A DISCOURSE OF MIRACLES WROUGHT IN THE ROMAN CATHOLIC CHURCH, OR, A full refutation of Dr Stillingfleets unjust exceptions against Miracles, together with à large discovery of the Doctor's unexcusable frauds, Manifest in his many false, perverted, and impertinent Quotations.  
BY E. W.   printer's or publisher's device 
ANTWERP, Printed by MICHAEL CNOBBAERT, at the Sign of S. Peter. 1676.  
Permissu Superiorum.   

THE PREFACE TO THE READER.  
A Year and more is pased, since it pleased Doctor Edward Stillingfleet to move some difficulties about Two main points in Controversy, and to Show his Skill in Both. The one speculative relates to the Church's Infallibility, and the Resolution of Faith. The other, in the Second Part, touched upon à plain Matter of Fact, the Miraculous Translation of the H●ly house of Loreto from Nazareth to the place w 〈…〉 now stands, honoured by à frequent Concourse of People from all Parts of Europe. In my last little Treatise, I endeavoured to Satisfy the Dr in the Speculative Part, and, as I think, cleared all Difficulties objected against that Miraculous Translation, And did this to please the Dr, though hitherto He never gave me thanks for my pains▪ much less returned any Word of Answer. Having ended that short Treatise, I promised à Satisfactory Reply to the rest of Dr Stillingfleet's many Cavils carelessly thrown out at Miracles wrought in the Roman Catholic Church; And here comply with my Promise, where I show that never man had worse luck in any Engagement than the Dr in this undertaken Enquiry. His chiefest Aim was, as every one see's, so to manage matters as not only to cast à blemish upon some latter Miracles, but to disgrace all wrought in the Church, though in the Pursuit, he shrinks so far as never to meddle with the true State of the Question proposed, or rationally to oppose one clear and approved Miracle, as you shall see hereafter.  
The Method held by me in this Treatise is as follows. I first Evince the Truth of our Saviour's Miracles by Arguments drawn from rational Principles, For we may (I hope) suppose this to be à rational Principle, That some Books of History universally received are for the Substance true, and not wholly forged. Thus much only granted. I Discourse, and require no more. 2. I prove upon the same rational Grounds hereafter alleged, true Miracles to have been wrought in the Roman Catholic Church, and produce many most clear ones seen by Eye-witnesses, whereof none ever yet doubted. 3. I wait on the Dr in his other Pilgrimâges made to Compostella, and S. Maximin's in France, and upon that occasion defend Pope Evaristus his Write. 4. I produce the Testimonies of Ancient Fathers so manifest and pregnant for the Church's Miracles, that no Catholic Writer of this Age ever yet did, or can speak with greater Energy. 5. I examine such Authorities (and herein have taken some pains) as the Dr thinks, make most against the working of new Miracles since the Apostles Days. And I did more willingly engage in this particular upon the Dr's own Provocation. I desire them, saith he, in his Epistle Dedicatory, not to spare me in this present subject of Miracles, wherein I profess to rely on their own Writers. If they show me any wilful mistakes therein, I will endeavour to give them public satisfaction. Stand to your word Mr Dr, And if I do not show à whole large List of many gross mistakes driven on by Malice Ignorance, or both, I'll crave your Pardon, and willingly own my Error before the whole world. Reader, in this Contest, there can be no long debate, the comparing Authorities (after you have opened the Dr's Book and mine), will clear all, and afford Great Store of Mistakes.  
Now  the Dr relies on our own Writers, and hopes he errs not, my Demand is, In what doth he rely on them for? Has be any Catholic Author that opposes approved Miracles? So it is, saith the Dr. The Testimony of those who 
Dr p. 440.  deliver Miracles hath been contradicted by men of greater Authority than themselves. I Say contrary. The Proposition is manifestly untrue, Such men of greater Authority were never yet heard of (nor can one be named) as is made out in this Treatise, where you will see, that the Dr fraudulently introduces Author's contrary to Miracles, who with all might and main in express Terms allow them. It is true, Dr john Launoy (one of little credit as appears afterwards) quibbles at many matters of Fact reputed Miraculous, yet never hitherto durst deny the Church to have had true Miracles wrought in it. What the Dr Quotes from Melchior Canus and Ludovicus Vives relating to à suspension of all latter Miracles, is more than most profoundly simple, as you may read C. 10. n. 16. Now if the Dr in Lieu of relying on true Miracles, lean upon this fallacious Principle, That there have been Many forged by ungodly men, and will list these among the Churches true Signs, he is unworthy to be dealt with, and doth not only Mistake, but most grossly Calumniat's.  
