the Lepers his restoring sight to the blind raising the dead and curing all manner of jnfirmities And though both this and the other Testimony solely considered may seem to Some of lesse Account yet added to the true attestation of all called Christians they have weight and avail to illustrate the glory of our Saviours Miracles 9 The Testimony of Gentils alledged by many Beda Basil print Anno 1563. Tom. 2 in fine Pag. 351. ancient Fathers you have in the writings of those Prophetesses called Sibylls Our venerable Bede recounts one well worth the Readers knowledge It happened saith this Author that à hundred Senators of Rome had every one the same strange dream or saw an unusual vision of nine Suns in the Heaven The various Sign 's and different lights appearing in these Suns Bede What vision à hundred Senaters at Rome saw amply set's down The Senators moved with the wonder hearing great renown of the Sibyl Tiburtin as gift in Prophesy named Cassandra by Messengers invited her to Rome whither she came and was honourably entertained Upon her arrival the Senators meeting together declared their dream She adswered 't is best we retire to the Mountain Appenine here is no fit place and there I will interpret the whole Mystery and did so The nine Suns you saw said she presage the future Generations and because various in their aspects point out the different lives and manners in men to come The first Sun was splendid casting beams all over the earth which showes The Sybils â—nterpretation people in that generation will be candid in their dealing mild and benigne The second Sun yet more luminous represent's the second Generation when men wil much encrease live splendidly and converse here on earth without malice The third Sun all fiery and flaming portend's that Nation will rise up against Nation and cause great strife in this your City of Rome The fourth Sun expresses the fourth Generation when men will openly deny plain truth But then an Hebrew woman called Mary will arrise having à Spouse A Prophesy of Christ and his Virgin Mother by name Ioseph Of this Mary Iesus Christ true man will be born and she before and after his birth remain Virgin At the birth of Iesus Angels shall appear and sing Glory to God on high à voice also will be heard from Heaven This is my beloved Son hear him Iesus will change the Iewish ceremonial Lawes and establish his own in lieu of them and his Kingdome shall last in secula seculorum 10 Certain Priests among the Iewes being present grew angry and wished the Sibyl to surcease from such terrible words but she couragiously checked their incredulity and went on with her Prophecy relating to our Saviour In the dayes of Caesar Augustus said she Jesus will appear in mortal flesh and like other Infants come The Sibyl sortell's our Saviours Miracles his buffets and Crucifixion tò perfect growth Great Opposition will he suffer from the Kings and Princes on earth but those who honour him shall have eternal life Then she laid forth our Saviour Miracles of his curing the blind deafe and lame of his feeding five thousand with five barly loaves and specifies his other admirable wonders there recounted Soon after she foretold how barbarously the Iewes would use him in buffeting and spitting on his sacred face and finally crucifying him on à Crosse but all in vain said the Sibyl for the third day he shall rise from the dead visibly show him selfe to his Disciples and in their sight Ascend to Heaven Here you have some part of our venerable Bedes relation what is omitted you may easily find in the Author together with à larger description given of the other five Suns now not pertinent to my present purpose 11. To this Testimony you may well add what Euseb Histor Eccles lib. 1. c. 2. Eusebius writes of the Emperour Tiberius where we are told that He hearing of the Miracles wrought by our Saviour and upon the clear informations given by Pilates letter of Christs rising Tiberius the Emperour Striving to honour Christ was opposed from the dead after three dayes Tiberius would have placed him amongst the Gods but the Senate opposed the designe as à Novelty contrary to their Lawes notwithstanding saith Tertullian in his Apology for Christians Tiberius was so far from altering his judgement concerning the Sanctity and Miracles done by Christ that he ever thought most honourably of them and more over threatned punishment to all that accused Christians or hindred the Propagation of their Faith If therefore Iewes Turks and Heathens highly valued our Saviours Miracles as you have heard and all Christians conspire in à truth so openly received we may well conclude that their Fame is very universal and upon humane faith for still we keep within the bounds of arguing rationally morally speaking most certain 12. Hence I proceed to the second part of The force of publick Fame my Assertion and prove that à Fame so universal concerning matters of fact grounded upon sense or Ey-sight and never rationally contradicted is upon humane faith Without further debate most undoubted But the Miracles of Christ and his Apostles were once thus objects of sense seen by many distinct persons and at different times who cannot be supposed either Maliciously to feign innumerahle horrid Lies or clancularly to agree by common consent in avouching such matters to have been truly seen with eyes which never were seen this I say is morally impossible and observe my Proof Allow the Historical part of the new Testament so much worth