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
Miracles to have been the greatest Miracle of all Thus S. Augustin Argues and 't is à convincing Dilemma 16. You Ask next what were the stronge Arguments of Christian Religion before it was Propagated Those seemed convincing or not if not convincing it was Propagated by weak and unconcluding Arguments and we are not bound to believe it If convincing we know them or if we know them not how can we Judge they were convincing I Answer this whole discourse built upon two false Suppositions fall's to nothing One is that Miracles either seen or heard of preceded not the first conversions of Christians The other That there were some other rational Arguments as strong and convincing for Christian Religion before its Propagation as Miracles were 17. I say contrary and prove that Miracles preceded all great conversions made to true Christian Miracles were ever previous to all great conversions Religion Those Signal Wonders wrought by our Saviour sensible and visible as rational Arguments first induced the blessed Apostles and some few more to believe in him T is true Christ's Holy life and amiable conversation had great Influence upon minds to say nothing now of the attraction of Divine Grace working inwardly But the Lustre of his glorious Miracles Gods own powerful Language made the deepest Impression on men who were first led on by reason And therefore could not but Discover à mighty weight and efficacy in this one Motive of our Christian Faith Now if we speak of that ample and large Propagation which ensued upon the Apostles Preaching in several parts of the world or of those â— other great Conversions wrought by the Catholick Church in after Ages none can deny but that most Signal glorious Miracles not done to be gazed on ever preceded as à chief Cause and effected that great Work of God among most Barbarous Nations Finally that no other convincing rational Arguments greater or comparable with Miracles can be produced as previous to its Miraculous Propagation appear's by your silence Mr Burnet you alledge none neither are there any alledgeable of so great poise as Miracles were 18. You Say 4. There was good reason to believe the Gospel when our Saviour wrought his Miracles in the Sight of the Iewes and this great Argument the Apostles urged but that reason remain's yet good and still proves it true whether the world had embraced it or not I Answer the reasons were then good because Miraâ—les rationally prove à Doctrin good when an Infallible Oracle tells us what its meaning is the Apostles in those Dayes were living infallible Oracles and could not only ascertain every one of the Gospels Divine inspiration but also when Difficulties arose among the faithful declare its genuine Sence But now yee Protestants Say matters are much changed for there is no certain Oracle no Church taught by the Holy Ghost that can Infallibly avouch these Writings were from God that such and such in the more difficult Passages is their true Sence and meaning So that every man left to his private Judgement may draw what Religion he pleases out of Scripture And this we se done before our eyes by men called Christians yet differ in the Fundamentals of Christian Faith 19. Upon this ground your Question next proposed signifies little What say you if the Gentils had rejected the Testimony of the Apostles as the Iewes did Had we not been bound to believe the Gospel if those sacred Writings had been with à most religious care conveyed down to us Sr Methinks you goe too farr in your Supposition Saying if the world had not embraced the Gospel and both Iewes and Gentils rejected it we are yet bound to believe it Why so I beseech you Upon what Principle are we If all had rejected the Gospel how are we obliged to receive it obliged to admit à Gospel which the whole world all Iewes and Gentils rejected S. Austin you know teaches and I am wholly of his Judgement That he would not believe the Gospel unlesse moved thereunto by the Authority of the Catholick Church which Church I am sure embraces à great part of the world And had in it many who once were Iewes and Gentils Hence you see Sr it is very hard to Suppose the Gospel universally set at naught and that à strict obligation lies on us to receive it But let this passe 20. Suppose we receive the bare Word of the Gospel what Sence shall we make of it in à hundred abstruse Passages what Religion shall we suck out of it Arianism or Pelagianism Nestorianism or worse It is impossible to clear this Difficulty without recourse to an Infallible living Oracle upon whose Judgement all in this present State must rely or can believe nothing You put much force in those who carefully conveyed the Gospel The false Conveyers of the Gospel not found in the Principles of Protestants down to us Very good could such men be found But here we are at à stand The blessed Apostles who lived not alwaies left those Writings in the hands of the Church But this Church saies Dr Still above à thousand years since altered Christ's revealed Doctrin changed the Apostolical Faith and became as Idolatrous as Those who worshiped the Sun or à Red cloath All others out of this Church named Christians were known condemned Hereticks Were all this true no more would I take the Gospel from this supposed Idolatrous Church or these false condemned Hereticks than believe the word of à known Perjured Person or credit one esteemed à common Lyar. And thus in the Principles of Protestants the careful conveyance of the Gospel failing all Faith in Scripture fail's with it But enough of this Digression VVe return to Dr Stillingfleet CHAP. XV. How Miracles are to be examined Christ wrought not his Miracles by natural Magick or Necromancie by stronge Imagination or the different Aspects of Stars VVhatever rational Argument proves Christ to have wrought true Miracles by Divine Virtue as forcibly proves Church Miracles to proceed from the very same cause Though Divels may work some strange wonders they cannot raise the Dead or cure desperate Infirmities Of the Aegyptian Magicians Feates A word of the witch at Endorâ— Other matters handled 1. DR Still thinks it very reasonable for page 668. and 669. us he means Protestants after so many forewarnings in Scripture of false Wonders to Examin all pretences of Miracles by trying whether they can be distinguished from deceiptful appearances which may be wrought by à Povver lesse than Divine Answ I think it also Very reasonable and wish Mr Dr that you who yet never went about to examin one Miracle would undergoe the pains you hold so reasonable Take courage therefore examin with greatest rigour either all or some of those you have in the 3. Chap. above And if you find à flaw in any shame me boldly But I tell you before hand you will have à hard Task For no sooner shall you discredit those by
Hovv happens it that in this latter Age When the Gospel is preached to Infidels Illa vis Miraculorum non cernatur The like force and efficacy of Miracles are not now seen as our Saviour promised to the Primitive Christians who had as you have heard the Gift of Tongues and wrought other great Wonders after Baptism The Question proposed by Acosta implies only à comparison between those Ancient Signs then usually seen and necessary and These in our dayes and he gives not one only but many excellent reasons thereof Here begin's the Dr's Dr Still page 614. jugling If saith he such Persons vvho are Employed upon the vvork of converting Infidels do vvant the Testimony of Miracles I knovv no reason to believe that God Imployes it for other Ends. Mark those words Do vvant the Testimony of Miracles and to the Dr's confusion turn once more to Acosta Acosta c. 9. page 219. Cited where he first recount's the Miraculous cures of four men Cabeca de Vaca Dorantes Castillo and another wrought in their strange Travels through Florida and more remote places These God favovred with à singular Gift of Curing all infirm and sick Persons much after that Strange Miracles wrought by four Travellers manner as the Apostles did Ten whole years they spent in this Peregrination being ever attended with innumerable Multitudes who no lesse admired the Evident Wonders wrought by them than their most innocent and spotlesse life In fine they gained so much renown among the Barbarians that they were almost adored as Gods and all their commands look'd on as Oracles from Heaven 21. Hence Learn saith Acosta that Innocency of life adorned with glorious Miracles is the easy and certain means whereby Infidels are converted Soon after he demand's How it comes to passe that such Miracles as the novv mentioned Travellers vvrought were not so common but rather grown Scarce in the dayes when he wrote his Story This Acosta lament's and humbly Petition 's Almighty God to glorify his name by showing the like admirable Signs and Miracles Cum videatur tam effusa necessitas when now saith he there appear's so great necessity of them for the Conversions of Barbarians Is this Reader to tell us as the Dr unworthily Writes that Acosta saies Miracles vvere necessary in the beginning of Christian Religion but not novv When he deplor's the want of those admirable Signal Wonders already specifyed and beg's Almighty God once more to vvork them in the sight of those incredulous Infidels Again doth Acosta deny all great Miracles because he complain's of the want of Eminent Wonders granted the Apostles by Special Priviledge and those others in their Peregrination through Florida No. The Dr may justly blush at his Jugling and manifest suppressing Truth if he read Acosta where he Saith Though the Apostles vvere enriched vvith à Acosta c. 9. page 220. more Plentiful Gift of the Holy Ghost and had the first fruits of the Spirit yet the Povver of vvorking Miracles vanished not vvith the first Age. Which is to say the Age passed but Miracles still continued in the Church and he proves the Assertion Ecclesiastical History saith he relates that Acosta owns latter Miracles as undoubted in the time of Constantine the great the whole Province of Iberia next to Armenia was converted to Christ by the admirable works and Miracles of à Christian woman taken Captive We read also they are his words in the English History of many and great Miracles done by Austin Iustus Melitus and other Monks Alas what is England compared with those Immense Regions of Infidels Not so much as à little cottage matched with à vast City How then happens it that these times we live in seem to be deserted or not to afford greater plenty of Miracles Thus Acosta who next endeavours to show why God did not work so many Miracles but his reasons are too long for this place