Some (who they are I know not) thought the Dr not to deal fairly in his Quoting Authors, whereof be seems very sensible in his Preface, and deem's it so groundless à Calumny, yea so void of Proof, that he desires no better Argument of à baffled Cause, than such impertinent Clamours. Soon after follows à Brag of à larger Size. Do they indeed think me à man so void of Common sense, as to expose myself to the contempt of every one, that will take pains to compare my Citations? Have I Books only in my own keeping? Or are they so rare, that they cannot get à sight of them? How then come they to know them false cited? Reader, I have be● me, Thanks be to God, the Books the Dr remits me to, I have compared with my own eyes his Citations, and after that pains taken certainly know, that the Dr has grossly erred, or to use his own words, exposed himself to public Contempt. For Proof hereof I must speak plainly (though little to the Dr's comfort) and do make my Assertion good in the ensuing Treatise. Not one only, but all the Dr's Citations produced against the Church's approved Miracles, are either very falsely Quoted; Or peevishly perverted to à sinister Sense; or finally wholly impertinent to the matter here debated. False Citations are many, perverted one's more, and the impertinent almost numberless. To prove every part of my Assertion in this place, were to bring back one great Piece of this whole Treatise into the narrow compass of à short Preface. However à few hints at some cannot take up much room. It is false (though the Dr asserts it) That Gerson Says in à certain Epistle, That now the working of Miracles is wholly taken away, and none but false Christians 
Dr p. 688.  pretend to it. It is , That according to S. Gregory, whatever Miracles we Suppose to remain in the Church, we do not look on them, as wrought for the confirmation of any necessary Part of Christian Faith. All is 
Dr p. 613.  Contrary. The Saint as you may read C. 3. produces à stupendious Miracle done upon à Roman incredulous Matron to confirm the Doctrine of the Real Presence. It is false, That Didacus Stella (who expressly own's great Miracles) saith, That the Power of Miracles is ceased. It is false, That according to Suares, 
Dr p. 686.  such Miracles as were wrought upon Father Mastrilli, and the young Man of Zaragoza, were only done for the Benefit of those who received them, and not to confirm the Churches Infallible Doctrine. It is false, That Maldonate confesses, That since Christian Religion has been confirmed 
Dr p. 687.  by Miracles in the Church's beginning, there is no necessity of Miracles for that End. It is false That either josephus Acosta, or S. Hippolytus teach, That Antichrist shall do far greater Miracles, 
Dr p. 688,  than the Cures wrought upon F. Marcellus, or on the restored Leg at Zaragoza. It is false, That the bleeding wounds of S. Francis imprinted on his 
Dr p. 504.  side, hands, and feet, were so concealed, That no, man could ever fully discern them in his life time, only Friar Ruffin once thought he espied the wound in his side. Thus much of false Citations for an Essay only, the Treatise will 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 Catholic Author in this Age said more in their Defence, as appears 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 expressly speaks) are not like the Apostolical Miracles, but of an Inferior 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 Church's 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 persuade 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 yield them à power of working all manner of admirable Miracles, particularly in laying hands on the lately Baptised, and visibly giving the Holy Ghost (the like Privilege 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. Whence the Dr would conclude, That all other Miracles whatever, as raising 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 Church's 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 Doctrine. 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 etc. His other Testimonies Quoted from Paulus Zaccheus, Fortunatus Scacchus, and Contelorius, are mere insignificant Ciphers, take up room, 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 Error, you meet with in the Dr, where He says. The greatest number of Miracles in the Roman Church have been believed upon the Credit of Fables, and uncertain Reports; And this he offer's to show upon strict Examination. I Answer first. Were all Fables which the Dr deem's so, the Proposition confutes itself, 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 falls first upon the Miraculous Translation of the House of Loreto from Nazareth, thought by him fabulous, whereof I spoke 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. What 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 jeers 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 holds through his whole Book. It seems 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 fight in the Air over▪ Jerusalem forty Days together. Maccabees. 2, C. 5? What 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 Wonders recounted in History never contradicted, are wholly as strange as what Bede Writes, though most lamely cast off by the Dr and refuted by ask. What shall we think of them? Much less can such trifling Questions, imply any thing like à strict Examination. A strict Examination, Reader ponder's first, what Strength the Authors have which are produced for à Thesis, The Dr weighs none, nor alleges any, that calls the Translation of that House, or these other Wonders now recorded, Fabulous. It supposes. 2. That whoever denies an Assertion plainly proved (and what can be more plain than my alleged proofs for the Translation) Is obliged to give measure for measure, and either show his Adversaries Testimonies unconcluding, or infringe their force by some contrary Reason or Authority. The Dr Strangely forgetful of this Duty, doth neither, But as far as Huffs and flurts hurry him on, lays about him lustily. You have no more: However such faint empty stuff must pass for à strict and rigid Examination. May this Procedure hold, à jew or Heathen needs only to Huff and tell us. We Christians are all ridiculous in believing à crucified man to be our Redeemer, whereunto if he give an Overplus of jeers, easily cast out of an Infidel's mouth, he proves every whit as much against Christ, as our Dr doth against the House of Loreto. There is yet more of this ill Nicknamed strict Examination in the Dr. Reflect à little. I Quoted Reas: and Relig. C. 8. n. 5. as grave and learned Fathers as ever wrote, S, Irenaeus, S. Basil, S. Hierome, S. Ambrose, and S. Augustine so clear aend express for Miracles, that no Testimonies can be plainer. It seems the Dr durst not jerk these great Authors with his usual Taunts and Scoffs, but betakes himself to another Subterfuge (men who live by shifting can do no better), I'll tell you what it is. Very wisely he waves all, slips by these Authorities, and though provoked to reply, returns not one word of Answer to any. May not this think ye pass also for another Strenuous proof of his Strict and careful Examination?  