as both Iewes and Gentils grant to any ordinary good Historian I require no more We read there that many saw Lazarus raised from the dead others the blinde man cured others the Lepers cleansed others the infirm made whole No forgery in those who saw Christs Miracles by à word of our Saviours mouth c. I ask whether any can prudently conceive that these different Ey-wisnesses at some time or other met together and conspired thus foolithly among themselves So many of us shall avouch and falsly they saw Lazarus raised to life that was not truly dead so many shall say they saw the Lepers cleansed the Sick restored to health though no such wonders were ever done by Christ yet let us boldly blaze these things abroad and stand to the hazard follow what will Is such à forgery likely or believable No it is improbable upon this convincing reason Forgery and fiction usually playes tricks in obscure matters à far of as in feigned visions or pretended Revelations not obvious to sense but in things sensible neer at hand publick and visible Fiction because most easily discovered becomes its own ruin and point blanck like witless policy frustrat's the end aimed at as plainly appear's in many pretended false Miracles which when made manifest as often falls ' out have not only brought condign punishment but more-over Shame and
All is Dr p. 613. Contrary The Saint as you may read C. 3. produces à stupendious Miracle done upon à Roman incredulous Matrone to confirme the Doctrin of the Real Presence It is false That Didacus Stella vvho expresly ovvn's great Miracles saith That the Povver of Miracles is ceased It is false That according to Suares Dr p. 686. such Miracles as vvere vvrought upon Father Mastrilli and the young Man of Zaragoza vvere only done for the Benefit of those vvho received them and not to confirm the Churches Infallible Doctrin It is false That Maldonate confesses That since Christian Religion has been confirmed Dr p. 687. by Miracles in the Churches beginning there is no necessity of Miracles for that End It is false That either Iosephus Acosta or S. Hippolitus teach That Antichrist shall do far greater Miracles Dr p. 688 than the Cures vvrought upon F. Marcellus or on the restored Leg at Zaragoza It is false That the bleeding vvounds of S. Francis imprinted on his Dr p. 504. side hands and feet vvere so concealed That no man could ever fully discern them in his life time only Fryer Ruffin once thought he espied the vvound in his side Thus much of false Citations for an Essay only the Treatise vvill afford many more Should I now trace the Dr though his gross perverted Quotations quite contrary to the meaning of Authors the work would be long One or Two only at present shall suffice The remainder you have afterwards And first what man in his Wits would ever have cited S. Augustine as one that opposes latter Miracles when he could not but know that no Catholick Author in this Age said more in their Defence as appear's by his large Dr P. 582. prosecuting this Subject in his 22. Book de Civit. C. 8 ◠yet forsooth Miracles are no Proof of the true Church though the Saint plainly professes Miracles held him in the Church Nor in rigour to be called Miracles But some extraordinary Things among them in their time That is the Dr would have us believe Dr p. 584. the restoring Sight to the blind raising the dead to life curing incurable Maladies for of these S. Augustine expresly speak's are not like the Apostolical Miracles but of an Inferiour rank Extraordinary things forsooth and no more Is nor this à plain Corruption of an Authors significant words and meaning None hitherto in any Age maintained the Churches Miracles with greater Zeal than S. Chrisostom Abbulensis and our learned Bishop Fisher as is amply proved in this Treatise yet the Dr by the help of an open Cheat depraves their meaning and will needs perswade us that they teach Miracles to have ceased in the Church Reader the Cheat is thus As S. Chrysostom and the other Authors now cited grant à special Prerogative to the Twelve Apostles in Writing Canonical Scripture by Divine Inspiration so also and most truly they yeild them à power of working all manner of admirable Miracles particularly in laying hands on the lately Baptized and visibly giving the Holy Ghost the like Priviledge the Primitive Christians participated in some measure These singular Graces say Authors annexed to the Twelve were never entailed upon any like set number of men though Prelates and Pastors in the Church and therefore ceased VVhence the Dr would conclude That all other Miracles whatever as raysing the Dead and curing desperate Infirmities had à stop in after Ages and ceased also Which is to tell us because God honoured not the Churches Prelates with the very like or so great à Prerogative as he did the Apostles All Miracles Seem so suspended that no more are wrought A foul Cheat worse than à Mistake quite contrary to the Quoted Authors words and Doctrin See C. IX from n. 11. and C. XI from n. 7. The impertinent Citations or such as look from the matter now disputed are innumerable All those whether true or false produced against forged Miracles known as forged no more concern the present Controversy than the Dr's pretty Verse cited out of Virgil. Speluncam Dido c. His other Testimonies Quoted from Paulus Zaccheus Fortunatus Scacchus and Contelorius are meer insignificant Cyphers take up roome and that 's all the good they do These and the remainder you will have laid forth