where I am only obliged to note the Dr's fraudulent Dealing which Acosta does home and to the purpose Look saith he upon one blessed man in this our Age Acosta c. 10 p. 226. S. Francis Xaverius of à most Apostolical life who wrought so many admirable Miracles all attested by innumerable sound and substantial Witnesses that scarce the like are read of in any since the Apostles dayes whereof more presently What shall we say of Wrought by S. Xaverias and others F. Gaspar and his fellow Labourers in the East Indies whom God favovred with the grace of working innumerable great Wonders and the like blessing he bestowed upon many worthy Missioners of other Holy Orders Neither is it at all unusual saith Acosta in these our West Indies to see and hear of great Miracles done among the Barbarians 22. Was not Dr Still think ye blind or A great Oversight in the Dr. grosly overseen in remitting me to Josephus Acosta as one opposite to all Miracles excepting such as Christ and his Apostles wrought Had he his Wits about him when he tell 's us that the Persons employed upon the work of converting Infidels vvanted the Testimony of Miracles while you see this Author he cites decryes the folly and to the Dr's eternal Disgrace acknowledges many famous Miracles wrought in the Church after the Apostles though that Special Apostolical Priviledge in working them in some measure granted also to the Primitive Christians was not as you have heard Usual in after Ages Hence the Dr's Inference of Miracles not being now necessary among Heathens or ceasing upon this Ground that the primitive Prerogative in doing them seem's very seldom granted any in latter Ages is nothing but à foul cheat and an open fraud All I will say now is that either Mr Dr thought his produced Testimonies would never be examined or that all would believe what he scribles upon his bare word He is grosly deceived in both And thus much of Josephus Acosta We go on 23. The second Author perused by me concerning E manu Acosta Hist rerum in Orieâ—â—ge starum Parisiis typis data 1572. Ema Acosta l. 1. p 72. p. 74. lib. 2. p. 109. Acosta l 3. page 132. Miracles in the East Indies is Emanuel Acosta in his History of matters done there Not far from Bungo saith he à blind youth 13. years old immediatly after Baptism had his perfect sight restored Another sick of the Palsey and Dumbe when Baptized rose up sound and spake without the least impediment If you desire to hear other Miracles wrought by Holy water and reciting the seven Poenitential Psalms as likewise of the strange Punishments God inflicted upon some prophane Barbarians that strove to cut down à Crosse erected by the Christians you may peruse this Author To insist on more particulars would be too large à task and needlesse Finally if you require an Answer to Dr Still wise Question What shall vve Dr Still Page 614. say to the Miracles pretended to be vvrought by Xaverius and others in the
seem's to contradict Mr Dr and call's himselfe Gilbert Burnet this Gentleman 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 Mr 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 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 Sr 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 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 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 Sr 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
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 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 Dr 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 Dr get 's by his Story of two Asses The one heard S. Francis Preach the other Ammonianus his Lectures What then Mr Dr Doth it therefore follow that Ammonianus was as great 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 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 Dr 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 Dr ' 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 Mr Dr 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 it s à meer fourb or à false Illusion 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
so much as probably against great Miracles wrought in the Church The like Account we give of other Authors falsifyed by the Dr. 215 Chap. XI A briefe Account of the Dr's large Excursion from his Page 595. to Page 664. Of his false Quotations and fallacious way in Arguing The rest Shewed à long list of impertinencies 236 Of Dr Stillingfleets Flawes in his false and faulty citing Tostatus Roffensis Didacus Stella and Iosephus Acostà 24 Chap. XII Of S. Xaverius his admirable life and most glorious Miracles VVitnesses of these Miracles and undoubted Testimonies produced The Dr's simple Exceptions against them demonstrated vain and frivolous His unjust Aspersion laid on Iesuits discovered 259 Chap. XIII The Dr's unjust Calumny laid upon F. Hierome Xaverius proved False Of his lost labour in telling impertinent Tales of forged Miracles His famous Story of twelve English Iesuits Showing Tricks in feigned Exortisms rejected as improbable A VVord of Hazenmillers lowd Lyes 277 Chap. XIV An Answer to one of the Doctors Exceptions against Miracles VVhether Miracles in the first Age of Christianity were but few How Miracles are proved by true Doctrin and true Doctrin by Miracles No counterfeit Miracles can passe the Churches Tribunal vvithout censure Of à late VVriters exceptions against Miracles The admirable Propagation of Christian Religion convinces that Miracles have been vvrought 296 Chap. XV. How Miracles are to be examined Christ wrought not his Miracles by natural Magick or Necromancie by stronge Imagination or the different Aspects of Stars VVhatever rational Argument proves Christ to have wrought true Miracles by Divine Virtue as forcibly proves Church Miracles to proceed from the very same cause Though Divels nay work some strange wonders they cannot raise the Dead or cure desperate Infirmities Of the Aegyptian Magicians Feates A word of the witch at Endor Other matters handled 313 Chap. XVI Why Miracles are wrought in the Church Of their twoo fold End Miracles rationally prove the Doctrin of Christ and the Church infallible Clear Miracles have been wrought in confirmation of every Doctrin taught by the Church Of Dr Stillingfleets simple Reply to two known and renowned Micles Whether Aesculapius cured à woman in the Temple of Epidaurus The Dr's Story of Pythagoras his golden Thigh examined found à fourb or at most Necromancy 326 Chap. XVIII Of many other Quotations partly impertinent partly false produced by the Dr Arguments against Miracles Answered pag. 345 Chap. XVIII Whether it be reasonable to have Missionaries novv sent into England and vvork Miracles there The Dr vvishes this done More of the Dr's many false and impertinent Quotations Antichrist's Wonders no true Miracles Miracles knovvn upon Moral Certainty sufficiently induce to Faith 358 Chap. XXIX The Conclusion 373 COVRTEOVS READER THe Erratas in this Impression however small are many Wonder nothing better could not bee expected from à Printer that knowes not à word of English The very most I hope of these faults are Corrected In case the Reader discover more which is likely He will I am confident either passe by them or charitably amend them A DISCOURSE OF MIRACLES WROUGHT IN THE ROMAN CATHOLICK CHVRCH Or à full refutation of Dr Stillingfleets unjust exceptions against Miracles together with à large discovery of the Doctors unexcusable frauds Manifest in his many false perverted and impertinent quotations CHAP. I. VVhat is meant by à true Miracle God only the cause of supernatural Miracles Of their absolute necessity VVhether the Miracle of Christ and his Apostles can be rationally proved against Iewes and Gentils Dr Stillinfleet hit's not on these rational proofs You have them hereafter clearly set down against all exceptions and Cavils 1 By à true Miracle we understand not every wonder that causes admiration but an effect or supernatural work of God far surpassing all created power which neither Angel Divel nor man can do by their own forces and therefore necessarily depends on God infinitly powerful Whence it followes that à Miracle has à necessary connexion withtruth and when known as such gives us Infallible certainty of that for which it is primarily intended The reason hereof seem's clear because God speaks by his works as men do by words God infinitly wise yea truth it selfe and as we now suppose the sole principal Author of Miracles can no more attest à lye by his own supernatural works than by the words he speak's in Holy Scripture Now that he speak's by works is manifest out of Holy writ The Heavens Psai 28. Rom. 1. 18. Austin Egist 49. declare his glory The wrath of God is revealed from Heaven And S. Austin confirm's it as we saith he speak's by words ita Divina potentia factis loquitur so God doth by his works and if he speak's by works Miracles for exemple he delivers truth God saith the Apostle to show the Heb 6. 17. 18. heires of his promise the stability of his Counsel hath interposed an Oath that by two things unmoveable whereby it is impossible that God should lye we have à most stronge comfort who have fled to hold fast the hope proposed c. Pray you reflect would an Oath in à mortal man though liable to deceipt be horrid if taken to depose à falshood None doubts it Much more say I would the exhibiting à Miracle whereby God as it were swear's he speak's truth be horâ—â—d could he that cannot deceive work one for example raise the dead to testify à lowd untruth Hence also followes à second impossibility and 't is The power of working Miracles not tyed to men's fancy that God cannot give the power of working Miracles to any when and in what manner man's fancy likes best for could this be done He would not only deprive himselfe of his own absolute Dominion but also rashly subject it to the will of another who by malice or ignorance may abuse it and publich errour in stead of truth As great an impossibility is it if not greater that an infinit wisdom ever work à Miracle to confirm à false Doctrin because an Infinit truth cannot contradict himselfe or give Testimony to à lye nor force an errour upon rational creatures subject to him by his own noble and glorious works 2. Hence also it is that none of our late Reformers in Germany or England ever wrought à Miracle to confirme one of their Novelties No wonder saith Petra Sancta Desertores Silvest Petra Sanct. Tom. 2. Thaumasiae c. 3. Pag. 26. verae fidei c. The singer of God whereby Miracles are wrought leaves Sectaries that forsake God and his Church Here you have also the true reason why Dr Stillinfleet though without successe sett's so briskly against Miracles Alas the poor man has none to embellish his new faith with and therefore would fain have those glorious wonders valued of as needlesse superfluities worth little but contempt He may yet remember how earnestly Luther endeavovred to work à Miracle in freeing one possessed with à Divel and also
