick Games, at vvhich, some Au­thors tell us, Pythagoras shevved his golden thigh. In the first place I might complain of the D ^r' ^s Jug­ling, The Dr's unhandsome Dealing. and ask why he minces matters, why hee Tell's my Story by halfe, as if, forsooth, I had no greater Authority for that Miracle than Hierome Brizid's, and the People of Zaragosa, Too partial Attestation? I produced innumera­ble other Witnesses then living in Zaragosa and Madrid also. But let this passe, the Dr was in hast, willing enough to quit what he could not Answer.

25. However, one main circumstance, or the Substance rather of that true Miracle can never be Answered. The Boyes Leg, as you have heard, (really flesh and bone) was certainly cut off, huried and Miraculously restored. But who tell's M ^r D ^r, that Pythagoras had ever his Thigh parted from his Body, cast away, and one of Gold put in its place? No Author assert's it, or if any did, its à meer fourb, or à false Illusion. [Page 342] The main material Thing therefore failing in that The main thing fail's in the Dr's Story of Pythagoras. pretended Wonder relating to Pythagoras, no comparison can be made with the other true Mi­racle wrought at Zaragosa. I require the Dr's Answers to this one particular.

26. You will ask, How can we show à Fourb Jamblicus in vita Py­thagore cap. 2. or à false Illusion wrought by Necromancy in this Story of Pythagoras? Iamblicus who tells à long Tale of Abbaris the Priest, and of Pytha­goras his showing à golden Thigh, gives Evi­dence enough of à Fourb. Abaris, saith he, à very old man leaving those Hyperborei or People li­ving under the North-pole, came to Pythago­ras and gave him an Arrow, which he had at his going out of Apollo's Temple, thinking it would be useful to Pythagoras, upon this Arrow (like one on horsback) Abaris rid, and passed through places where no man could goe; Nay, with his Arrow He rid over Rivers, standing waters, Fenns or Marish grounds, and flew over Mountains, when he pleased. Crafty Pythagoras like one scorning the The whole Story of Py­thagoras and Abaris, proved à Fourb. Gift, took the Arrow, but never Ask'd Abaris, vvhy he gave it, For he vvas the God supposed to knovv all things? Then he shewed Abaris (set at di­stance from him) his golden Thigh, proving thereby that he had not told any Lye at all. In Fi­ne he took the Priest Abaris to his Tuition, and imparted so much learning as he found him capa­ble of. Here you have briefly Iamblicus his Sto­ry of Abaris, and Pythagoras Epitomised, Jud­ge Reader, whether all circumstances duly weig­hed; you find any thing in the whole But fraud, or Necromancy? What? To hear of an old Ido­latrous Priest riding on à Stick, over Rivers and Mountains (not feasible by humane Power) ei­ther Argues, as I think, fiction in the Story, or [Page 343] that the Divel had à hand in Abaris hit Tra­vels.

27. For as much as concerns Pythagoras showing his golden thigh, or rather as Beyer­linck Beyerl. in Theatro vi­tae [...]m [...]s [...] verbo Magia. S. Aug. l. 7. de civit. cap. 35. observes, bragging of it, S. Augustin well versed in the Writings of Heathens, touches upon the very Truth, and plainly Saies, Pytha­goras vvas à Conjure [...], or one that Practized Hy­dromancy or Necromancy, as Numa Pompilius did. Numa, saith the Saint, to whom neither Prophet nor Holy Angel ever came used Hydromancy, to the End he might see the Images of the Gods, or rather Pychagoras Iudged à Conjurir by S. Austin. the deceipts of Divels in vvater. This Divination, Wit­ness Varro, vvas brought from the Persians, vvhich Py­thagoras the Philosopher practized, adhibito Sanguine, adding blood to the vvater; Etiam inferos perhibet scisci­tari, and said Divels were best enquired after (others read suscitari) or easily raised up by such Charms, Well therefore might Pythagoras while Abaris was placed at à distance call up à Divel, and in appearance show him à golden Thigh, for if Divels as I noted above, can by Necromancy make men sitting at à Table to appear like Blocks of vvood, or carrying Asses heads on their Shoulders, and spread on à Sudden à fair branched vine through à Dining-room, They may as easily delude ones Senses, and cause that à thigh (made of flesh and bones) seemingly look like Gold. God, I am sure, wrought not this Wonder upon à Ma­gician Philosopher (if yet it was à wonder), No­thing in nature can joyn à Thigh of gold to à hu­mane Body, the Divel therefore did what was done, if the whole Story (scorned by all Chri­stian Authors) be not as I said à Dream, or à Heathenish fiction.

28. Whoever would know more of Pytha­goras [Page 344] and Abaris the Priest, may peruse Malchus de vita Py­thagorae in Iucem edita à Cunrado Ritters hu­sio J. C. Porphyrius, or Malchus, where you have the same stuff told over again after Iamblicus he­re and there enlarged, and as much laugh't to Scorn. Malchus Page 43. Tell's you of Pythagoras his taming the Daunian bear, and à Tarentine Oxe, adding, the Salutation which à River gave Pythagoras as he passed by, clarâ & humanâ voce, in à clear and au­dible Malchus corn's Py­ [...]hagoras his Wonders. voice. Such things, saith Malchus, you may list among Lucian's Stories, Nam quid non Graecia mendax. audet in historia? In the very next page this Author Quotes S. Chrysostom, who thought some wonders done Chrysost: Hom: 1: in Joan: E­vang: by Pythagoras were true, but thence proves (with S. Austin cited) that he was à Witch, à Juggler, à Cousener, and what not? Thus much of Pythagoras, and D ^r Stillingfleets two Stories.

CHAP. XVII.