in the Treatise It is therefore needless to insist on more at present Another grand Mistake or gross Errour you meet with in the Dr where He sayes The greatest number of Miracles in the Roman Church have been believed upon the Credit of Fables and uncertain Reports And this hee offer 's to show upon strict Examination I Answer first VVere all Fables which the Dr deem's so the Proposition confutes it selfe For Miracles upheld by Fables are no Church Miracles But I boldly assert that Mr Dr through his whole Book has not proved so much as one received Church-Miracle much less the greater number to have had their Origen from Fables or ever gained repute in the world upon uncertain Reports nor shall he hereafter in any low degree make his Assertion Probable His strict Examination fall's first upon the Miraculous Translation of the House of Loreto from Nazareth thought by him fabulous whereof I spake largely in my last Treatitise Here I require that all diligently observe whither this rigid Examination is brought at last Reader it comes to two or three Idle Questions attended with some Saucy Schoffs and there is all VVhat saith the Dr after he had recounted Teremanus his Table concerning the Translation Is not this à pleasant Story to be matched in point of Credibility with the Miracles of Christ and his Apostles Again what do these men think in their hearts that dare avouch such ridiculous Fictions as these Such simple Demands Reader which have neither weight nor Bottom nor Principle to stand on set forth with Bobs and Ieers give force to our Dr's Swinging proofs finish his fearful rigid Examination and must be thought powerful enough to throw down the House of Loreto The like strain He hold's through his whole Book It seem's by the Dr that our Venerable Bede relates some strange Miracles wrought upon S. Cuthbert One is to be brief that Angels appearing to the Saint on horseback when he was young prescribed à Poultess to cure his Sore Knee Another is of his Seeing à Troop of Angels conveying the Soul of S. Aidan into Heaven The Dr to perfect his strict Examination only Asks there 's all what must we think of these Angels appearing And that he is of à good easy Faith that can believe them He might as wisel◠have demanded what shall we think of those Visions of Armies fighting in the Air ouer Hierusalem fourty Dayes together Machabees 2 C. 5 VVhat must we think of the Angel Raphael that prescribed No Poultess but the gall of à Fish for the Cure of old Tobias his Eyes Tobit 11. Such VVonders recounted in History never contradicted are wholly as
denyed great and most Signal Miracles to have been wrought in the Orthodox Church of Christ None of them ever hitherto brought in S Austin as Opposite to our Catholick Miracles Many it's true assert That false wonders have by abuse often passed for true ones which all willingly acknowledge and Say the Church upon their Discovery hath severely punished those who gave the scandal and upon this unsteady Topick the Dr unworthily ground 's the most of his whole Discourse as will appear afterwards Now to S. Austins Testimonies 2. The Dr quotes his Book of true Religion S. Austin de vera Religion c. 25. where it is Said that the working of Miracles since the Church is novv established and diffused over the world becomes Vnnecessary yet God thinks Mr Dr might do them out of extraordinary kindness to his Church in à time when many Pagans vvere yet unreclaimed Reader here Dr Still page 581. is not all for S Austin in his Book of Retractations and the Dr saw it well enough declared his own meaning thus When saith he I S Aust lib. 1. Retract cap. 1 3. taught in my Book of true Religion That after the Churches Establishment Miracles vvere not necessary that 's very true because novv vvhen hands are laid upon the Baptized They receive not so the Holy Ghost Observe what Miracles S. Austin speak's of as to speak vvith the Tongues of all Nations neither are the Infirm now healed by the shadows of Christ's Preachers that passe by them These and the like Wonders cease But vvhat I said then mark the words is not to be taken as if no Miracles vvere novv vvrought in the name of Christ for I had assurance of à blinde man cured at Millan and of many other great Miracles done in These times that I neither knovv them all nor can enumerate those I knovv Thus S. Austin Say Reader doth not the Dr egregiously juggle in raising à Difficulty out of S. Austin which the Saint had solved long since and plainly laid before all mens Eyes 3. The next Quotation in S. Austins Book S. Austin de utilit credendi c. 16. of the Vsefulness of believing is nothing at all to the Dr ' s purpose There we are Told what great Miracles were frequently done by God made man while he lived on earth then S. Austin Demands Why they are not done now He Answers because they would not move unless they were wonderful for Saith he were they Things common or usually Shown they would not seem wonderful and he explain's his meaning by an excellent Instance vvaved by Mr Dr. Should one saith the Saint who never yet saw the Vicissitude of day and night the constant motion of the Celestial Orbes the four various Seasons of the year the mighty efficacy which lies in seed the Beauty of light of Colours c. Should such à man I say first behold these wonders He would be overwhelmed with à Sight of admirable Miracles Yet We. not because we knovv the Causes of these things for nothing is more obscure But because they are common and dayly