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 liâ—sig 11. have another fearful story recounted by Bosius of à chief man among the Anabaptists neer the 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 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 Shoâ—â—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 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. Dr 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 Dr on both sides c. But Sr give us the rational Ground of this agreement otherwise you 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
Poem set forth in the prayse of Naples that no Scythian Incredulity can gainsay the Evidence of this clear matter of Fact Aspice palpa haec stat longum post Martyris aevum Incorruptus adhuc sine tabe Cruor Immo hilaris gliscît consurgit dissilit ardet Ocyor extremae est impatiensque tubae Perfidus an cernis Capiti ut Cruor Obvius ante Frigidus durus ferveat liqueat Caute vel asperior vel sis adamantinus Afer Sanguine quin duro Sponte liquente liquet Thus FRANCISCUS PETRI 30. Some to lessen the Miracle would forsooth ground the Motion of the blood upon à secret natural Sympathy between that and the head standing close by it It often falls out say These that one barbarously slain by natural Antipathy seeking revenge bleeds afresh at the presence of his Assassinate I answer were this experiment true I would rather ascribe that shedding of blood to the just Judgement of God who usually discovers Murther than to à strange occult Antipathy never yet found out by any I know of 31. However grant all our case is quite Petra Sancta cited pag. 103. different for S. Januarius blood often liquifies witness Petra Sancta when à great Calamity is at hand though the head be far distant from it This Liquefaction was seen some dayes together before the last fearful Flames of Vesuvius which threatned destruction to the City of Naples though the head still remained in its silver shrine not at all exposed Again though the Neapolitans deem it á wonder in case the blood placed by the head moves not this Motion being constant and usual yet some Pag. 131. years since saith Petra Sancta cited after à great injury done to Ecclesiastical Immunity the blood present with the head stood still concrete without the least Sign of Motion though the Sympathy was the same as ever It No secret Sympathy can cause this blood to move is thought God shewed this unexpected wonder in vindication of the Churches honour willing to maintain its Dignity by remonstrating à Publick Sign of displeasure 32. I have met with Sectaries of à more moderate Temper than Dr Still who thought that no man unlesse frontlesse Can deny true Miracles to have been wrought in the Roman Catholick Church But said these though done and often done They are only wrought to prove the common Tenets of Christian Religion owned by all called Christians and not in Confirmation of your particular Popish Doctrins the Sacrifice of Masse for example Transubstantion Purgatory praying to Saints for the Brerely Prot. Apol. Tract 2. c. 3. Sect. 7. Pag. with me 524. dead Images Chrisme c. No said I please to Peruse with me one learned Writer the industrious John Brerely Examin well the Quotations he remit's you to as I have done and you shall find every one of our Catholick Positions excepted against plainly Confirmed by undeniable Miracles They read and seemed not dissatisfied Nay more said I you have one great Miracle done by à Saint whom Brerely Brerely cited p. 536. mentions and yout Protestants deservedly call à true Saint indeed à very good man à worthy Father and one of the Lamps of the Church most clear and expresse for our Purpose I mean the renowned S. Bernard who by God's Assistance wrought à Miracle whereby the Sacrifice of the Masse Transubstantiation and all those other Articles you cavil at were proved and confirmed 33. This one Miracle Reader to the Confusion of our English Sectaries I shall briefly relate because it is most certain 34. There is in the Country of Tolosa in The relation of S. Bernard's most certain Miracle France à place called Sarlacum where the Henricians so named from one Henricus otherwise called Apostolici halfe Frantick made à great Noise and sideing with Protestants preached against the real Presence the Sacrifice of the Masse Purgatory Prayer for the dead Invocation of Saints and other Tenets of our Catholick Faith Hither was S. Bernard sent to reclaim them from their Errours and God blessed his endeavours by the Evidence of à most Signal Miracle Sermon ended say my Authors Those of Sarlacum offered S. Bernard as the custome then was and yet is in Several Countries many Loaves of bread to blesse which the Saint did by lifting up his hand and making the Sign of the Holy Crosse Blessing them in God's name said In this you shall know that those things are true which we teach and those other false which these Hereticks labour to perswade you viz no Transubstantiation no Sacrifice of the Masse no Prayer to Saints c. In this I say you shall know us to be the True Ministers of God that whoever is sick and diseased among you that tast's these Loaves shall be healed The Bishop of Charttes then present willing somewhat to moderate the Proposition which he thought too large told the People if they eate of those Loaves with Faith and confidence they should be cured S. Bernard presently replyed My Lord I do not mean so my meaning and saying is that all sick and infirme Many sick Cured by eating of the Blessed bread who eate of these Loaves shall recover their health to the end it may be known we are God's true Ministers What the Saint said was done and really fell out for vast Multitudes of sick People eating of the bread were perfectly cured 35. The Miracle divulged over the whole Country and proved real by its effects brought innumerable People to S. Bernard who all with thankful hearts admired the Powerful hand of God working by him but the number dayly encreasing S. Bernard to decline them left the common Road to Tolosa and sought Bywayes thither In passing he wrought another great Miracle on à Paralytick Priest that lay à dying called also Bernard and by only giving his Holy Benediction forthwith restored the dying Another Miracle wrought by S. Bernard man to perfect health in so much that he then rose out of his bed followed S. Bernard and was upon his humble Petition admitted among the Religious of that Holy Order These two Miracles converted many of the Henricians and so confounded their Impostor Henricus that finding no Refuge among those he had seduced he kept close out of sight for à time till at last apprehended they brought him fast bound in chains to the Bishop 36. For that First great Miracle wrought by Godefridus in vita Bernard◠lib. 3. cap. 4. the Loaves you have the expresse Testimony of S. Bernard's own Scholar Godefridus living at the same time who could not as Brerely cited well observes set down à matter of so great Importance known à whole Country over with such Variety of Circumstances had all been Fiction or fraudulent jugling Nay which is more S. Bernard himselfe in one Thes c. 1. 4 Bern. Bonevall in vita S. Benn lib. 2. c. 2. 3. Guliel Abbas S. Nicodor Rhemensis lib. 1. cap. 10. Petra Sancta
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 hà ppily 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 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 The Answer to this letter followes thus 7. The Relation you have had of that stupendious Miracle every yearSeen in the Sacred blood of our Lord by the People of S. Maximin and there honoured is no vain or lying Story but exactly so as you have told it .... This therefore is to be seen upon Fryday in the Holy week not every houre of the day but neer Noone about one of the Clock the time t' is thought when our Saviour suffered you may see I say that sand or earth mingled with our Redeemers Blood which all the rest of the year remain's thick and hard together by little and little move it selfe grow red liquify and boyle up Now it is that the blood having left that thicker matter in the bottom of the Vial becomes pure refined Thin like à light cloud or subtle vapour And first rises up to the middle Parts then to the Top of the Vial soon after falling down beat 's upon the sides of the glasse as it fall's and presently ascend's again This Motion visible The answer to that letter to all continues about an Hour that time expired it leisurely return's to its first place colour and state as before And thus that sweet and pleasant Spectacle ceaseth to be seen in the Vial but the Sight of it will ever live in mans Memory while not only the Kingdom of France but the whole world both admires and approves the Wonder These things I write not only as à prudent Esteemer but also as à diligent Spectator and à most faithful Witness of this Miracle and to Authoriâ—ze this my Answer for you I here set my hand Given at Rome in the Convent of S. Sixtus May 20. 