1. THe Dr very copious in his Quotations Dr Still. page 673. Philososto­ry: apud Photium, cod. 40. first introduces Philostorgius Saying, that the Arian Bishops wrought Mi­racles, and he attributes the same Power to the Bishop of Nicomedia, to Agapetus, the Bis­hop of Synada, who is said to have raised the dead, And to many other known Hereticks, Yet this very D ^r tells us at the End of the same Page, that S. Chrysostom teaches; There is not so Philostor­gius cited. much as à footstep of that Povver of Miracles left in the Church vvhich vvas in the Apostles, and moreover as­sert's that God has put à stop to Miracles, that they vvere intended for Infidels, not for Believers, novv setled in Christianity.

2. I never yet saw man lay together à lou­der contradiction in one page. Philostorgius, saith the D ^r, ascribes the Power of working Mi­racles (as raising the dead) to Hereticks, yet S. Chrysostom tell's us, God has put à Stop to Mi­racles, and will have no more done. If Philo­storgius speak's Truth in granting Miracles The Dr drives on two plain Contradi­ctions. wrought by Arian Bishops; S. Chrysostom (un­derstood as the D ^r would have him) grosly mistook, when he teaches; God has put à stop to Miracles. The D ^r not content with one contra­diction, [Page 346] drives on another. The Arians, saith he, the Eunomians, and Novatians, all challenged the Po­wer of Miracles to themselves, but the Catholick Bishops pretended no more to them, than the Protestant Bishops do now, Reader, this D ^r writes he knowes not what. Observe I beseech you. Did those He­reticks falsely lay claim to à Power of Miracles? So it is saith the D ^r. How then durst your fa­mous Philostorgius play the knave, and per­emptorily assert, that an Heretical Bishop rai­sed the dead, and healed all sorts of Diseases, or with what face could you, S ^r, bring in an Author, as deserving Credit, when your own Judgement tell's you, he writes loud untruths? Me thinks, this Discourse is plain. You either Judge the Arians and Eunomians to have had the Power of working Miracles, or not: If not; you should have said plainly Philostorgius cheat's us, in setting down Miracles which were never done, And you, S ^r, may be ashamed of your own Writings, where you so highly extol Miracles wrought by Heathens; For if Hereticks, as you here seem If Hereticks never wrought Mi­racles, much lesse did Heathens. to Suppose, never did any, much lesse did Hea­thens and Infidels; Therefore Aesculapius his Mi­racle wrought upon à beheaded woman, And the whole Story of Pythagoras his Thigh, ought in your Judgement to be decryed as fourbs, and fictions, or as Charms of Necromancy. To what purpo­se doe you fill so many Pages of your Book with Lyes known, as such, to your selfe?

3. Now, if on the other side, those Euno­mians and Donatists had the Power of working true Miracles, you force à Lye upon S. Chrysostom, saying (as you interpret) That God has put à stop to all extraordinary Signs. The Saints own words, M ^r D ^r, confute your Glosse. There [Page 347] is not, saith S. Chrysostom, The like Power of Mi­racles in the Church which 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. M ^r D ^r, 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 D ^r, fool us no more, abuse us no more, with manifest Fopperies.

5. The D ^r 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 [Page 348] 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 D ^r 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 D ^r, for he saith those Miracles whereof Philo­storgius and other Hereticks write, may be just­ly suspected, because only pretended to. If only pre­tended▪ M ^r D ^r, 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 D ^r 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 S ^r, would as fain know (and I hope do know) [Page 349] 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, M ^r D ^r, 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 [Page 350] 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 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) [Page 351] 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 [Page 352] 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 [Page 353] 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 [Page 354] 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 D ^r in his other Quota­tions.

16. D ^r 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. M ^r D ^r 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 D ^r im­poses on him. Fevardentius, saith he, confesses the Church has never determined, that Hereticks cannot work true Miracles. He makes no such open con­fession either in words or Sence, much less doth he Say, as you S ^r, unworthily Cite, That tho­se [Page 355] who hold the Affirmative, have plain Testimonies of Fathers for them. It is utterly false. Fevardentius barely relates the Sentiment of others, who seem to teach that Hereticks may work Miracles. So­me, saith he, think Tertullian favour's the Opinion, others bring in Sozomenus, and Socrates, others seek Patronage from S. Augustin. Doth this lesse­ning way of speaking import, that those who hold the Affirmative, have plain Testimonies of the Fathers for them?

17. Had you, S ^r, perused Fevardentius in Fevard. in cap. 8. lib. 1. Irenaei. another place he remit's us to, you might have been ashamed of this Jugling. There he expresly denies the Power of working Miracles to Hereticks, and grounds his Denial upon the Authority of Clemens Romanus, Iustin Martyr, and S. Augustin. Then he tells you, There is not one Doctrin of our Catholick Faith which Almighty God has not confirmed by most evident Miracles, Which Miracles, saith he, wrought in every Age Some Chief Hereticks have gathered together, written of, and divulged to the world, yet you, S ^r, building upon one Testimony of Fevardentius would fraudulently perswade us, that Miracles prove nothing as to the Truth and Infallibility of the Church, And that they may be only wrought (when the Communion of Christians are different from each other) for the Verifying of some Common Truths, received a­mong all Christians. With what Countenance can you avouch this, when you see the Author quo­ted Miracles saith Fevar­dentius, ha­ve confirmed Every Ca­tholick Do­ctrin. c. 16. n. 4. by you point blank against you? Most evident Miracles, saith Fevardentius, have been wrought not only to attest some common Truths amongst Christians, but to confirm every Doctrin held by the Catholick Church. VVhereof see more in à foregoing Chapter.

[Page 356]18. The Dr in the Page cited, drives on à Lingendes in Conc. quadr. to. 2. Conc. 2. long Quotation borrowed From F. de Lingendes (very true Doctrin as delivered by the Author) But M ^r D ^r's Inferences drawn from it (which as strongly impugne Miracles wrought by Christ and the Apostles, as any done in the Church) have been already weighed in the foregoing Chapter, and are there fully Answered. Lingendes, saith the D ^r, grant's that to all outward Appearance Hereticks may do as great Miracles as any. And you, S ^r, grant (or you cheat the Reader) that Heathens have done Miracles to appearance, as great as ever our Saviour or Apostle wrought. Now, S ^r, as you Difference Christ's Miracles from such false Signs, we also difference and di­stinguish Of the Dif­ference be­tween all false Signs, and true Miracles. Miracles done in the Church, and Op­pose their vast number manifest in all Ages, their Majesty and Greatnes (in raising the dead, restoring sight to the blind, and curing mortal Infirmities) to those few inconsiderable dull wonders pretended by Hereticks, whereof, if not all, more than the halfe are False. The Circumstances also accom­paning our Miracles add à singular Lustre, having been wrought in à Church ever owned Orthodox, and by men of eminent known Sanctity, who up­on their invocating the Saints in Heaven, obtained what they prayed for. But enough of this parti­cular in the precedent Chapter cited.