seen make little or no Account of them And so it would Were Miracles vulgar and common they whould not move happen were the Miracles wrought by our Saviour continually shown or often laid before our Eyes S. Austins whole Drift therefore is to Demonstrate that if Christ's Miracles were so common or continually wrought amongst us like the incessant Motion of the Heavens or those other wonders already mentioned They would to use the Saints words grovv contemptible Yet hence contrary to all Logick and rational Discourse the Dr would inferr that Miracles are never wrought though God often vouchsafes Pro opportunitate temporum That 's also S. Austin's expression to do them by his Servants here on earth That is not so frequently by any one man or in any such manner as our Saviour did in the first Promulgation of the Gospel 4. Here the Dr to his own confusion remit's S. Austin lib 4. Retract c. 14. us again to S. Austin When saith the Saint I mentioned in another place the Miracles our Lord JESUS vvrought in his mortal flesh I asked vvhy the like are not done novv And ansvvered They vvould not move unless they vvere vvonderful and this I said because neither so great Miracles nor all the Miracles vvrought by Christ are novv done among us Non quia nulla fiunt etiam modo And not because God vvorks no Miracles among us novv in this present Age. These last words which prove that Miracles cease not in the Church our Dr vvisely conceal's and adds to S. Austins Text another Expression not extant there Viz. As vvere vvrought by Christ and his Apostles whereas the Saint in this Passage speaks only of our Saviours Miracles without mention made of the Apostles However after this double fraud you must hear the Dr triumph And can saith he any Sayings be more contradictory than this of S. Austin's and E. W. s asserting That as many and as great Miracles yea greater are wrought since as were in their Dayes Mr Dr deal plainly read in lieu of your words As are done in their dayes as were wrought by Christ and your supposed contradiction vanishes into smoak For do not I expresly Part. 2. c. 1. â—um 3. say in the last Treatise That Christ our Lord proved himselfe the greatest Thaumaturgus the world ever beheld and far surpassed all Angels and men Patriarks Prophets or Apostles in working Miracles all nature over which none ever did before or shall do hereafter None but Christ commanded à new Star to shine at their birth No man like our Saviour darkened the lights of Heaven split the rocks rent the vail of the Temple moved the earth or rose again to Life like Christ our Lord. Therefore Ghâ—ist our Lord for above all men and Angels in working Miracles S. Austin saies well and I also assert it that neither so admirable nor all the Miracles wrought by Christ are now done amongst us Notwithstanding to verify that certain Prediction of greater wonders I said more blinde have seen more dead have risen to Life again more poor have received the Gospel in the later Ages of the Church than before while our Saviour was upon earth and this is undeniable unlesse S. Austin's Authority and all humane Faith be banished the world Hence I often Paralled Miracles wrought in the Church with those done by the Apostles ever giving Preheminence to our Saviours glorious Wonders and withal yeilded as you may see above à singular Prerogative granted the Apostles in working Miracles by Ordinary Commission which none known to me in the Church ever had since or if any had it the favour was singular and not common 5. The Dr goes on It s true indeed S. Austin saith there were some Miracles still left in the Church and he produces several Instances else where but in the same place he Denies the
Proof hitherto taken from Tyrrel may seem deficient Yet the confession of those three women rigidly 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 villâ—nous Aspersion bitterly breathed out void of all Proof was at last laid aside whilst Campian answering called 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 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 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. Elizabethâ— 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 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
afford Miracles in abundance However grant which is not true that God in any one latter Age favovred his Church with á greater number of Miracles than he did the Primitive who can repine at his Providence he is Lord and may do what he pleases Or who dare censure us as Lyars and over credulous if by real Proofs taken from undoubted Records we make our Assertions good and evince the Truth of every Miracle in particular 5. Dr Still after à tedious rambling much Page 667. to this Sence That God would contradict himselfe should he confirm à Doctrin by Miracles contrary to Christian Religion already proved by Miracles à Truth known to all makes this Inference Therefore although in the beginning of à Religion the Doctrin is to be proved by Miracles yet that being once supposed Miracles afterwards are to be tryed by the Doctrin Would Dr Still either prove his Protestant Miracles by Protestant Doctrin or Protestant Doctrin what ever it is by Protestant Miracles I should be better Satisfyed But the Good man offer 's at neither I Answer How Miracles are proved by the Churches Doctrin and that Doctrin by Miracles this common Doctrin often proposed by our Divines All new Miracles wrought in the Church are to be examined and proved by