Two things may be considered in the Dr's wild Enquiry. The one what he holds of substance in it. The other relates to his pretty Mode and odd way in writing. To the First, I say in à word (plain Dealing is best) and more amply prove it in this Treatise. There appears nothing like Substance through his whole Enquiry. And first, if the Dr shifts off all I required Satisfaction in, or rather, if he wholly wave what the world looks on as most Material in our present Controversy, He is far from meddling with that, which deserves the name of Substance: But, this is Evidently so. Fray Reader, reflect à little. My desire was, and is still, (This all men look on as Substantial) that the Dr would upon solid Principles Show but so much as one approved Miracle, forged, false, or fabulous: In Lieu of doing this, Mountebank like, he step's upon the Stage, and would beguile us with à varnish of mere painted wares, Idle Stories I mean, concerning Miracles feigned by ungodly People, altogether as impertinent as if he had told us so many Fables out of Aesop: For no more can forged Miracles disparage God's true Wonders, than Counterfeit Scripture the Verities revealed in the Gospel. Again (And here once more we find à want of Substance) Who would not have expected from this Man of Words after so many brisk Attempts, and flurts at Miracles▪ Some clear Testimonies taken from the Ancient Church, from Ancient Records, from Tradition, Councils, Doctors, and Divins? But herein he is as mute as à Fish, and neither doth nor can attaque us this way. You have heard how the ancient Fathers and Modern Authors renowned upon the account of their Learning and Virtue, plead in Defence of Miracles, And all the right the Dr doth such men, is not to believe them, Yet requires, that we credit his Philostorgius, his Hazenmiller and his false Daniel de Dieu, Vile Outcasts and detestable Heretics. Are we not thus think ye Substantially Matched with Authorities? I produce Miracles Seen and attested upon Oath, wrought by Saints and great Servants of Almighty God, And He to be even with me, makes à flourish with the golden Thigh of Pythagoras, and Aesculapius his cure done upon à dead woman, Both false and fabulous, or at most works of Necromancy as is proved in the Treatise. I all along insist upon such Miracles as have been known and owned by the Very best of Christians And he to retaliate (like one that had Vowed never to meddle with what is Substantial) trifles away time, in telling long Tales of the Prioress of the Annunciada at Lisboe, and of one Fulco cried up for à worker of Wonders, who, as the Dr will have it, proved an Impostor. I bring to light Miracles so clear and illustrious that none upon the Sight of their Evidence, ever yet could (though Critics, wise, and learned call into doubt, And this Dr to Eclipse their glory, fobs me off with such as are either dubious, or at most but in à mean Degree probable. Most fitly did S. Augustine Writing against Faustus lib. 5. C. Vltimo, once blame this unjust Proceeding in his Adversary. Vestrum oculum malevolus error, Saith the Saint. Thy Peevish and perverse Error draws thy Eye, Faustus, to regard nothing but chaff in our standing Corn, whereas hadst thou looked about thee, thou mightst have found wheat, both pure and precious. Reader, Miracles only doubtful (much more forged ones) pass for Chaff, the Church relies not on them, yet with such Deceitful Baits the Dr like Faustus, would fain whedle us into à mean conceit of God's certain great Wonders, Whereas the Contrary is evident, for false and forged Miracles when discovered (as the most have been) are so far from fouling the Glory of God's true Wonders, that they confirm their Truth and make them more Illustrious; Had the Inquisitors or Prelates of the Church (think ye) who left no stone unturned to find out such Forgeries, and discovered many, upon that Sight à less Esteem of God's Certain Miracles, that passed the Church's Tribunal with all possible Applause? No. All thereupon extolled the Church's zeal and Vigilancy, having Long since learned from S. Augustine, That as Evil has its Good, and gives à Grace to Virtue, Error adds Beauty to Truth, So these feigned Signs set forth the Glory of true Miracles. The Dr therefore gets nothing by his long list of forged Wonders.  
Reader, you will find hereafter the Dr's Arguments in this Controversy, drawn from Reason, as lame and bare as his Instances and Authorities. Whence I conclude, that if he bottom his Discourse upon the  Principles, And these fail or yield him no support, I rightly insinuated above, and here again Say it more plainly, That his whole Book is nothing but à Rhapsody, or à Work too unadvisedly set forth, in real Truth not worth Notice, or Answer. However, because once engaged. I have undertaken à Confutation, not ill thought of by good Divines, Though the Dr, most likely, will not allow me so favourable à Censure.  