19. The D ^r think's we cannot show our Page 684. Church Miracles wrought for no other End, but to prove the Church Infallible. Answ. No more can the D ^r prove that the Apostolical Miracles we­re wrought only to prove Apostolical Doctrin In­fallible, as I have clearly shewed above. Now that c. 16. n. 1. innumerable have been done to testify the Truth, and consequently the Infallibility of Catholick [Page 357] Doctrin, is so manifest that nothing but Impuden­ce can deny it. VVhy have so many glorious Mar­tyrs joyfully suffered bitter Persecution before Tyrants, why have they openly professed to dy for our Catholick Faith, why has God evidenced so many Miracles, not only at their death, but af­terwards at their Shrines and Monuments, Were not these things done to testify that the Faith they dyed for was True and Infallible? If any doubt be made hereof, Ecclesiastical History will clear all. Per­use, Reader, among others Victor Vticensis who Victor U­ticens: l: 1: wrote three Books of the VVandals Persecution, where he set's forth the admirable fortitude of Martyrs. Se also Eusebius, Nicephorus, Tertullian, and Eusebius lib: 5: Hist: per totum Niceph: lib: 3: c: 29: & l. 9. c. 17. Tertull in Apolog. S. August. lib. 18 de civit. c. 50. Chiefly S. Augustin, who recount the horrid Per­secution of Martyrs living after the Apostles dayes, And Say that God made his eternal Truths known, Signis, portentis, & variis virtutibus, by Signs, prodigious wonders, and sundry sorts of Miracles, which those blessed men wrought be­fore Kings and Tyrants, that formerly endeavouvred to destroy the Church.

20. In the next place the Dr has another fling at the poor Boyes restored Leg in Spain, and most simply Ask's. What signifies this to the Proof of the Roman Churches Infallibility? I Answer it signifies very much, and manifestly proves one Article of Catholick Doctrin, The Invocation of Saints. The Miracle surpassed all natural Power, Divels, when the blessed Virgin was called on, did not doe it, God therefore who cannot Employ his Power to con­firm à falshood, approved by that Prodigious Cure, page 684 the Catholick Doctrin of praying to Saints.

CHAP. XVIII.

1, IN the same the page D ^r Proposes what he would have done. Let their Missionaries, saith he, come here among us whom they account Hereticks, and do the same things that Christ and his Apostles did in raising the Dead, and healing all manner of Diseases, But let them not think to put us off, with painted strawes, and counterfeit Trances? Good The Dr's uncivil Ex­pression. M ^r D ^r, speak, I beseech you, more reverent­ly, were all the stupendious Miracles related by S. Irenaeus, S. Augustin, S. Hierome, and S. Chryso­stom, painted Strawes, and counterfeit Trances? Was that great Miracle wrought lately at Calais upon cap. 3. n. 3 à young Gentlewoman (whereof you have à full relation) à painted cure, or the Boyes restored Leg in Spain, à painted Leg? Were all those dead raised to life at the Intercession of Blessed S. Thomas Can­tilupe manifest in your own England, coun­terfeit Resuscitations? Nothing but impuden­ce can Judge so. Know therefore, Sr, (and it [Page 359] is your Duty to know it) that all these admirable All the Mi­racles wrought in the Church, were done for Here­ticks. Works of God with innumerable more, were wrought for you, and for this End, that you (if not perverse) may se how gloriously Christ our Lord has beautifyed his Spouse the Militant Church, with the same Signal Marks of Credibility, which he favovrably demonstrated, while he lived here on earth. Why then do you like that depraved and wicked Generation of men mentioned in Luk 11. 29. Scripture, require more Signs than are done? Why should Missionaries come to you, and work Mi­racles? If the greatest were wrought before your Eyes your Dulness would slight all, and ac­count them either fallacious Charms, Ne­cromancy, Luk. 16. 27. or painted Strawes, and Counterfeit Trances.

2. Remember I beseech you, Abraham's Answer given to that Rich man in Torments, who would have one sent from the dead to doe good upon his Bretheren, Abraham replyed; No. They have Moses and the Prophets, And in The Dr has an Answer in the Cos­pel. case no eare be given to these, neither will they believe, though one should rise from the dead and Preach to them. In like manner I discourse of Miracles wrought in the Church, They speak (witness S. Austin) as plain à language as ever Moses or the Prophets spake, And if such visi­ble and manifest attested Signs work nothing upon your Incredulity, neither would the greatest ser­vant of God, though he should raise the dead in the City of London, mollify your hearts, chan­ge your minds, or make you better than you are. So true it is; Perversi difficilè corriguntur.

3. Again you Propose that which if done, would do you little, or no good at all. Suppo­se one or more were raised from the dead in Lon­don, [Page 360] Imagin also that the Missioner should (like S. Bernard or S. Xaverius) declare that God rai­ses those dead for this End, that all may believe the Roman Catholick Churches Doctrin, what Conversions would be wrought hereby, upon thousand and thousand obstinate hearts in the remote parts of England, who only hear of the Miracles? Must God send Missionaries to every one of these, and set before their Eyes à dead Carkass restored to life? Neither Christ our Lord, nor the Apostles did so.