1641. Subscribed Ita est Frater Ioannes Richeome Prior Conventus S. Sixti Ordinis Praedicatorum The Dr has here à hard Task for he must either prove this Religious man an Impudent Lyar and all those innumerable Spectators of the Miracle to have had their eyes dazled when year after year they palpably see the Motion of this Blood or he is obliged to crave pardon for his rash and inconsiderate Writing against à manifest Truth 8 The Objections he let 's fly at this visible Work of God are meer empty words not worth mentioning Our Saviours Blood saith he was Page 477. never shed to shew tricks with Tricks Mr Dr A most ungodly Expression uttered without Proof in contempt of Christ who if the best Authors that ever wrote may gain Beliefe hath left upon earth some quantity of his Sacred Blood to the comfort of faithful Christians whereof more presently He goes on Certainly there were never more shameful Impostures than about Reliques and Miracles in the Roman Church whereat some of the Wiser abroad shake their heads and are ashamed of Doctor you may here justly hide your head and be ashamed of this Talk at random no lesse boldly spoken than coldly made out by you Produce me but one of those called VVise men of our Church that slight Reliques or Miracles Authoritatively approved and No Catholick Author denies Miracles or Reliques of Saints I will either show he is no Catholick or à very bad one like Launoy your much esteemed Author Next comes in the Dr's Exclamation Gentlemen Religion is à grave and serious Thing and à severe Account must be given to God of any thing we Say about it Sr my Account of this Miracle is already given I produce Ey-witnesses and most approved Authors What have you against them Nothing but à few vain insignificant words much to this Sense VVe magnify Miracles still as though the People of England were as capable of being made fools as ever That you abhorre the Hypocrisie and fraud of our Church which cannot be upheld without Abusing mankind and the most excellent Religion in the world 9. One word Mr Dr Because you are so much upon giving Account of grave Matters Satisfy me in this plain Question VVhich among so many different Religions call you the grave Serious and most Excellent one If you say as I think you must it is Protestancy You know Sr and your own Judgement tell 's you that Protestancy despicable all over Christianity the whole Christian world look s upon it as à most despicable and contemptible Novelty Abyssins Gracians Georgians Arians Monothelits laugh at the folly of your more than ridiculous Reformation Catholicks compassionate your deplorable Fate and never cease to wonder that an Ingenious Nation as our English is can be fooled to use your own word into à Beliefe of this Protestancy which never yet did nor shall hereafter do Good to Christian or Heathen yet all forsooth must be thought grave and serious We seriously enquire after your Unity in Faith the life and soul of Religion and you show us the gastly Spectacles of endless Divisions amongst Protestants Quaquers Latitudinarians and no man knowes who besides Is this fine grave and serious We Luther and Calvin demand who commissioned you to preach à Novelty never heard of before two Libertins broach't it and your Patents are nothing but à Blanck or white paper without Licence from God or man to teach as you doe Yet all is
recommended to him by his Saviour and so after incessant labours he laies up à certain Treasure in Heaven where neither Moth nor Rust can Corrupt nor Theives break through and steal Was ever the like example Shown by Protestants Here we shall have à lewd Lais or Messalena that own 's no God but Pleasure that dream 's of nothing but Dressing Balls Feasting and what may seem to satisfy her unsatiable appetite ..... We shall have such an one I say wounded to the Soul in the height of her glory throwing into the fire her Bracelets and tinkling Ornaments c. Nor doth this Penitent Magdalen rest thus but taking hair-cloth for her Attire and à sharp Discipline for her Companion call's her selfe often to account for her past Abominations and with bread and water or à poor Claresses diet dayly blesses her merciful Father that she has time to repent Long may you search all the Annals of Protestants before you find but one only of these Penitent Magdalen's whereas most certainly Catholick Religion gives in Evidence of many 13. Our Person of Honour goes on There is no English Traveller but will Affirme that in any one Popish Town of our Neighborhood as in Paris Gant Antwerp Liege c. there is more Praying more Receiving more Fasting more watching more Almes-giving more visiting of Prisoners more exposing in time of Infection and in short more of any thing els that either Revelation or reason call's Piety than in all the Protestant Countries they ever saw in their lives Yet more Did ever any of those sublime Wits here the Noble Person alludes to the very Poets of Dr Stillingfleet's own Religion When they are to represent à Holy and heavenly man speak of à Minister or bring him on the Stage No certainly 'T is his part to be there if they intend to make the Auditors merry But vvhen they expresse Sanctity and devotion in its greatest Lustre vve then hear of nothing but of Ancorits of Hermits of Capucins of Carthusians or some such mortified Religious men all great Strangers to Protestant Religion however Dr Still will forsooth have this Dull stupified Protestancy to be thought à serious Business and Popery God wot à hindrance to Good life That is when Monarks and Princes quitted their Crowns and Scepters to live in à poor little Cell when Emperesles and Queens exchanged their Palaces contenting themselves with an humble private Oratory These and the like Heroick admirable examples of Vertue are in the Dr's opinion to be look't on as hindrances to à Good life Novv since the Dr will have Popery so destructive add's this Person of Honour and his Religion so conducing to good life I defie him to show one Conversion or Mortification in his Church that would move the least Wonder in any one whereas the Primitive Christians struck the very Infidels with admiration by their Heroique and pious Actions most of which have been equal'd in every Age by their Catholick Successors and sometimes Outdone 14. Thus and much more the Person of Honour once à University man whose Wit I am sure and most excellent natural Abilities fully reach as high as the very best the Dr can glory in and should we mention the known Improvement gained by his great Travels c. we may with modesty say there is no more comparison between the Dr and this noble Adversary The great natural Talents anâ— abilities of this Person of Honour than between à Owl close in an Juy bush and à Soaring Eagle that sees what 's done in other Nations All the Dr can reply for his Protestancy when we produce these Evidences of Mortification and contempt of the world in Popery comes at last to this so some have pleaded that the Protestants mortification and contempt of earthly things is forsooth all Inward lives in Souls though not seen outwardly This pritty Shift remind's me of à pleasant Story related not many years since A Virtuous simple man I knew well lent his horse fat and in Good case to one that borrowed him for à Journey of nine or ten dayes the poor horse returned to his Master quite changed was very lean little remaining but Skin and bone The Owner much wondring at the Change Askt how his horse became so meager O said the Traveller Sr though the poor beast outwardly appear's as you see very thin and starued yet he is fat and well to passe Within The Story whether true or no import's little well expresses our Protestants Mortification and Vertues kept from appearing within dores though our saviour command's quite Contrary Sic luceat lux vestra c. Let your light so shine before men that they may see your Good Works and glorify your Father who is in Heaven A Dunce may defend his Duncery and the most griping Userer in the world his Liberality if the one by saying he is learned Within and the other interiourly liberal may serve the Turn 15. In à word Reader summon up the very most or best that beares à Semblance of Religion amongst Protestants it amount's only to much Vain and Idle talk now and then bawl'd out on Sundayes whereof you have Instances Good store in those late Books Written by one that want's neither Wit nor Judgement I mean that Ingenious Author of the Contempt of the Clergy One saith he preaches Observations upon the Answer page 125. of Christ and tells his Hearers That Christ was the Christ that vve must lay out for Christ close vvith Christ rest and lean role toss tumble and vvallovv on Christ c. Another preaches of Meditation and makes great Discoveries Meditation Page 125. is like chevving of the cud like climbing up into à tree like digging Spiritual gold out of the Mine of the Promises like the Selvidge vvhich keeps the Cloth from ravelling like à Hammer that drives the nail to the head like going to Plough like à Gun full of povvder with much more A third takes for his Text. But his delight is in the Lavv of the Lord and gravely observes an Emphasis in every word and that the first Word But is à But indeed or à Hogs-head full of Spiritual wine he will broach it tast à little and then proceed But I leave him to his broaching and tasting and must tell you briefly of à fourth great Preacher who taking that of Gen. 42. 2. Grounds of the contempt of the Clergy page 69. And one told Iacob and said Behold thy Son Ioseph cometh to thee presently made it out that his Text vvas à spiritual Dyal for here saith he are tvvelve vvords vvhich represent the tvvelve hours and the vvord Behold is the hand of the Dyal that point's at every vvord in the Text. Novv as it must needs be one of the clock before it can be tvvo or three So this Bawler will handle this first word And à small Particle but small things saith he are not to be dispised Matt. 18. 10. Take heâ—d you dispise not
if all still reverence Blessed Magdalen's Reliques if several Synodes assembled consisting of most Virtuous and learned Prelates have approved them if they remain still recorded in many Martyrologies If finally Almighty God hath declared for S. Magdalen and her Reliques by his own clear Signs from Heaven unquestionable Miracles If these particulars I say be manifestly made out long may Mr John Launoy and his weak Partizan Dr Still attempt to Eclypse the Magdalen's glory but in vain Whilst She and the other Saints now mentioned live renowned in all Vertuous minds to the great Confusion of Hereticks Thus you have Courteous Reader some part of S. Mary Magdalen's Triumph here Epitomized more largely set forth in the Authors quoted 35. For as much as concern's the Sorbon Paris print 1659. Dr's Objections tediously Spun out in à whole Book it is sufficient that I who only Defend the boyling up of that Blood in à Vial at S. Maximins remit you to the Authors cited F. Launoy's Objections answered Denys n. 11 John Guesnay and Monsieur Denys Monsieur Launoy Saies first without any regard to ancient Tradition that the whole Story of Blessed Magdalen want's the Testimony of Ancient Writers within the first Age of Christianity No Wonder at the want replyes Monsieur Denys if we consider the many Saccages and ruins fallen upon Provence and particularly upon Marseils by the Goths Vandals and Saracens nine several times to Say nothing of other sad Disasters Mr Launoy Objects 2. What ever we Launoy page 228. produce for S. Mary Magdalen's arrival at Provence is taken out of à fabulous Book composed in Hebrew by S. Marcella Servant to S. Martha the Book saith Launoy is of à Denys n. 43 very late date about five hundred years since not older Monsieur Denys Answer 's some strange Phrensy seiz'd on Launoy in this Discourse For in another place he grant's that Book to have been extant twelve whole Ages past though neither here nor there he brings Proof Author or Witness for any thing he Saith but his own bare and proofless Word In the same place Monsieur Denys Showes