The Dr's way or mode in writing, whilst Substance fails, cannot but be worthless, unsavoury, and distasteful. Peruse him, Reader, page after page you will find the man all along in à peevish Humour, when you see his Book brim full of tore biting Ironies, Drolleries, Comical Expressions, impertinent Demands, Idle Stories etc. As if the disgorging à little Gall, were enough to bring into Contempt the Clearest Miracles God ever wrought. Had he had but common Prudence, He might well have thought, that for one Petit private man hid in à corner of the world, pertly to rise up against all ancient Fathers, Doctors, and Divines, without Manifest Proofs reduced to sound Principles, would never take, But appear to every judicious Reader) as it is) an unluckily Management of an ill cause. Herein, without all doubt Passion blinded the man, And I am sure left him no clear Eyesight when he too boldly tell's us above, That be relies on our own Writers in this Controversy, and thinks himself not mistaken, I say once more the Pretence, is most false, having not so much as one Catholic Author that opposes approved Miracles. But suppose one or two could be racked to his Sense, (hitherto I never met with any) might not the Dr have called to mind his own Apology made in behalf of Mr Thorndick, Who as Zealously clears the Catholic Church from Idolatry, as the Dr fond lays that foul Aspersion on Her? If we should grant (They are the Dr's words in his General Preface) That He (Mr Thorndick) held some things singular in this matter, what is that to the constant Opinion of our Church? So say I, should we grant (which I shall never yield) that some one or other Catholic Author were singular in this matter now debated, what's that to the contrary judgement of all other Writers, and the Sentiment of à whole Church besides? But now when the Dr has none that sides with him, His only course will be to sit down silent, and talk no more of our Writers.  
By what is hitherto said, T' is hard, methinks, to conceive what moved the Dr to quarrel with our Miracles. Has God angered the man in Showing so many clear Legible Characters Written by his own powerful hand, intending thereby to make his Church glorious? I say many, For there is no Kingdom (Saith S. Chrysostom) no Country, no common wealth, no famous City in the world, where innumerable have not either seen or heard of Miracles attested by most faithful Witnesses, and upon that Account have rendered humble thanks to God for so signal Testimonies of his favours. It may be the Dr thinks that those who have Written of Miracles are but à few only, Vulgar and ignorant. It is à Cavil. Many stout Champions, inferior to none in knowledge have defended them, These are our Combatants, and Conquerors in this Controversy. But perhaps these learned only recount some Trivial matters, or as the Dr speaks à few extraordinary Things. Quite contrary. They mention most Signal Works, great Wonders, as raising the Dead, restoring sight to the blind, and curing incurable Infirmities, clear effects of God only Omnipotent. But stay, have not our Learned Writers, willing to wave pains, slightly passed over such Matters of Fact? No. Never any were, or can be more accurate in laying forth the Substance and all Circumstances relating to Miracles, than S. Irenaeus, S. Hierom, S. Augustine, S. Gregory Thaumaturgus, and S. Bernard. These Admirable Saints (to omit latter Authors) have either wrought great Miracles, or Written of them with so much care and diligent Study, That one with half an Ey may perceive; As They themselves never doubted of what they wrote, so they purposely strove to fix à firm Belief of them in the minds of others. Hence S. Augustine cited afterward Lib. 22. de Civit. Cap. 8. assures us, He written the Miracles there specified for this End, that they might be publicly read before the People, and known to all; For saith the Saint. Such was my express will, Because when we saw the Signs and Miracles wrought frequently in our time, like those which God anciently evidenced to the world, I endeavoured that their memory should not perish. If therefore Miracles have been frequent, If known the whole world over, If seen and attested by Many Eye-witnesses, if legible Characters Written by God's own hand, if great and prodigious; If finally wrought for this End, that their Memory might be preserved and known to all; What could induce our unadvised Dr most rashly to publish his lame and imperfect Enquiry against Miracles? This to me appears à Paradox, or rather à Riddle which no Oedipus can solve.  
Had not this man shown Spite enough in his former Treatises, where he set's that Vile and Infamous Mark of Idolatry upon our Ancient Church, though She drawn whole Nations from Idolatry to the Christian Faith? But thanks be to God. He has not, (as I hear) gained three judicious men of his own Profession to believe him. Had He not spit out Venom enough in styling the most Learned with in this great Moral Body Rebel teachers, and Sowers of Divisions? Had he not in some Frolic gnashed his teeth enough in his more than bold presumptuous railing at the Saints in Heaven? How could à renowned S. Benet, S. Dominick, or S. Francis, fall under his lash, and raise up so much unruly Passion in à Dr? Can he not he have left these happy Souls in their eternal Rest free from his Scratches, Taunts, aend bitter Obloquys? Without doubt he looked on them as some of old did on the wild beasts in theatres, publicly exposed to be bated, and furiously encountered. Yet to make the burden of his sins more heavy, he sport's himself with all that can be serious. Do but mention the Sanctity and Austerity of thousands yet living in the Church, all with him is thought Hypocrisy. Speak of our Catholic Doctrine, taught his Progenitors for à thousand years and more, it Led them, forsooth, into so many abominable Errors, that 'tis hard to say, whether they are saved or damned. Bring to light the clearest Miracles God ever wrought. what are they? Nothing but painted Straws and Counterfeit Trances. And thus he adds Sin to Sin without remorse or check of Conscience, upheld by no other Principles than Drollery, vain Flourishes, loud untruths, and Calumnies. Dr john Avila, à man of great learning and à renowned Preacher hearing, soon after the death of à Priest, of one sole neglect and 'twas, that but once only he had offered up in his whole life time the Holy Sacrifice of the Mass, spoke these few but weighty words. Multum defert ad judicem This man upon that Account, carries much with him to be answered for before his judge. What was this little small Omission compared with Dr Stillingfleet's enormous Commissions? Down Cries He with their Sacrifice, away with their Mass all is Superstition, and the highest Idolatry, He might yet have called to mind that the very gravest of the English Clergy pretend (whether truly, I dispute not) to have received the Order of Priesthood from the hands of our Catholic Bishops, and I am sure the Dignity of à Priest necessarily implies the Power of offering up Sacrifice, though the Dr has been so far from complying with that one duty his whole life long, that had his power equalled his Malice, neither Priest nor Sacrifice, had now remained in the world. Believe it Reader, for this and many other Clamorous Sins. Multum deferet ad judicem. The Dr without Serious Repentance, will have much to Answer for at his dying Day.  