4. You may Say. The Fame of some dead Miracles seen by innu­merable, Fa­med and written, work little upon Here­ticks. raised among you would be so publickly divul­ged, that none could rationally call such matters of Fact into Question, when visibly seen by ma­ny. I Answer, Ex ore tuo te Iudico. But innu­merable more Resuscitations, innumerable mo­re Miraculous Cures, have been, and are still famed the whole Christian world over, and be­sides remain upon undoubted Record, yet this Fame and these Records make no greater impression upon your hard heart, than painted strawes and Counterfeit Trances. The like, or as little effect, would such Miracles (as you seek for) work up­on your numberless incredulous People disper­sed over the Nation, had they not beheld with their eyes what some few are now Supposed to have seen. And God only knowes, whether that visible Evidence (were it shown) would chan­ge their minds, or abate in the least the Obdura­cy which stick's close to the hearts of Thou­sands.

5. The D ^r has not yet done with the Poor Page 685. Boyes Leg. If all, saith he, that had been pleaded in the Apostles time for their divine Commission, had been only that à Boy had his Leg cut off, and strangely resto­red, [Page 361] would this have Satisfyed the world? A more simple Question was never proposed? Pray, S ^r, is all that the Church plead's for her Commis­sion, reduced to this one Miracle of à Boyes Leg restored? No. She offer's to your view the like admirable Miracles which Christ and the Apost­les have done. You, Sr, triefle no less in this your Demand, than if you should Ask, whe­ther all the works our Saviour did, were brought to the curing of à poor Boyes Eyes, born blind? Compare the one Miracle with the other, and you will find that the restored Leg was in itsel­fe, as great à Miracle as that restored sight. Gi­ve me the least disparity if you can? Nothing in nature could more reunite that Leg to its own Natural Body, than restore Sight to one born Page 686. Suares de Fide Disp. 4. sect. 3. num. 10. blinde, and I am sure the Divel had no hand in either cure.

6. The D ^r Quotes Suares and fouly perverts his meaning. A Miracle saies this learned Author, may be wrought Two wayes. 1. Without any respect to confirm à Truth, but only for the benefit of him that re­ceives it, as in case of à Miraculous cure, or the like. 2. It may be done purposely to confirm the Truth of à Doctrin. The First sort of Miracles, saies Suares, wrought Suares per­verted by the Dr. for the Benefit of others, God may doe by wic­ked men, though this happens very seldom, or if it happen, it is rather done ex Fide, for the Faith of him that receives it, than for any good in the wicked man that work's it? All these words which explain Suares his meaning, and discover the D ^r' ^s Jugling the D ^r omit's. Observe the Jug­ling. If, saith he, such Miracles, as the cure of Mark the Words. Ac­cording to Suares, F. Marcellus and the restored Leg at Zaragosa may, ac­cording to Suares, be vvrought only for the benefit of those vvho receive them, vvhat can this prove as to the Churches [Page 362] Infallibility? M ^r D ^r Suares saies nothing to this The Dr's Iugling Dis­covered. your Sence, but expresly the contrary. He speak's there of Miracles wrought (and very sel­dom) by wicked men. Were those two cures upon F. Marcellus and the maimed youth done by the wicked? The Mother of God wrought the one, and S. Xaverius à Canonized Saint the ot­her, are these now glorious in Heaven, accor­ding to Suares to be listed among the wicked? For stark shame retract this vast Untruth, and know that such Miracles may be justly numbred with those Suares mentioneth, which confirm our Catholick Doctrin, as is already proved.

7. The D ^r, to little purpose Quotes Delrio, Page 687. Delrio l. 4. Dis. Magic. c. 4. 9. 5. Sect. 2. Saying, that Faith being now established there is little or no necessity of Miracles to confirm it. I Answer, Delrio in that place replies to an Ad­versary, who thought Miracles not so frequent now as formerly, by reason of much coldness and inconstancy in Faith: That is one cause, Saies Delrio, but à better is, because Faith being now established, Minor est vel nulla necessitas Miraculo­rum. Can the D ^r draw from this Expression of lesse or no necessity, à Total abatement of Mercy, as if God wrought none, but such as are precisely ne­cessary? Did Christ our Lord indulge no fa­vours or Graces to mortals, but just so many as were necessary? Were all the Prodigious Signs which the Apostles wrought of such absolute Ne­cessity, that if one had been omitted, men could not have believed; or if more had been done than are recorded, the world would have been over­whelmed with Miracles? The D ^r, it seem's had little to Say, while he tires his Reader with these impertinent Quotations.

8. The D ^r in the page cited, tell's E. W. he [Page 363] never undertook to prove that Miracles are wrought to confirm the Churches infallibility in Doctrin. M ^r D ^r err's grosly, E. W. has handled Reason and Relig. Disc. 2. c. 9. n. 3. this point upon several occasions. For your Sa­tisfaction, Reader, peruse only Reason and Reli­gion, where I proposed this Question. If Mira­cles (as the Dr often intimates) only mark out à Doctrin The Dr again mista­ken. common to all called Christians, hovv comes it to passe, that that the Nestorians, and Protestants have not Mira­cles more frequently done among them? Why is this favour only annexed to the Catholick Church? I said 2. There is not any one Doc­trin taught by our Church, which is not Sealed, signed, and confirmed by manifest Miracles, and na­med particular Doctrins, whereunto the Dr ne­ver yet replyed, nor can reply hereafter. Yet forsooth, E. VV. never handled this matter.