we rely not only upon those Acts of S. Marcella having other both grave and Ancient Authors that Write of this Subject and recount many Particulars not expressed in Marcella's Acts. Monsieur Launoy Objects 3. The Tradition of the Greek and Latin Church whereby it appears that S. Mary Magdalen dyed at Ephesus for Proof whereof he Quotes Modestus Bishop of Hierusalem recounted by Photius Saying Magdalen out of whom our Lord cast seven Divels was à Virgin went to S. John at Ephesus and there ended her Dayes Monsieur Denys Answer 's it s à shame to see how this Dr contradict's himselfe In one Pamplet he will have Magdalen to Dye at Ephesus in Another he produces Martyrologies that say she dyed at Hierusalem In one Writing he find's Martyrologies Launoy contradict's himselfe for her death upon the 16.th of January in others that day is Transferred till 22. of July In one place Magdalen must be à Sinner dispossessed of seven Divels in another à pure Virgin Yea and Martyr also In à word saith Denys non erant convenientia Testintonia eorum and therefore worth nothing Launoy's Plea taken From the Tradition of the Greek and Latin Church you have amply refuted by Denys and Guesnay who hold Modestus his Testimony Denys n 32 cited an unsound Apocrypha Dr Stillingfleets little rubbish gathered out of Launoy he has no more is easily Swept away by the labour here performed To say more seem's needless 36. Now we proceed to another Question having again told you that it is far from my intention to dissolve all difficulties Proposed in this matter not by Monsieur Launoy much lesse by Dr Still but because I meet with strange Confusion among Authors in their debates concerning two Mary Magdalen's thought by some distinct Persons and à Third if yet distinct Luke 7. 37 not called Mary by S. Luke but Peccatrix à Sinner who watered the feet of our blessed Lord with her Teares and wiped them with the hair of her head Had we more light in this and some other particulars much might be cleared which yet lies in obscurity And what shall Monst Launoys most dim abstruse and mistie Discourse without Decision of matters necessary to be known be thought able to Contest with the whole Gallican Church Her Tradition and the Authority of Popes Kings Princes and People already mentioned It is no lesse than à high Degree of pride to attempt it CHAP. VII Of Dr Stillingfleets rude bold and shameful vilifying two renowned Saints The Glorious S. Dominick and the Seraphical S. Francis of Assisium 1. I Stand astonished at the Spite and Enuy of our unconscionable Dr 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 Dr 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 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
avail to corroborate the Faith of Believers now The Churches Approbation impaires not in the least the Doctrin of the Church where they are wrought But of this more afterwards You will Say again if Miracles wrought in the Church make her Doctrin credible S. Austin did not well in omitting to plead by Miracles I answered the Saint proceeded most wisely in taking his recourse to Scripture For had he insisted upon Miracles not owned by those Hereticks The whole Contest would have been whether such as Optatus and S. Ambrose attested had been true or no which would have caused an endless Dispute and Therefore he falls upon an undoubted Principle The Testimonies of the Law and Prophets owned by the Donatists and upon that Ground strongly refutes them leaving Miracles to their own weight and Efficacy The Dr having very lamely cited this passage out of S. Augustine vainly Triumph's and thinks that never two more plainly contradicted each other in this Point than S. Austin and E. W. who saith he appeal's to Miracles for à Proof of the Catholick and infallible Church and such as are equal to those of Christ and his Apostles Of this Equality I have treated already and told Mr Dr wherein Church Miracles The Dr's vain brag as raising the dead curing the blind and healing the infirm are equal and how they differ from the like wonders done by Christ and his Apostles As for your Triumph Mr Dr before the least Shadow of Victory all I say is if it comfort your heart hold on Till you have better perused S. Austin and these my short Notes upon his Doctrin That done you will I am sure have little heart to brag the second time 10. The following Quotations our Dr gathers out of S. Austin are either not found at all in the Passages he cites or so wholly impertinent that I verily believe he never read S. Austin or set them down at random to the great vexation of à Reader For who would not be vexed to se an Author magnificently cited in different Characters and when he turn's to the Dr Still page 582. place pointed at find's nothing like it Thus the Dr Quotes S. Augustine to this purpose Viz. That Miracles are no Proof of the true Church for S Aug. trac 14. in Joan. cap. 3. though Pontius and Donatus might do vvonders and see visions yet Christ has forevvarned us not to be deceived by Miracles First there are no such words in this place or any thing like that Sence 2. Were the sence found els where you have thus much only Asserted and it is very true False Miracles are no Proof of the true Church 11. The Dr ' s next Quotation is nothing De verbis Dom. serm 18. to his purpose Briefly S. Augustine in that place compares the Miraculous cures wrought by our Saviour on Souls now with those which he anciently did upon Bodies here on earth and calls these the lesser cures grounding his Discourse upon this Principle As the Soul is more excellent than the Body so à cure wrought in that nobler part of man is greater than Miracles done upon à Body which our Lord did to draw men to Faith Now saith the Saint when Faith is spread all the world over He work 's those greater wonders in Souls And for Spiritual Cures esteemed greater than Corporal that cause shewed those lesser done on Bodies Now he open's not the Eyes of the blind yet open's the blind hearts of men by the Preaching of his Doctrin Novv he raises not dead Bodies yet brings à foul that vvas dead to life again Novv the deaf hear not yet the hearts of many shut to his sacred vvord are so opened that they Believe and live in obedience to his Lavves before neglective of that duty Thus S. Austin whose main Drift is not to deny Miraculous cures wrought upon the infirm for these he evidently own 's above but to give Preheminence to our Saviours own proper Spiritual cures dayly wrought in the Church of God by Divine Grace and the preaching of his word which the Saint deservedly esteem's greater wonders 12. To the End you may see this was the S Aug. l. 22 de Civit. c. 8. only thing S. Augustine aimed at Turn once more to his eight Chapter where you read of the dead raised to life of the blind restored to their sight and of desperate diseases perfectly cured You read moreover of one Martialis à Prime grave man most averse from Christian Religion Martialis cured in soul and body who by the earnest prayers of his Pious Sonin-Law made at S. Stephen's Altar from whence He took some Flowers and in the night time laid at his Fathers head With the successe he wished The very next morning He was found à Paenitent Convertite called for à Priest and was reconciled having ever afterwards S. Stephen's words in his mouth to his last breath Lord JESUS receive my soul Thus you see that both corporal and spiritual cures were wrought in those Dayes 13. The last Testimony our Dr Quotes out Quaest ex novo Testam c. 63. of S. Augustine may passe for one of the most famous or infamous rather That ever man cited You have the place pointed at in the margent where the Saint is supposed to Assert and he speaks fully to this Purpose saith the Dr that Signs and Miracles vvere vvrought by the Apostles to bring men from Insidelity to Faith c. No harme hitherto then followes this Addition for the Dr's purpose Amongst Believers Signs and Miracles are not necessary but a firm hope If this Author speak of an absolute Necessity it might be answered All latter Miracles are not so necessary though God of his great mercy hath pleased to show them for other Reasons and à main one is to distinguish the true Church from all Heretical Conventicles Yet I have not said all Know Reader 1 These Questions out of the old and nevv Testament full of grosse Errours are not S. Augustin's but the work of some Heretick as Bellarmin observes Perhaps of one Hilary à Roman Bellar. de Script Eccl. verbo Aug. Bell. verbo Ambrosins Deacon who wrote many Books and propagated the Luciferian Schism See Bellarmin cited Hence it is that these Questions in the Lovain Edition of S. Austin printed in à different Character are there also taxed of many grosse Errours the like you may se in Frobens The Dr's quotation not found at all Edition Yet here is not all Worse followes And t' is my greatest Exception against the Dr. Reader I have perused that 63. Chapter as the Dr Entitles it others call it the 63. Question which is very short and do assure you there is not so much as one word or syllable like that which the Dr imposes upon this Author Is this fair Dealing think ye 14. From these Testimonies of S. Augustin Dr Still page 584. saith our Dr laid together we observe