the Churches Authority is True and therefore whatever Miracle after due Examination is found contrary to the Churches Doctrin as it is established and proved Orthodox by the Ancient Signs of Christianity the Ancient Prophesies also by the Sanctity of thousands and thousands and the large Extent of this great moral Body Such à Miracle I say ought to be rejected as false though an Angel from Heaven which is impossible should visibly exhibit the greatest 6. Some hereupon will say Not only new but all Miracles though now old are to be tried and proved by the Churches authority For the first Miracle wrought in the Church was then new so was the second and all other ensuing respectively to the time and place they were done in But all these together cannot if we make á right Analysis be proved by the Doctrin The Difficulty proposed or the Authority of the Church because the Churches Doctrin and Authority is Primarily proved by her Miracles which seem's impossible For who can first prove the Churches Doctrin true or Evidently credible by Miracles and afterwards without à vicious Circle prove her Miracles true by the Doctrin which is not proved true or evidently credible But by Miracles 7. Shall we in this Trial of Miracles try also Dr Stillingfleet's speculative faculty à little Has the like Force against our Saviours Miracles and propose the same Argument against the Miracles wrought by Christ and the Apostles using the very same words The first Miracle Christ wrought was then new the like is of the Apostolical Signs the second also ensuing respectively to the place and time when done was new and so of the rest But all these taken together if we make à right Analysis cannot be first proved true by Christ's Doctrin because that Doctrin is primarily proved true or evidently credible by Christ's Miracles which seem's as I said to imply à Vicious Circle For what can be more Circular than first to prove Christ's Doctrin by Miracles and afterwards to prove the Miracles true by the Doctrin not otherwise proved true or evidently credible than by Miracles What Answer gives the Dr to this Argument Will he say Christ's Miracles are now supposed true I may say as much of Church Miracles But believe it if we make à right Resolution of Faith we are obliged to show our Suppositions reasonable and goe deeper into matters than only to Suppose and prove nothing 8. My Answer conformable to what I delivered Part. 1. c. 6. num 17. in the last little Treatise against Dr Still is thus All Miracles whether wrought by Christ or in the Church may be considered two wayes First as Objects of Sence seen or known by undoubted Witnesses and under this Notion as previous to Faith they illuminate the mind and only rationally move to accept Christ's Doctrin anciently delivered and now taught in the Church But are not the last ground or only Formal Object of Beliefe and therefore Faith depend's not on the sight or bare Appearance of this The difficulty solved or that Individual Miracle 2. Miracles may be considered as most certainly true and this full Assurance of their Truth we have not from any outward appearance for Divels may delude us But from the Churches Approbation which Church is not only supposed but rationally proved God's own Oracle by the glorious light of external Motives Miracles chiefly Thus far led on by reason we prudently receive her Doctrin and say that all new Miracles are to be tryed and proved by the Churches known and received Doctrin what 's Contrary we reject as spurious and false What is conformable when the marter of Fact is made Morally certain we rest in and own as undoubted after this Oracle has sealed Chap. 17. from n. 1◠and n. 38. all up in à Legal Trial and given in her Approbation Se more here of afterwards 9. You will Say if the Churches Approbabation be required as necessary before we yeild An assent though sure implies not the certainty of Faith à sure Assent to the Truth of à Miracle How can we Show that the Doctrin of Christ or the Church is made evidently Credible by Miracles not yet known evidently true when meerly considered as previous Inducements or not firmed by any certain Oracle They move to Believe I Answer Those who heard of Christ's Miracles only relyed on Moral certainty very easily Tell me I beseech you Had all those who only heard of Christ's Miracles and Doctrin far distant from the place where they were wrought any previous clear Evidence of their Truth or did they then believe them by Faith fixed only upon the humane Testimony of such as made à Relation of them It is impossible because Faith requires à more noble Motive The knowledge therefore they had was then only morally certain which as I shewed in the last Treatise is enough with other helps to Assent to Christ's Doctrin upon this Motive that God revealed it 10. By all hitherto noted the Reader may Why the Churches Censure is necessary concerning Miracles see how necessary it is to have an Oracle ever ready at hand by whose Censure and Judgement true Miracles are discerned from the illusive Charms of Divels and wicked men Nothing that is counterfeit can passe this Tribunal Though therefore the Divel often Transform's himselfe into an Angel of light and may dazle mens Eyes with à false Lustre of fair Wonders yet the Church will find him out and lay open the Legerdemain 11. Dr Still told us just now That in the beginning of Religion the Doctrin is to be proved by Miracles Upon à meer Accident I met with à Protestant Brother who