9. The D ^r in the same page quotes Maldonat, Maldonat in Marc. 16. 17. as one confessing that since the Christian Religion hath been confirmed by Miracles in the Churches beginning, there is no necessity of Miracles, for that End. Here the D ^r Juggles, Maldonat makes no such confes­sion, He saith indeed (which is à great Truth) that Miracles were necessary for the Propagation The Dr wrongs Maldonat. of Christian Faith, But doth not therefore exclu­de them for being useful and necessary in after Ages, his words are so plain, that I wonder the D ^r passed by them without notice. Neque vero exi­stimandum est &c. VVe are not to think, Saith he, the Power of working Miracles exstinguished in S. Aug. 22. de civit. c. 8. & sermo 7. de san­ctis in Epi­scopatu suo. faithful Believers, for many have been done, as S. Austin proves by innumerable Examples, which the Saint beheld vvith his ovvn Eyes, for the space of Two whole years at the Reliques of Blessed S. Stephen. Thus you have Maldonat's Confession. Now if as the D ^r pretend's, Maldonat Quotes S. Gre­gory [Page 364] and Bede for this Confession, he introduces both their Testimonies as strong proofes of latter Mi­racles wrought in the Church. These Maldonat stoutly defend's. And who ever yet doubted, but that S. Gregory, and Bede stood as earnestly for them, as ever Catholick Authors did? Nay mo­re, doth not the D ^r in this very Treatise bitterly Dr Still. Page 586. inveigh against S. Gregory and Bede, upon the Ac­count of their over much Credulity, and want of Iud­gement in giving encouragement to all the Mon­kish Tales, and Impostures afterwards? He would Say, if he speak's Sence, That because these two great Doctors wrote so copiously of Mira­cles (the one in his Dialogues, the other in se­veral Passages of his works) they taught Monks to tell their Idle Stories concerning Miracles, yet here forsooth, they are brought in, as great Ad­versaries to Miracles.

10. A word now to S. Gregory. The Saint mentions three sorts of Miracles peculiar to most S. Gregory Homil. 29. in Evange­lia, post ini­tium. Christians in those Primitive times. First they cast out Divels. 2. Spake different Tongues. And 3. By laying hands on the diseased, cured them. Thus much said, S. Gregory demand's. What my good Brethren, will not you believe, because you Ordi­nary Observe well, of what Miracles S. Gregory Speak's. Christians work no such Miracles? Know those Signs were Necessary in the beginning of the Church, to the End that Faith nourished by Miracles, might en­crease among the Multitude of Believers; VVe, saith S. Gregory, water à plant till it take root, but when that's done, irrigatio cessabit we water it no more. Therefore S. Paul tells us that the gift of Tongues is not for Believers, but for Infidels. Observe Reader à double cheat. The D ^r first pervert's the true Sence of S. Gregory, who speaks, as you see, of particular Miracles which God then usally [Page 365] wrought by all sort of ordinary Christians, and such Signs, saith the Saint, were necessary at the beginning for the Suppression of Infidelity (then rife in the world) as also for the firm Establish­ment of Christian Faith; But now that great Work being done, The plant needs no more The Dr's two fold Cheat disco­vered. watering, That is, it is not now necessary that the faithful generally be assumed to work such Miracles as they did in those Primitive Dayes. Hence the Dr fraudulently infer's, that all Mira­cles cease in the Church, because, either all or the most of Christians, speak not different Tongues, cast not out Divels, lay not hands on the Infirm and cu­re them. Is not this Jugling?

11. What is here Said, Maldonat, whom the Maldonat's Doctrin. D ^r cites, so fully expresses that more cannot be desired. Viguit quidem in initio, Saith he, tanto­pere Miraculorum usus &c. The use of Miracles was so frequent and flourishing in the beginning, that seldom could you se à Christian who wrought not all Miracles, Two chiefly were most common. Viz. To speak different Languages and to cast out Divels. Though these Graces were not given presently upon Baptism, But by the Imposition of hands or in the Sacrament of Confirmation. Thus Maldonat, But the Dr's Eyes were shut, and would not see. Judge Reader, whether this be not à second Fraud.

12. The Dr Quotes Andradius (we call him Dr Still. page 688. Dandrada Defens. Trident. Fidei lib. 2. Payva Dandrada) and remit's me to his second Book which contain's à vast number of leaves, from folio 98. to folio 270. And here I must seek out these few words of the D ^r. Andradius saith, that Miracles are often times false, but alwaies weak proofs of à true Church. The Authors own context Dandrada page 205. will afford the best light. When, saith Dan­drada, [Page 366] S. Augustine disputed against the Donatists who confined the whole Church to Africa, He proved, that the true Church could be Demon­strated by the Testimonies of Holy Scripture. Hence Kemnitius thought the Saint asserted, that all things are expresly contained in Scripture, never considering what S. Augustine contend's for. Viz. That the most firm proofs for the Church (free from all suspicion of falsehood) are to be taken from Scri­pture. He goes on. For vvhen Miracles vvhich Holy men often do, may vvith the Divels help be exhibited by the most vvicked, and the Prediction of future things may not only happen to the pious, but to the impious. Falsa Profecto haec sunt plerumque, infir­ma etiam semper Ecclesiae verae indicia. Such Miracles (not comparable to the Testimonies produced from Scripture) are often times false, and ever weak Marks of the Church. The only difficul­ty is, when this Author distinguishes two sorts of Miracles (some wrought by good men, others, by the most vvicked) whether those Particles. Falsa profecto haec sunt, relate to both, or are only re­strained Dandrada his Doctrin explained. to Miracles done by the vvicked, And the whole Context seems to clear all. Seing Miracles and Revelations, saith Dandrada, Non modo piis sed & flagitiosis hominibus accidere aliquando pos­sunt, may happen not only to the Godly, but to the wicked also, falsa profecto haec sunt, Those vvrought by the vvicked are for the most part false, (sometimes true as in Balaam and others) and al­waies weak proofs of the Church.

13. Now if you will refer those words. Falsa profecto sunt haec plerumque. to Miracles, whether done by good or bad men, you may Say wit­hout offence, That all nevv Miracles, yet under debate, and not easily differenced from the Signs [Page 367] of wicked men may, (before they are rigidly ex­amined and approved) in order to us, appear often times false, and are alwaies weak proofs of the true Church. Never did Dandrada Say or dream, that Miracles juridically examined, and approved by the Church can be false, yet this the Dr is to show, or he fail's in the Main, and evin­ces nothing.