Had He in Lieu of opposing Miracles told us, that his beloved Puritanisme, though lately brought into the world may notwitstanding be bugged by him as his Dearest Benjamin, or owned as the sweetest Religion, being never invented to Curb Passion, or trouble any with Austerity, but chief to pamper up à few Ministers with their Feminine followers, None could have wondered. The very most might have said the man spoke as he thought. Nay more; had he been so wise as to leave this Bustle of polemics to others far above him in learning, or only kept within the Bounds of Speculative Matters, and there blundered and erred, as he has done, The subtlety of that knowledge, and his little skill in speculation, would have born out an excuse, and pleaded in his behalf. But to run headlong, and proclaim open war against plain Matters of fact seen by thousands, and furiously to encounter God's own Signal wonders clearly shown to the world, is an Offence of so high à nature, and so contrary to common Prudence, that though the Dr lived Ages, he shall never wash off the stain which his unruly passion has cast upon him.  
One word, and I end. My hope is, Mr Dr will take courage and Answer this Treatise, if so; I hearty wish he talk no more of drawing off the whole Substance here set down into the narrow compass of à few lines, That's impossible, when so many plain Matters of Fact as are now offered him to examine, necessarily require no doging, but à full and serious Reply. Neither is it enough to tell us, he holds not himself obliged to take notice of every Idle Book that comes forth, and bear's his name in the Title; That will bewray his Ignorance, and too plainly confirm the Opinion most have of him, which is, That he cannot Answer. But above all, let him not run to one of his Hocus Pocus Tricks, or Say; He would fain fly at his Adversary, but now cannot, being wholly taken up with some other great work against Popery. Such far fetched excuses Argue à cowardly Proceeding, For, Reader, ever to be brandishing his soured, and threaten (without hurt to any) and never to defend himself, when attacked, is contrary to the Style and strain of all Writers ancient and Modern, who first endeavour their Adversaries Satisfaction, And then begin with what new attempts they please. The Dr, I am sure, has work enough cut out for him. First those particulars clearly laid forth in the Preface to my last Treatise (all waved by the Dr) are many: That excellent learned Book entitled Dr Stillingfleet against Dr Stillingfleet, lately printed, highly, methinks, deserves an Answer, and I am sure (to say nothing of others) he is yet behind hand with his worthy Adversary N. O. We live in hopes these Debts will be paid at last, And that the Dr when his Passion is allayed, may give such honest men as have taken pains for him some reasonable Satisfaction. Now in case he turns all off with Quibbles, pretty jerks, and such like Artifices, The world will judge as I do, that Dr Stillingfleet was most unfortunate in beginning à Quarrel about polemics, which as he has not hitherto▪ so never shall be hereafter, End with Credit.  
Farewell, Courteous READER.   

THE CHAPTERS IN ORDER.  