the Mores were converted upon it Doth this condemning the Mores Incredulity imply à Denial of all Miracles Stella in c. 16. Lucae page 292. 1. Colum Certainly no. But to take all doubt away read Stella where he saith there are very many Miracles vvroûght vvhich for number and greatnes are admirable and far surpasse all those Signs granted to unbelievers and therefore the faithful are easily discerned from Infidels by Miracles God's ovvn certain Seals and knovvn Characters of Truth Yet more Those saith he who believe not the Roman Catholick Church will believe no Miracles Though the Dead were raised to life again Is this to tell us as the Dr falsely imposes on Stella that the Power of Miracles is ceased 16. The Dr replies Stella doth not only Say 2. Colum ibidem that the Povver of Miracles ceases now proved false But moreover affirm's that the receiving of it vvould do more hurt than good For men vvould Say that the Christian Faith vvas not sufficiently confirmed before I Answer The Dr once more egregiously cheat's the Reader For Stella speak's not of all men But only of such as are actually Believers And saith that all fully persvvaded of the Truths they believe and firmly embrace need not to seek after new Miracles for this End and mark the words to confirm that Faith they hold most certain which is true Doctrin Then presently Hee More of the Dr's Iugling adjoyn's if such believe not Moses and the Prophets he means the Doctors and Pastors of the Catholick Church neither will they believe though they saw men raised from the dead Hence you see how the Dr would Trapann you while out of this true Principle A faithful man actually Setled in à firm beliefe of all the Catholick Church teaches ought not to require or desire more Miracles to confirm that faith From this Principle I Say he would infer that Miracles cease and conclude That God out of his great mercy will shew none in order to the Conversion of Infidels Iewes and Hereticks Is this consequence good think ye Miracles for such and End as is specified are not now necessary Nay for that End would do more hurt than good Ergo it is not convenient that God work them upon other Design 's Viz. For the glory of his Church for the confusion of Infidels or as Stella notes for à clear Mark whereby Believers may be distinguished from the professed Adversaries of Christ 17. Our good Dr in the next place Quotes Victoria Relect 5 p 100 with me printed at Lyons 1557 â—anciscus de Victoria in his Relections who saith he heard of no Miracle or Sign wrought for the Conversion of the Indies Never was there the like blind Quotation foisted in by any Dr. Reader Victoria hath two Tomes containing twelve Relections six in the one and six in the other The fifth Relection in the first The Dr's Quotations dark and blinde Tome is de Indis posterior sive de Iure belli where I find no 200. page That 200. page went before under the Title of his second Relection De potestate Civili or Civil Power In the second Tome one Relection is de Arte Magicâ neither have we there any 200. page nor à word in either place like to that which the Dr cites But Suppose Victoria saith he had heard of no Miracles wrought for the conversion of the Indies that only proves all truths came not to his eares while others have both heard and expresly mentioned most glorious Miracles But this is evidently true And 18. To prove my Assertion I will here only Josephus Acosta Histoire naturelle des Indes tant Orientalles qu'occident Liv. 7. c. 27. Dedie au Roy 1595. produce two most worthy creditable Authors Josephus Acosta in his natural History of the Indies is one Where he recount's several great Miracles wrought by Almighty God in the open View of those Barbarians forceable enough to convert the hardest heart What can be more admirable saith he than to hear that three or four Poor Travellers Cabeca de vaca and his companions passing along with some enraged Indians were threatned death unlesse they cured the Infirm and diseased among them The distressed Captives having no other medicine at hand made use of Spiritual Physick the Sacred Prodigious Miracles wrought among the Indians Gospel and the prayers of the Holy Church In à word by only Saying those devout prayers and making the Sign of the Crosse upon the Sick Infidels much like the Apostles they instantly cured innumerable The Bruit whereof running abroad They were forced to goe up and down and to do the like wonders in many Villages where they healed all sort of diseased Persons Thus Josephus Acosta Who likewise tell 's you of à strange Miracle done by à Souldier of Peru called Lancero upon à desperate wound which he cured by Saying some Holy Words One by à Souldier of Peru. and making the Sign of the Crosse upon the wound No lesse admirable is his relation of those Barbarians that besieged the Spaniards in à place called Cusco and by casting fire on their little Cottages covered with straw so sorely pressed them that without assistance from Heaven all had perished had not à certain Lady the Blessed Virgin visibly appeared over those Cottages and quenched the Fire as it fell upon the straw This the Infidels saw and afterwards recounted as à prodigious Miracle 19. Yet more It is known for certain saith Acosta by the relation of many Historians that in the several Battels the Spaniards fought against the Indians as well in new Spain as Peru those very Infidels saw in the Aire one like à Cavalier mounted upon à white horse with à Sword in his hand chasing away their forces Another by S. Iames. and fighting for the Spaniards Whence proceed's that great veneration the Spaniards bear to the glorious Apostle S James These few Testimonies I omit others may suffice to confront Dr Still who cites Josephus Acosta as one that saies Miracles were only necessary in the beginning of Josephus Acosta de procurandâ Indorum salute l. 2. c. 9. 10. Christian Religion And not to wrong the Dr his words are these Acosta at large debates this case why God doth not now give the Power of Miracles among those who preach to Infidels as he did of old and he offer 's at several reasons for it of vvhich this is the Chief that Miracles vvere necessary in the beginning of Christian Religion but not novv 20. Reader I have perused with great delight this pious and curious Author both De naturâ novi Orbis and likewise De procurandâ Indorum observe well of what Miracles Acosta speak's Salute and after à serious reflection made upon the two chapters quoted dare boldly averr that the Dr contrary to all conscience grosly abuses Acosta and every unwary Reader The Question proposed in the beginning of the 9. Chapter is thus
the Virtues of that worthy man largely set down too long à Subject for this place without the least mention of any imputed and contrived Exorcisms In case the Dr except's against my Author as one that 's partial or waves matters he should have related I require this Justice at his hands that he remit me to some VVriter who either proves F. More Partial or Weston guilty of those enormous crimes falsely I avouch laid to his charge Believe it F. More was no way Shy num 17. in faithfully recounting what difficulties Weston met with in Wisbick Castle caused chiefly by à Dr of Physick and another unnamed Priest that afterwards turn'd Apostat perhaps such an one as Tyrel once was He tell 's you also num 25. what false Aspersions were laid upon F. Weston and in what manner the Holy man was vindicated and cleared But not à word all this while of Records entred into any Court of High-Commission Weston vindicated or of twelve Exorcists Employed by Weston to feign Possessions that never were The whole Story even as the Dr set's it forth by the Very Circumstances showes it selfe à Fable yea an open Calumny peevishly invented to dishonour Priests and Catholick Religion 31. But enough of this And much more Dirt gathered up by the Dr wholly useless for any other End save only to make him that pack't it together ridiculous Observe I beseech you The Dr Supposes the long Tales hitherto told to have been cheats and fraudulent Dr Still page 663. fictions yet simply concludes This may abundantly suffice for the first Particular which was the comparing the Miracles of the Roman Church with those of Christ and his Apostles Are all indeed Forged Miracles cannot be called Miracles of the Church Fictions Mr Dr like that of the Prioresse of the Annunciada in Lisbon Have all been found cheats and forged Miracles So it is say you How then dare you Sr impudently call them Miracles of the Roman Church when you know and the whole world knowes That this Church abhorr's all feigned Miracles or what ever of that Nature is or hath been discovered manifestly false I say Therefore such filth deserves no more the name of Miracles wrought in the Roman Church than your new Negative Protestant Articles deserve to be called the old Positive Tenets of Faith or false Scripture the true Word of God Now according to my Promise in the 4.th Chapter I am to follow Mr Doctor as he leads us on to the End of his Enquiry CHAP. XIV An Answer to one os the Doctors Exceptions against Miracles VVhether Miracles in the first Age of Christianity were but few How Miracles are proved by true Doctrin and true Doctrin by Miracles No counterfeited Miracle can passe the Churches Tribunal without censure Of à late VVriters exceptions against Miracles The admirable Propagation of Christian Religion convinces that Miracles have been wrought 1. WE usually say an Argument that proves too much proves nothing but all Dr Still Arguments proposed against approved Miracles wrought in the Church make every whit as much against the Miracles of Christ and consequently prove too much Therefore nothing at all What is here Asserted you will find made good in the ensuing Chapters 2. I replyed to one of the Dr's Exceptions Page 665. c. 2 n. 17. where he thinks Miracles needlesse in future Ages because those wrought by Christ and his Apostles in confirmation of their Doctrin were abundantly sufficient without more I Said then that none can know by à bare owning those ancient Miracles what Doctrin Christ taught For all called Christians as Arians and Pelagians admitted Christ's Miracles yet grosly swerved from his Doctrin Dr Still I suppose None can say what Doctrin Christ taught by owning only ancient Miracles admit's all the Miracles our Saviour wrought yet he shall never prove one Essential point of Protestancy by them no more shall the Arian evince any Doctrin of Arianisme true that way if no other Oracle illustrated by Miracles interposes its Authority and ascertain's him that such and such is Christ's Doctrin concerning the greatest Mysteries of Faith For example That Christ is truly God and man one Essence and three distinct Persons c Tell me Reader what Sence find you in this Inference Our Saviour raised Lazarus from the dead cured the blind man cleansed the Lepers Ergo God is thereby proved one Essence and three distinct Persons Again if Dr Still take on to pare away what Miracles he pleases if he thinks so many will sufficiently serve for future Ages I Ask why are not Christ's Miracles alone excluding those the Apostles wrought sufficient for us all Nay why may not only one Miracle wrought by Christ without more if conveyed down by Tradition bring with it that Al-sufficiency the Dr speaks of Page 666. 3. The Dr seing such abundance of Miracles pretended to in all Ages and Countries and finding them so sparingly wrought in the Writings of Scripture unless for confirmation of à new Religion thinks we must either hold that God has changed the Method of his Providence in being once sparing and now too liberal or that we through ignorance and Credulity take those for Miracles which are not so Mr Dr's Religion as Protestancy is one of the newest in the world yet I never heard of any Miracles so much as sparingly wrought for its confirmation But ad rem 4. The Dr grosly mistakes Miracles wrought in the first Age of Christianity were neither scarce nor sparing but contrarywise Admirable great and numerous in so much that no one Age after that can Parrallel the Miracles then wrought The Signs and Miracles which Christ wrought saith S. John were many Though all are not John 20. v. 30. registred in Holy Writ The visible appearing of the Holy Ghost upon the then newly Baptized their speaking different Languages and working other Miracles seldom or never seen afterwards much augment the number and set forth the glory of Miracles in those Dayes Add hereunto The Primitive Miracles many and admirable the innumerable Miracles which the Apostles wrought in their Preaching up and down the world And in the Conversion of Nations you will find no want at all but great Plenty may Ecclesiastical History gain beliefe And I see not why that ought to be esteemed of lesser Credit then the Dr's Tale of Pythagoras his golden Thigh or his feigned cure wrought by Aesculapius whereof more presently In the mean while the Dr may read what strange Miracles the Priests and Deacons of Achaia recount of S. Andrew the Apostle what others Write of S. Thomas in his Preaching to the Medes Persians Bactrians and finally to the Indians Of S. Simon and Judes admirable Conversions and Miracles also wrought in Mesopotamia in Aegypt and finally in Persia where meeting together they dyed for Christ and suffered à glorious Martyrdom The like we read of other Apostles whose Holy Lives and labours