14. The D ^r in the same Page cites Ioannes Fe­rus Ferus in Matth. 24. 23. 24. saying, that the Doctrin of à Church is not to be proved by Miracles, but Miracles by the Doctrin. I Answer he speak's so, and very pertinently, if you ponder his connected discourse. You may learn, saith Ferus, how to Discern false and true Ferus deli­ver's true Doctrin. Mitacles, For as true Miracles when done are never contrary to God's word, so false ones op­pose those Sacred Verities, which have been long since confirmed by Miracles, And for that reason c. 14. n. 5. Miracles are to be examined by the Churches re­ceived Doctrin? Here is nothing but what I ex­presly deliver in à foregoing Chapter, and The­refore it may well passe among Dr Still. imperti­nent Quotations.

15. The D ^r soon after Quotes Iosephus Acosta, Acosta de Tempor. noviss. c. 9. as one highly extolling the Miracles which Anti­christ shall work, in so much, That it will be à hard matter to discern true and false Signs, and he Quotes it from Hippolytus, that Antichrist shall do far greater Miracles, than the cure of Marcellus, or the restored Leg at Zaragosa. Viz. That he will raise the Dead, cure the diseased, and have command over the Elements. Thus the D ^r, And almost err's in eve­ry particular. First he mistakes the IX. Chap­ter for the 18. and 19. where Acosta handles these Acosta ill cited by the Dr. matter. In the IX. Chapter he chiefly insist's upon Antichrist's raging Persecution, in subduing the [Page 368] Kings of the earth &c. 2. Neither Hippolitus Hippolit. de con­summa. mundi & de Anti­christ. Bi­blioth. Pa­trum apud Bignium. Tom. 2. Edit. 2. nor Acosta ever said (as the D ^r unworthily writes) that Antichrist shall do far greater Mira­cles, than those wrought upon Marcellus and the Boy of Zaragosa. Peruse Hippolitus, and you will find Acosta's observation true, that he speak's indeed so much of Antichrist's Signs, ut vix credibilia videantur, that all he brings to light seems not credible. Antichrist, saith Hippo­litus, will do prodigious Things, he will cleanse the Lepers, expel Divels, raise the Dead, change night into day and day into night, he will turn about the Sun whither and to what place he pleases &c. Yet this ancient Writer (Scholar to Clemens Alexandrinus) contemn's all these wonders three or four times over in that Oration, as false, feigned, and counterfeit. Si­gna, saith he, edet & horrenda, non vera, sed fal­sa, He will show strange Signs, But all will be false. Again. Haec omnia faciet consilio simulato, ac fraudulento, quo circumveniat omnes ut se Regem creent. There will be nothing in these Won­ders Hippolitus, and Acosta Slight An­christ's Wonders. 2. Thes. 2. 9. but hypocrisy, and dissimulation. Thus Hippolitus undervalues Antichrist's Mira­cles.

16. So also doth Acosta, and every Chri­stian that believes the Apostle speaking of that Man of Sin, whose comming is according to the ope­ration of Satan in all Power, and lying Wonders. Magnopere nos recreat, saith Acosta, The Apost­les words Comfort us, when he tell's us that Antichrist's Signs will be nothing but Cheats, Acosta cap. 19. Lying vvonders, vvrought by the Divels assistance. Real Miracles cannot be done, by that Archene­my of God and Truth. Soon after. They are rightly called fallacious Wonders, exhibited either by à secret Povver in nature, or by the Ministry of [Page 369] Divels, and done for this End to confirm Lyes contrary to God's eternal Verities. The Ser­vants of JESUS CHRIST never work Miracles af­ter this manner, nor can attest à Lye by any true Sign they do. Thus Acosta. Is not the­refore the D ^r' ^s Question most ridiculous? I The Dr's simple que­stion, retor­ted, and ans­wered. would understand, saith he, from E. W. Whether Antichrist's Church will not be proved as Infallible in this vvay, as the Church of Rome? And, I would as fain understand from D ^r Still. whether An­tichrist's Church will not be proved as Infalli­ble in this way, as the Apostolical Church? If the D ^r dare assert, That Antichrist shall work true Miracles in raising the Dead, and curing all desperate Diseases, I Ask how can he distinguish the A­postolical Signs, and those? If contrariwise, he Teach with S. Paul and Catholick Doctors That all Antichrist can do, will be only Lying, Iugling, and Hypocrital Wonders, The folly of his own Question appear's as it is, vain, idle, and vveightlesse, unlesse he prove (which neither Di­vel nor D ^r shall doe) That all the Miracles wrought in God's Church, even those related by S. Irenaeus, S. Augustin, S, Hierom, S. Ambrose, and other Fathers, are to be esteemed base Cheats, jugling, Legerdemain; In fine, wholly as Lying, and invaluable, as Antichrist's wonders will be.

17. The D ^r in the next place cites Cajetan, Cajet. de concep. Virg c. 1. But where to find the Treatise of the Conception, though I have four Tomes of that Author by me, I know not. However the words as the Dr re­lates them, contain no Difficulty. Cajetan saith first. The Church has no ground to determine any mat­ter Cajetan ci­ted makes nothing for the Dr. of Doctrin novv, on the account of Miracles. Very true, because, as he insinuat's, the Church has no new Revelations, and therefore hold's her [Page 370] Doctrin already Determined upon Infallible Tradition, handed down Age after Age, from the Apostles Dayes. O but Cajetan gives ano­ther Reason. Because the Divel may do such things vvhich vve cannot distinguish from true Miracles. Answ. His meaning may be, that some true Miracles are not upon the first sight, before full Exa­mination, easily distinguished from false Signs, but that many are distinguishable (as when the dead rose and conversed (witness Irenaeus) à long time with the living, seem's clear enough. And I Neither Ca­jetan any ever taught that the Di­vel can re­vive the Dead. am sure neither Cajetan nor any Christian ever thought, that the Divel called those Dead to li­fe, or did those great Cures which our Saviour and the Apostles wrought. As therefore the primitive Christians differenced those admirable works from the Divels Lying Wonders, we like­wise set the same distinctive Marks upon our Chur­ches Miracles, whereof I have largely treated above. No 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. [Page 371] 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 D ^r 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 D ^r 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 [Page 372] 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 D ^r (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 D ^r, 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 D ^r 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 [Page 373] 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, M ^r 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 D ^r own such as undoubted (which are in­numerable) and there is enough to stop his mouth. Episcopal Authority, M ^r D ^r, 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 D ^r 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 D ^r [Page 374] 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 D ^r desire more?