CHAP. I. Wat is meant by a true Miracle? God only, the cause of supernatural Miracles. Of their absglute necessity, Whether the Miracles of Christ and his Apostles can be rationally proved against jews and Gentiles? Dr Stillingfleet hit's not on these rational proofs. You have them hereafter clearly sir down, against all exceptions and Cavils. 1  
Chap. II. The same rational Arguments, whereby the Miracles of Christ and the Apostles are proved, evince also true Miracles to have been wrought in the Roman Catholic Church. Other clear proofs for Church Miracles. A contest between Antichrist and Dr Stillingfleet. The Dr is worsted. If the Church doth Propose Forgeries for true Miracles, none can believe Christ's Miracles upon the Universal humane Testimony of all called Christians. True Miracles distinguish the Church from all false Conventicles, pag. 26 

Rational proofs For Miracles alleged in my other Treatises. 35    
Chap. III. Some Choice Manifest Miracles proved upon the Deposition of many Sworn Eye-witnesses. Of à Late famous Miracle wrought at Calais in Picardy. None can call into doubt the Authentic Miracles done by S. Thomas Cantilupe, our renowned Bishop of Hereford. Other great Miracles yet obvious to all men's eyes. S. Bernard's known Miracle, proved most▪ certain. 46 

Two great Miracles wrought by Saint Thomas. 59  
A fourth Miracles. 60    
Chap. IV. How true Miracles may be discerned from false Wonders. Whether Heathens and Heretics ever wrought true Miracles? For what End true Miracles are wrought? Of the difference between Antichrist's Miracles, and those wrought by Christ and in the Church. 77 

The judgement of Authors Concerning Miracles wrought by Christ's Adversaries. 86    
Chap. V In what manner the body of S. james was translated to Composlella. The Conversion of Hermogenes and Philetus by S. james. Of Pope Calixtus his Write▪ Miracles wrought by S. james manifestly proved against Dr Stillingfleet. 98  
Chap. VI Of the Dr's Pilgrimage to the Vial of S. Mary Magdalen in France. The Truth of that Miracle Proved. Cavils answered. Holy Relics vindicated from the Dr's Calumny. Whether Protestancy be à grave Religion. Of Dr john Launoy's Virulency. 117  
Chap. VII. Of Dr Stillingfleets rude, hold, and shameful vilifying two renowned Saints, The Glorious S. Dominick and the Seraphical S. Francis of Assisium. 156  
Chap. VIII. The Dr's large Muster-Role of the British and Irish Saints Shown à mere Parergon▪ or à weightless Cavil against Church Miracles. Several Degrees of certainty observed concerning Miracles. 168  
Chap. IX. Whether impartial Authors in former Ages ever taught that Miracles ceased in the Church? S. Chrysostom most plain for latter Miracles. Whether there be no comparison between our Saviour's Miracles and those wrought in Latter times? Of Dr Stillingfleet's frivolous Distinction between Sings, and Miracles. 187 

Pretended Objections taken out of S. Chrysostom Answered. Dr Still. grossly abuses john Gerson, Chancellor of Paris. 195  
None more stoutly Defend's Miracles wrought in the Church, Than blessed S. Augustine. 207    
Chap. X. Of De Stinllingfleet's shuffling and unworthy dealing with S. Augustine. Not one Testimony produced by the Dr makes 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 brief 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 Shown à long list of impertinencies. 236 

Of Dr Stillingfleets Flaws in his false and faulty citing Tostatus, Roffensis, Didacus Stella, and josephus Acostà. 24    
Chap. XII. Of S. Xaverius his admirable life▪ and most glorious Miracles. Witnesses of these Miracles and undoubted Testimonies produced. The Dr's simple Exceptions against them demonstrated vain and frivolous. His unjust Aspersion laid on jesuits. 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 jesuits Showing Tricks in feigned Exortisms rejected, as improbable. A Word of Hazenmillers loud Lies. 277  
Chap. XIV. An Answer to one of the Doctor's Exceptions against Miracles, Whether Miracles in the first Age of Christianity were but few? How Miracles are proved by true Doctrine and true Doctrine by Miracles? No counterfeit Miracles can pass the Church's Tribunal without censure. Of à late Writers exceptions against Miracles. The admirable Propagation of Christian Religion convinces that Miracles have been wrought. 296  
Chap. XV. How Miracles are to be examined? Christ wrought not his Miracles by natural Magic or Necromancy, by strong Imagination, or the different Aspects of Stars. Whatever 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 Devils nay work some strange wonders, they cannot raise the Dead, or cure desperate Infirmities. Of the Egyptian Magicians Feats. A word of the witch at Endor. Other matters handled▪ 313  
Chap. XVI. Why Miracles are wrought in the Church? Of their two fold End. Miracles rationally prove the Doctrine of Christ, and the Church infallible. Clear Miracles have been wrought in confirmation of every Doctrine 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 now sent into England, and work Miracles there? The Dr wishes this done. More of the Dr's many false, and impertinent Quotations Antichrist's Wonders, no true Miracles. Miracles known upon Moral Certainty, sufficiently induce to Faith. 358  
Chap. XXIX. The Conclusion. 373    

COURTEOUS READER.  
THe Erratas in this Impression, however small, are many. Wonder nothing, better could not be expected from à Printer that knows 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 pass by them, or charitably amend them.   

A DISCOURSE OF MIRACLES WROUGHT IN THE ROMAN CATHOLIC CHURCH.  
Or, à full refutation of Dr Stillingfleets unjust exceptions against Miracles, together with à large discovery of the Doctor's unexcusable frauds, Manifest in his many false, perverted, and impertinent quotations.  

CHAP. I.  