afford Miracles in abundance However grant which is not true that God in any one latter Age favovred his Church with á greater number of Miracles than he did the Primitive who can repine at his Providence he is Lord and may do what he pleases Or who dare censure us as Lyars and over credulous if by real Proofs taken from undoubted Records we make our Assertions good and evince the Truth of every Miracle in particular 5. Dr Still after à tedious rambling much Page 667. to this Sence That God would contradict himselfe should he confirm à Doctrin by Miracles contrary to Christian Religion already proved by Miracles à Truth known to all makes this Inference Therefore although in the beginning of à Religion the Doctrin is to be proved by Miracles yet that being once supposed Miracles afterwards are to be tryed by the Doctrin Would Dr Still either prove his Protestant Miracles by Protestant Doctrin or Protestant Doctrin what ever it is by Protestant Miracles I should be better Satisfyed But the Good man offer 's at neither I Answer How Miracles are proved by the Churches Doctrin and that Doctrin by Miracles this common Doctrin often proposed by our Divines All new Miracles wrought in the Church are to be examined and proved by the Churches Authority is True and therefore whatever Miracle after due Examination is found contrary to the Churches Doctrin as it is established and proved Orthodox by the Ancient Signs of Christianity the Ancient Prophesies also by the Sanctity of thousands and thousands and the large Extent of this great moral Body Such à Miracle I say ought to be rejected as false though an Angel from Heaven which is impossible should visibly exhibit the greatest 6. Some hereupon will say Not only new but all Miracles though now old are to be tried and proved by the Churches authority For the first Miracle wrought in the Church was then new so was the second and all other ensuing respectively to the time and place they were done in But all these together cannot if we make á right Analysis be proved by the Doctrin The Difficulty proposed or the Authority of the Church because the Churches Doctrin and Authority is Primarily proved by her Miracles which seem's impossible For who can first prove the Churches Doctrin true or Evidently credible by Miracles and afterwards without à vicious Circle prove her Miracles true by the Doctrin which is not proved true or evidently credible But by Miracles 7. Shall we in this Trial of Miracles try also Dr Stillingfleet's speculative faculty à little Has the like Force against our Saviours Miracles and propose the same Argument against the Miracles wrought by Christ and the Apostles using the very same words The first Miracle Christ wrought was then new the like is of the Apostolical Signs the second also ensuing respectively to the place and time when done was new and so of the rest But all these taken together if we make à right Analysis cannot be first proved true by Christ's Doctrin because that Doctrin is primarily proved true or evidently credible by Christ's Miracles which seem's as I said to imply à Vicious Circle For what can be more Circular than first to prove Christ's Doctrin by Miracles and afterwards to prove the Miracles true by the Doctrin not otherwise proved true or evidently credible than by Miracles What Answer gives the Dr to this Argument Will he say Christ's Miracles are now supposed true I may say as much of Church Miracles But believe it if we make à right Resolution of Faith we are obliged to show our Suppositions reasonable and goe deeper into matters than only to Suppose and prove nothing 8. My Answer conformable to what I delivered Part. 1. c. 6. num 17. in the last little Treatise against Dr Still is thus All Miracles whether wrought by Christ or in the Church may be considered two wayes First as Objects of Sence seen or known by undoubted Witnesses and under this Notion as previous to Faith they illuminate the mind and only rationally move to accept Christ's Doctrin anciently delivered and now taught in the Church But are not the last ground or only Formal Object of Beliefe and therefore Faith depend's not on the sight or bare Appearance of this The difficulty solved or that Individual Miracle 2. Miracles may be considered as most certainly true and this full Assurance of their Truth we have not from any outward appearance for Divels may delude us But from the Churches Approbation which Church is not only supposed but rationally proved God's own Oracle by the glorious light of external Motives Miracles chiefly Thus far led on by reason we prudently receive her Doctrin and say that all new Miracles are to be tryed and proved by the Churches known and received Doctrin what 's Contrary we reject as spurious and false What is conformable when the marter of Fact is made Morally certain we rest in and own as undoubted after this Oracle has sealed Chap. 17. from n. 1◠and n. 38. all up in à Legal Trial and given in her Approbation Se more here of afterwards 9. You will Say if the Churches Approbabation be required as necessary before we yeild An assent though sure implies not the certainty of Faith à sure Assent to the Truth of à Miracle How can we Show that the Doctrin of Christ or the Church is made evidently Credible by Miracles not yet known evidently true when meerly considered as previous Inducements or not firmed by any certain Oracle They move to Believe I Answer Those who heard of Christ's Miracles only relyed on Moral certainty very easily Tell me I beseech you Had all those who only heard of Christ's Miracles and Doctrin far distant from the place where they were wrought any previous clear Evidence of their Truth or did they then believe them by Faith fixed only upon the humane Testimony of such as made à Relation of them It is impossible because Faith requires à more noble Motive The knowledge therefore they had was then only morally certain which as I shewed in the last Treatise is enough with other helps to Assent to Christ's Doctrin upon this Motive that God revealed it 10. By all hitherto noted the Reader may Why the Churches Censure is necessary concerning Miracles see how necessary it is to have an Oracle ever ready at hand by whose Censure and Judgement true Miracles are discerned from the illusive Charms of Divels and wicked men Nothing that is counterfeit can passe this Tribunal Though therefore the Divel often Transform's himselfe into an Angel of light and may dazle mens Eyes with à false Lustre of fair Wonders yet the Church will find him out and lay open the Legerdemain 11. Dr Still told us just now That in the beginning of Religion the Doctrin is to be proved by Miracles Upon à meer Accident I met with à Protestant Brother who
he never undertook to prove that Miracles are wrought to confirm the Churches infallibility in Doctrin Mr Dr err's grosly E. W. has handled Reason and Relig. Disc 2. c. 9. n. 3. this point upon several occasions For your Satisfaction Reader peruse only Reason and Religion where I proposed this Question If Miracles as the Dr often intimates only mark out à Doctrin The Dr again mistaken common to all called Christians hovv comes it to passe that that the Nestorians and Protestants have not Miracles more frequently done among them Why is this favour only annexed to the Catholick Church I said 2. There is not any one Doctrin taught by our Church which is not Sealed signed and confirmed by manifest Miracles and named particular Doctrins whereunto the Dr never yet replyed nor can reply hereafter Yet forsooth E. VV. never handled this matter 9. The Dr in the same page quotes Maldonat Maldonat in Marc. 16. 17. as one confessing that since the Christian Religion hath been confirmed by Miracles in the Churches beginning there is no necessity of Miracles for that End Here the Dr Juggles Maldonat makes no such confession He saith indeed which is à great Truth that Miracles were necessary for the Propagation The Dr wrongs Maldonat of Christian Faith But doth not therefore exclude them for being useful and necessary in after Ages his words are so plain that I wonder the Dr passed by them without notice Neque vero existimandum est c. VVe are not to think Saith he the Power of working Miracles exstinguished in S. Aug. 22. de civit c. 8. sermo 7. de sanctis in Episcopatu suo faithful Believers for many have been done as S. Austin proves by innumerable Examples which the Saint beheld vvith his ovvn Eyes for the space of Two whole years at the Reliques of Blessed S. Stephen Thus you have Maldonat's Confession Now if as the Dr pretend's Maldonat Quotes S. Gregory and Bede for this Confession he introduces both their Testimonies as strong proofes of latter Miracles wrought in the Church These Maldonat stoutly defend's And who ever yet doubted but that S. Gregory and Bede stood as earnestly for them as ever Catholick Authors did Nay more doth not the Dr in this very Treatise bitterly Dr Still Page 586. inveigh against S. Gregory and Bede upon the Account of their over much Credulity and want of Iudgement in giving encouragement to all the Monkish Tales and Impostures afterwards He would Say if he speak's Sence That because these two great Doctors wrote so copiously of Miracles the one in his Dialogues the other in several Passages of his works they taught Monks to tell their Idle Stories concerning Miracles yet here forsooth they are brought in as great Adversaries to Miracles 10. A word now to S. Gregory The Saint mentions three sorts of Miracles peculiar to most S. Gregory Homil. 