23. Those Auditors 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 D ^r. 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 [Page 375] 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 D ^r, tell's us. It is not necessary to à Miracle that it be done for the confirmation of any part of Christian Faith. Yet M ^r D ^r 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 D ^r 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 D ^r' ^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, M ^r D ^r, 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 [Page 376] &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.

1. THus Reader, by Gods good Assistan­ce we are as you see come to an End of D ^r 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 M ^r D ^r 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 [Page 377] Roman Church, but to preserve the honour of Christia­nity. Frauds and Impostures D ^r! 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 D ^r, 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 D ^r 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 D ^r 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 [Page 378] 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 D ^r 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 approved Miracle, is as clear, as that there are letters in his Book. If he Say I wrong him, He may right himselfe, and show me, vvhere, in vvhat Page, or Paragraph through his whole Treatise, he has made it out, that such and such opproved Miracles (Nay, I say One) have been by him plainly dete­cted, false, feigned, and counterfeit. 'Tis true in rambling up and down, he bring's to light some forged Miracles, which the Church de­test's, and severely punishes, But those no mo­re obscure the Lustre of true Miracles, than one mans horrid crime, cast's à blemish on another known most just, and honest.

5. Perhaps this or the like Fancy most How the Dr might Dis­course. swayed with the D ^r, and set his fingers on Itch to write against Miracles. Many Miracles (might he say) for time and place are remote [Page 379] from us, and therefore the very most of our English Nation (as things now stand) being strangely incredulous, cannot but look upon them as matters of Fact no way clear, but con­trariwise very dark and doubtful. It will The­refore be easy for me after some discovery of forged Miracles (Those must usher in the main Designe) to blast the credit of the Very best Miracles, and, though I cannot lay the least Aspersion upon one approved by their Church, yet when I handle such à Subject at distance from men shut up in an Island, and speak to an obdurate sort of People who scarcely believe their Creed, I may well hope my pains will have the Successe I wish, which is to disho­nour the noblest Motive for Christian Faith, The glory of Miracles.

6. In case these or the like thoughts set the Dr Things once really done cease not to be true, be­cause remo­te from us. on work (and I cannot, Imagin upon what other Design he wrote) I Answer. Though he might ta­ke great advantage from the Incredulity of many thousands dispersed over England, and may per­haps in time perswade the very most of such men to believe nothing at all, Yet none, I hope, are so deeply besotted, as to think that á matter once really done, leaves off to be true, because it is re­mote from us, for upon this account our Saviours Miracles may be Cavilled at.

7. But to give the D ^r Satisfaction in every thing proposable, shall we wave at present those more ancient Miracles recounted by S. Irenaeus; S. Austin, and others, and require the D ^r' ^s di­rect Answer to some latter, three or four on­ly wrought in the memory of many yet li­ving, will be sufficient. John Clements Mi­raculous Cure at Montaigu, is one, whereof [Page 380] the Dr never yet took notice. The poor youths restored Leg in Spain shall be another. A Third is, that sudden and Miraculous cure done up­on F. Mastrilli in Naples by the glorious S. Xaverius. The last (because the most neer Anno 1661.) is that undoubted Miracle, which God manifested at Calais upon à young Gentle­woman, by the Intercession of Blessed S. Fran­cis Se C. 3. of Paula. These Miracles (excepting the last related in this Treatise) are, as is largely proved Reason and Religion, owned by the Chri­stian Reas. and Relig. Disc. 2 c. 8. n. 17. 18. and cap. 9. n. 11 world most certain, I therefore require Dr Stillingfleet's plain and express Answer to every one, being yet fresh in the minds and Eyes of innumerable. Unlesse full Satisfaction be given herein, I would have the D ^r know, that though he write Volumes against this short Treatise, all he doth, or can do (after this just Provocation) what satis­faction is re­quired from the Dr? will appear weightlesse, insignificant, dishonou­rable to à Doctor, in fine worth little but De­rision.

8. Moreover, Let not the Gentleman think, that to scorn God's most certain Wonders will doe his work, or prove Satisfactory to me. Let him not think, though in Spight of Truth he call's that stupendious Miracle wrought in Spain, A pretended growing out of à Leg, and to his shame tell's us, It is an easy thing for à Stump to grow à Leg in its passing from Spain hither, which is to say in other terms, 'Tis à Lye, à fourb, both falsely set Ieers shall no longer serve the Dr's turne. abroad, and foolishly believed. I Say, let him not think, that such Fatras will serve his turn. No. We expect better Answers (old birds, be­lieve it, are not easily caught with chaffe), He must therefore either prove Fraud in this, and the other Miracles hinted at, or will be forced by reason [Page 381] and Authority to own the Facts most true, and unquestionable.

9. One word briefly concerning the preten­ded No want of Clarity for either an­cient or lat­ter Miracles. want of Clarity for our Miracles, whether ancient or of à latter date. My Assertion is. It is as clear and manifest (yea much more manifest at this day I write these Lines) that innumerable most certain Miracles have been wrought in the Roman Catholick Church, than it will be mani­fest one Age hence, that D ^r Still. was ever à man in being, à student in Cambridge, received De­gree in that University, or finally was promo­ted to à Rectorship of S. Andrewes. For proof of my Assertion I suppose, few or none now living will be alive à hundred years hence. How will it then be proved, if any doubt be, that The Asser­tion proved by one In­stance. the Dr was ever in Being? You will Answer most easily, from the Register of his Baptism. Very good. But we have most evidently as clear Registers for innumerable Miracles, The time when, the place vvhere, the Circumstances how they were wrought, the Ey-vvitnesses that savv them, their Examination, and approba­tion, are with all clarity registred. Thus our Proofs are equal. Again, Records may tell, when and at what time from à Bachelour of Di­vinity He became D ^r, and as faithful Records informe us, when, and in what time, and be­fore whom, innumerable Miracles have been wrought. A constant Fame, or report of the Dr's Promotion to S. Andrews may, its likely, be preserved in the minds of Some above an Age. And have we not as constant, yea à far more universal Fame, for the four Mira­cles now mentioned, and many others? The­re is no comparison▪

[Page 382]10. If therefore it would be plain Dotage in any to doubt of D ^r Still. birth and Promotions, when the particulars are proved upon the moral Certainty already set down (it will be no greater but Moral à hundred years hence) much more is it à Degree of madness to call à hundred Mira­cles into doubt, whereof we have at least so high Moral Certainty, And as I now said, far mo­re Universal.