What is meant by à true Miracle? God only, the cause of supernatural Miracles. Of their absolute necessity. Whether the Miracle, of Christ and his Apostles can be rationally proved against jews and Gentiles? 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, Devil, nor man can do by their own forces, and therefore necessarily depends on God infinitely powerful. Whence it follows, 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 seems clear, because 
God speaks by his works, as men do by words.  God infinitely wise, yea truth itself, and as we now suppose the sole principal Author of Miracles, can no more attest à lie by his own supernatural works, than by the words he speaks in Holy Scripture. Now that he speaks 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) speaks by words, ita Divina potentia factis loquitur, so God doth by his works, and if he speaks by works (Miracles for exemple) he delivers truth: God saith the Apostle, to show the 
Heb 6. 17. 18.  heirs of his promise the stability of his Counsel hath interposed an Oath, that by two things unmoveable, whereby it is impossible that God should lie, we have à most strong comfort, who have fled to hold fast the hope proposed etc. Pray you reflect, would an Oath in à mortal man, though liable to deceit, be horrid if taken to depose à falsehood? None doubts it. Much more say I, would the exhibiting à Miracle, whereby God, as it were, swear's he speaks truth, be hor●●d, could he, that cannot deceive, work one; (for example, raise the dead) to testify à loud untruth. Hence also follows à second impossibility, and 'tis, 
The power of working Miracles, not tied 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 himself 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 error in stead of truth. As great an impossibility is it, if not greater, that an infinite wisdom ever work à Miracle to confirm à false Doctrine, because an Infinite truth cannot contradict himself, or give Testimony to à lie, nor force an error 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 confirm one of their Novelties. No wonder, saith Petra Sancta, Desertores 
Silvest. Petra Sanct. Tom. 2. Thaumasiae c. 3. Pag. 26.  verae fidei etc. 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 success, sets 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 needless superfluities, worth little but contempt. He may yet remember how earnestly Luther endeavoured to work à Miracle in freeing one possessed with à Devil, and also call to mind, how the Devil 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 juggling.  own Scholar, is known, as well as Calvins fourb who suborning one Bruleus to feign himself dead, pretended to raise him from death, crying out Adolescens tibi dico Surge, Young man, I say, rise up, when behold à just punishment of God manifested the double fraud, Bruleus was dead indeed, and Calvin Shamed. You 
Bosius de signis Ecclesiae li●sig. 11.  have another fearful story recounted by Bosius of à chief man among the Anabaptists near 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 Devil appeared, and first carried him into the air, then to the horror of all the Spectators, strangled him in the water. These things I briefly relate out of approved Authors, chiefly to show how different the genius of these men was from our Drs, 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 chief 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 Supreme Authority imaginable, I mean the Divine veracity which neither can deceive, or be deceived. To advance 
By what Motives God induces to belief?  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 Sign or Motive can be more persuasive, 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 drowsiness, 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 Doctrine without rational Inducements, in making it credible by manifest Sign's and wonders. Who, saith De Lingendes, is ignorant of the stupendious Miracles wrought by Moses? All 
How and when Miracles were Sho●●n?  know when the Law was published in the Mount, how many new and great Miracles were exhibited. The new Priesthood of Aaron had its confirmation by Miracles. Solomon's Temple gained great repute upon the sight of Evident Miracles, when S. John the Baptist preached the Baptism of Penance, himself was the Miracle, Miraculously conceived, Miraculously exulted in his Mother's womb, Miraculously loosened his Father's tongue, and many years lived in the desert more like an Angel than à man, without house, , meat, or humane conversation. Thus Miracles strengthened and made every new 
Modern Sectaries never wrought Miracle.  Doctrine truly proposed, credible, only our Sectaries are the privileged 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 less 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 show wonders at the Baptists preaching Pennance? Did he ennoble Solomon's 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 Saviour's 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 Seems 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. Slips by the main difficulty.  Christ was sent from God. It is agreed, saith our Dr, on both sides etc. But, Sr, give us the rational Ground of this agreement, otherwise you prove nothing against jews and Heathens, who here undervalve the agreement of Christians, neither are the passages of Scripture produced by you in behalf of those primitive Miracles, or the end they were wrought for, of any account with these Aliens from Christ. You tell à jew, that our Saviour cured one born blind, and did it for this end that men might believe he was sent from God, the jew answers, 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 always clearer, than the thing proved; Here is an equal uncertainty, for no more doth such à man believe your alleged Scripture to be truly God's 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 jews and Heathens, those admit the old Testament as true; Heathens no true Scripture at all; Next he is to prove our Saviour's Miracles and the Apostles to have been really wrought by Arguments not taken from Scripture, or if he make use of the new Testament against the jew, he is to lay aside that Question, weather it be God's word or no? Unless before the dispute, the Book be evinced written by Divine inspiration. Thus much premised.  