29. in Evangelia post initium Christians in those Primitive times First they cast out Divels 2. Spake different Tongues And 3. By laying hands on the diseased cured them Thus much said S. Gregory demand's What my good Brethren will not you believe because you Ordinary Observe well of what Miracles S. Gregory Speak's Christians work no such Miracles Know those Signs were Necessary in the beginning of the Church to the End that Faith nourished by Miracles might encrease among the Multitude of Believers VVe saith S. Gregory water à plant till it take root but when that 's done irrigatio cessabit we water it no more Therefore S. Paul tells us that the gift of Tongues is not for Believers but for Infidels Observe Reader à double cheat The Dr first pervert's the true Sence of S. Gregory who speaks as you see of particular Miracles which God then usally wrought by all sort of ordinary Christians and such Signs saith the Saint were necessary at the beginning for the Suppression of Infidelity then rife in the world as also for the firm Establishment of Christian Faith But now that great Work being done The plant needs no more The Dr's two fold Cheat discovered watering That is it is not now necessary that the faithful generally be assumed to work such Miracles as they did in those Primitive Dayes Hence the Dr fraudulently infer's that all Miracles cease in the Church because either all or the most of Christians speak not different Tongues cast not out Divels lay not hands on the Infirm and cure them Is not this Jugling 11. What is here Said Maldonat whom the Maldonat's Doctrin Dr cites so fully expresses that more cannot be desired Viguit quidem in initio Saith he tantopere Miraculorum usus c. The use of Miracles was so frequent and flourishing in the beginning that seldom could you se à Christian who wrought not all Miracles Two chiefly were most common Viz. To speak different Languages and to cast out Divels Though these Graces were not given presently upon Baptism But by the Imposition of hands or in the Sacrament of Confirmation Thus Maldonat But the Dr's Eyes were shut and would not see Judge Reader whether this be not à second Fraud 12. The Dr Quotes Andradius we call him Dr Still page 688. Dandrada Defens Trident. Fidei lib. 2. Payva Dandrada and remit's me to his second Book which contain's à vast number of leaves from folio 98. to folio 270. And here I must seek out these few words of the Dr. Andradius saith that Miracles are often times false but alwaies weak proofs of à true Church The Authors own context Dandrada page 205. will afford the best light When saith Dandrada S. Augustine disputed against the Donatists who confined the whole Church to Africa He proved that the true Church could be Demonstrated by the Testimonies of Holy Scripture Hence Kemnitius thought the Saint asserted that all things are expresly contained in Scripture never considering what S. Augustine contend's for Viz. That the most firm proofs for the Church free from all suspicion of falsehood are to be taken from Scripture He goes on For vvhen Miracles vvhich Holy men often do may vvith the Divels help be exhibited by the most vvicked and the Prediction of future things may not only happen to the pious but to the impious Falsa Profecto haec sunt plerumque infirma etiam semper Ecclesiae verae indicia Such Miracles not comparable to the Testimonies produced from Scripture are often times false and ever weak Marks of the Church The only difficulty is when this Author distinguishes two sorts of Miracles some wrought by good men others by the most vvicked whether those Particles Falsa profecto haec sunt relate to both or are only restrained Dandrada his Doctrin explained to Miracles done by the vvicked And the whole Context seems to clear all Seing Miracles and Revelations saith Dandrada Non modo piis sed flagitiosis hominibus accidere aliquando possunt may happen
say 3. Miracles are à Sign 1. Cor. 14. 22. not but Believers to Unbelievers The Apostles words are thus Linguae in Signum sunt non fidelibus sed infidelibus Prophetiae autem non infidelibus sed fidelibus That is the extraordinary gift of Tongues was à Miraculous Sign in the Primitive Church both useful and then Necessary for the Conversion of Heathens but Prophesies belong to the faithful not to Infidels Here is nothing in favour of the Dr. I say moreover as the Gift of Tongues was then à Sign and à Stronge Inducement to an Infidel's Conversion so all the ancient and latter Miracles since have been Signs and Inducements to them But are not so in order to à faithful Believer The Reason hereof is clear All the Miracles from the beginning of Christianity to this day whether seen or heard of by credible Witnesses were shown an Infidel first to evidence the Credibility of Christian Religion to draw him from Infidelity and to beget Divine Faith in him But à Believer long since established in Faith and fully assured of the Verity of Catholick Doctrin as One already sound in Faith requirs not Miracles to confirm it he neither expect's nor desires more Miracles than God's graciously will show So when exhibited he look's not on them as any first Motives or Inducements to believe for he is already sound in Faith and Therefore need 's no further proofs taken from Miracles to convince That whereof he hath full certainty already 24. Contelorius an Author I have not seen Dr Still page 695. saith the Dr tell 's us It is not necessary to à Miracle that it be done for the confirmation of any part of Christian Faith Yet Mr Dr thinks Miracles may be wrought for the Confirmation of some General Truths believed by all Christians I hope those are parts of true Christian Religion But mark the Expression It is not necessary Saies this Author that Miracles be done to confirm any part of Christian Faith Doth this imply they are Though it bee not necessary that God work ◠Miracle to confirm faith yet he may doe i◠for that End not done for that End Certainly no. It is not necessary that Dr Still write more Books Doth it therefore follow he will hereafter leave off Scribling No absolute Necessity forces Almighty God to work new Miracles Ergo God will work no more is à Lame consequence And just like the Dr ' s which run's thus Since therefore the far greater number of Miracles in the Roman Church are vvrought for another End hovv can they prove from them the Infallibility of their Church Hold Mr Dr you goe too fast Your Author only saies It is not Necessary that à Miracle be done for that End you blindly leap further And would thence infer many are defacto vvrought for another End Keep Close to Contelorius his words It is not necessary c And your Inference will be thus or nothing Though all the Miracles which God ever wrought have been done to confirm some part of our Christian Faith Yet it is not necessary that every particular Miracle be done for that End Here is all you get from Contelorius Again Suppose gratis that many Miracles have been wrought only for the benefit of him that receives them How doth this prejudice our Cause when we manifestly make it out that innumerable have been expresly done in confirmation of every Catholick Article taught by the Church as is largely proved already Sec. 16. CHAP. XIX The Conclusion 1. THus Reader by Gods good Assistance we are as you see come to an End of Dr Stillingfleets Enquiry into Miracles A Treatise far more fastidious and tireing than hard and difficult for you have not in the whole Book one rational Argument one Testimony of any Orthodox Church one clear Sentence of à Father or so much as any one Authority of Divines produced against the approved Miracles wrought in the Roman Catholick Church This I Averr and do it with so great Confidence that I challenge Mr Dr to rejoyn if he can and Disprove what I say Yet after all you must hear the poor man brag as if he had done Wonders in taking forsooth more pains The Dr's Idle brag not meerly to detect the frauds and Impostures of the Roman Church but to preserve the honour of Christianity Frauds and Impostures Dr Not one have you shown through your whole Treatise in matters hitherto debated nor shall you ever show any hereafter You have indeed preserved the Honour of Christianity But Hovv Just as wicked Sec. 17. n. ◠Philostorgius witnes Photius did S. Basil's whom he made more renowned by his Senceless railing at the Saint Your weak Efforts Mr Dr your Calumnies your Taunts your Jeers your open Falsities wherewith you manfully strive to obscure God's own Seals and Signatures are so far from Eclipsing their Lustre that Miracles thereby are made more glorious 2. Reader had this Dr gone about to Disswade from à Beliefe of the Sacred Trinity or the Incarnation because the Mysteries are very difficult and surpasse our short Capacities he might perhaps have had followers and gained some to his Opinion But to vapour only as he doth against A bold attempt to set against plain Objects of Sense seen by thousands plain matters of Fact visible Objects of sense seen by innumerable sworn Ey-witnesses and by that means to hope for Proselyts or to draw one of ordinary Prudence to his Sentiment is so desperate an attempt so profound à folly That the like could have never entred any man's head but Dr Stillingfleet's 3. What therefore moved the Dr to Write his Enquiry or for what End came it forth Was the great pains he speak's of taken to Discredit forged or meer pretended Miracles A needlesse It is hard to say what moved the Dr to write this Enquiiy entertainment seing the Church long since had laid à heavy Censure upon all that Doe so Did he conscious of his fraudulent Proceeding think his Book would take with à simple sort of People that want leasure and Abilities to trace him through his many Meanders Or could he perswade himselfe if such poor Souls were ensnared or imposed upon he had done an Heroick work If so He is unworthy humane Conversation and can hope for nothing but à large allowance of Disgrace before God 4. It may be replyed The Dr verily thought his Enquiry would gain esteem among the learned and be valued of as à singular rare Piece Speak so He Discovers à mighty want of Judgement For how could this man who No applause to bee hoped from the Learned never yet through his whole Book was able to cast the least blemish upon one approved Miracle◠brag of his pains How could he think that the learned would applaud his Labours or so much as take notice of so empty and fruitlesse á work Now that he has not made the least rational Exception against one