11. Some may reply. There seem's à great Disparity in the matters now spoken of; For its both natural and ordinary, That men live, meet with A weak Objection, Answered. promotions, and have also Honours and Digni­ties in the Church, or common wealth; But the Miracles we defend, are strange extraordi­nary Signs, contrary to the course of Nature, The­refore moral Certainty (though sufficient to gro­und à prudent Assent in other matters) is not stron­ge enough to raise us to à prudent Beliefe of Mi­racles, which are never look't on without Admira­tion: And the Wonders seem's much to abate their Credibility. An ungrounded Discourse, if ever any was. For though à Miracle in it selfe be à Work of God above all natural Power, yet to To work à Miracle is above all power in Nature, but to se it when done is not Miraculous. see it when it's done, is no way Miraculous, but most connatural. Had Lazarus his Sisters. when they saw their Brother called out of his Grave their eyes Miraculously opened to behold and converse with him? Should God now crea­te à man never yet in this world, and impower him to Preach in the City of London, His Crea­tion would be Miraculous, but to hear him Preach to treat and converse with him, would imply no Miracle. Now that many Miracles have been seen and attested upon solemn Oath is alrea­dy proved. Again, if the Argument proposed [Page 383] prove any thing, it evinces, that none could yeild à prudent assent to our Saviours Miracles, when upon their Sight, Witnesses of undoubted credit made all by moral certainty known to the world. But of this enough is said already.

12. Upon These and the former considera­tions laid forth in this Treatise, all may justly ex­claim as Medina doth. Ingens est Miraculorum po­testas. Mich. Me­dina lib. 2. de rectâ Deum fide p. 51. A. The Power of our Christian Miracles is mighty great. By these God converted the world, and demolished Gentilism, both anciently and in later Ages. These Signal Marks, strangely conquered innumerable obdurate hearts, when they clearly saw the God of nature, working by Signs from Heaven above all force in nature. Me­dina Medina p. 52. 53. goes on. ‘What brought the great S. Denis to the School of Christ, was it only S. Pauls prea­ching? No, but it was his Preaching con­firmed by prodigious Miracles. What made S. Miracles converted the world and gain'd the wises [...] of men to our Chri­stian Pro­fession. Cyprian (once à Magician) à faithful Bis­hop, and afterwards à valiant Martyr? Mi­racles gain'd him, Miracles gave him both Courage and constancy. Who was wiser then Origen, more eloquent than S. Cyprian of Carthage, more learned than Tertullian, Athenagoras, Theophilus and the two Cle­ments? What Stormes of persecution did these great men joyfully passe through, and suffer, whereas, would they have deserted their Christian Profession, Honours, Dignities, and all earthly commodities, would have followed them with Acclamations of joy? But they slighted that Trash, kept still to their firme hold and what prolonged their Patience, And what Ar­guments stayed them in the Christian Discipli­pline? He Answers. Profecto nihil aliud quam [Page 384] divina Miracula. Their Arguments were drawn from Divine Miracles, quibus omnis cedit humana Sapientia, which have so mighty an Influence upon reason, that all humane wisdom quite vanquished, must give place, yeild it selfe Cap­tive, and ingenuously confess, that God has honoured his Church with innumerable glo­rious Miracles.’

13. S. Augustine also Discover's à mighty lib. 22. de Civit. c. 9. force of Miracles, manifest in the cruel Perse­cution of Martyrs, and no lesse apparent in the undaunted Testimony they gave before Tyrants, while they made Profession of that Faith they dyed for, as also in their admirable patience and courage, whereby they conquered the world. Vt in his Miraculis (saith the Saint) tanta ista po­tentia Sequeretur. As who should say, Povver, Strength, and Efficacy accompanied those Mira­cles, lively demonstrated in those joyful Suf­ferances, in that Courage, magnanimity, and Pa­tience. In the next Chapter S. Austin Showes, Miracles highly va­lued by S. Augustine. Cap. 10. that the Miracles given out as done in the Tem­ples of Heathens, are not in the least Degree comparable with those wrought by Martyrs. Verum, Saith the Saint. Si qua Similia videntur, if ever any such Things were done in those Temples, the Martyrs Miracles as far Surmo­unted them, as Moses his Miracles did the jug­ling Wonders shown by Paroah's Magicians.

14. Reader, if you find not this Treatise à full Answer to Dr Still. Say, I beseech you, wherein its deficient, and my Endeavour shall be to give better Satisfaction. If contrarywise, you think well of it, give me leave to retort the D ^r' ^s own words upon himselfe. I have ta­ken the more pains, not meerly to detect the frauds and [Page 385] Impostures of Dr Stillingfleet, but also to vindicate the glorious Miracles of our Christianity from open wrong, least they should suffer by the intolerable rudenesse of à pert and bold Adversary, whose Virulency Spight­fully vented against Miracles, if not retracted, will lie heavy upon him. I wish the load of his sins lesse, but know not how to extenuate it. Sorrovvful repentance must doe that, without which M ^r Avila's words cited in the Preface, will one day prove too true. Multum deferet ad Iudicem, D ^r Still. cannot but have much to Answer for, in the last houre of his life before an Impartial Judge that fears none, And will most assured­ly do Justice to every one.