6 I argue against à jew and ask, whether he 
Christ's Miracles proved against à jew.  allows the Historical part of the new Testament where the Miracles of Christ and the Apostles are recorded, to be as good and as true à Story, as the relation made in the old Testament of Mose's Miracles? And now I trouble not his head with the Question about the Divine Inspiration of either book but only inquire after their truth: In case he yeild's equal truth to both he must grant, that Christ cured the blind, raised the dead, and that the Apostles wrought such Miracles, as S. Luke recount's in the Acts of those blessed men etc. If, as is most likely; he bluntly rejects the Gospel's relation, as not true, I ask what answer will he give à Heathen, that no less boldly casts off the Story of Moses Miracles as false, and plainly asserts, that the same reason (let it be what you will) whereby he attempts to discountenance the truth of one Narration, will every whit as much enervate the truth of the other, and thus all Miracles related in Scripture go to wreck, which is to say, God never wrought any by Moses and the Prophets, by Christ and his Apostles. This the man of the Synagogue proves, or nothing. In case he reply, Christians that admit Mose's Miracles are tongue tied, and cannot plead against them, I answer we plead not against any, for we hold all most true, yet justly tax à jew of à gross Inconsequence, (which à Heathen lays before his eyes) and once more say, the same proofs and reasons, whereby he endeavor's to reject the Miracles of Christ and the Apostles, destroy at one blow the truth of the greatest Miracles which Moses or the Prophets ever wrought, that is in à word, there is neither proof nor reason to deny either, all are most true and Strongly made out by reason, supposing this one rational ground which none can deny viz. That books of History known and received all over, deserve credit upon humane faith.  
7. In discoursing with à Heathen about Miracles 
Heathens also Convinced.  recorded in Scripture, à rational demand is, whether he yeild's as good credit to the History of this Book, as to Titus Livius, Caesar's Commentaries, or any other ancient writer? If he affirm, the Miracles there set down are with him upon moral certainty believable, in case he denies, I am not to take his bare word, but must know the ultimate reason of his denial, which will ever be Petitio Principii, or in real truth no reason, but à self conceited fancy, just as if one should sencelesly reject, what ever Livy or Caesar has written, because he will bluntly 
A reply answered.  do so upon no reason. The Heathen may reply. There is à great difference between all natural history and the Miracles registered in Scripture, for these, because strange and unusual, so strongly check and abate belief, that reason cannot but boggle, and hold all forged by à few simple men that wrote them, whereas no such extravagant wonders, are found in natural History. I answer first, we read of innumerable great wonders in natural History, as of Mountains rising up and justling together, of certain Cities in Syria seated on hills, and thence violently thrown into à Plain some miles off, without any damage etc. Things certainly unusual, though not so strange as à true Miracle. I answer 2. All matters of 
Matters of fact in Scripture not feigned, but manifestly proved true.  fact recorded in Scripture most evidently are not feigned, however admirable and above the force of nature, therefore it's highly against reason to hold the Miracles of Christ and his Apostles forged because strange and wonderful. I prove demonstratively that matters of fact recorded in Scripture are not feigned upon this ground. The Prophets long before Christianity was established, foretold clear matters of fact, which some thousands of years after evidently proved true, as that Christ should be born of à Virgin, that the old Priesthood should fail, and à new Priest and King reign forever, that the greater people, the jews, should become the less, and the Gentiles far lesser become the greater, all strange and wonderful Predictions, whereunto we may add our Saviour's most certain Prophecy, in that known Parable of the vineyard, where speaking to the chief Priests and pharisees, he clearly foretold their ruin and rejection before it happened, and no less clearly the destruction of Jerusalem. These Prophecies the whole world has now seen for many Ages fulfilled and verified. Hence I discourse, whoever fortel's wonderful future things long before the event, which afterwards visibly come to pass, speaks truth, and cannot forge nor feign, because Facts exactly agreeing with the Predictions take away all suspicion of forgery, but this you see is evident, if you compare the Prophecies of the old Testament with what the Writers of the new have expressed, and we see fulfilled with our eyes, therefore all wonderful matters recorded in Scripture, however strange, are neither false nor forged. A Heathen cannot deny the evident and now known fulfilling of these Prophecies, because the Book of the old Testament was extant, and read by jews, long before the Evangelists wrote their Story.  
8. I argue 2. with Lingendes, and rationally 
Ling. cited▪ pag. 44.  evince the truth of our Saviour's Miracles by the Testimony of Writers in several nations most different from one another, and further 
Ancient writers, and Public Fame prove the primitive Miracles.  ground my discourse upon an universal public Fame received the whole world over, which own's those primitive Miracles as undoubted. For ancient Writers this Author first remit's us to Joseph the jew, who speaking of our Saviour saith. Eodem tempore, etc. In those days, jesus à wise 
Josepus l. 18▪ Antiquit. c. 4.  man lived, if yet lawful to call him man only, that wrought strange wonders, and had many followers both jews and Gentiles. This Christ, whom the chief of our Nation accused, Pilate condemned to die upon à Cross, 
Euseb. lib. Hist. Eccles. c. 11. Hieron. de Script. in verbi Josephus.  risen again the third day, as the Prophets had foretold, and as we read in the Jerosolimitanian Talmud named Gavoda Zara, Miraculously cured innumerable diseased, though the latter jews attribute this power of working Miracles not to any virtue in Christ, nor to the Devil (as their Progenitors impiously did) but say, they were wrought at the pronouncing of an ineffable name called by them. Sem Hammaphoras, or à name expounded. The Turks Alcoran witness de Lingendes recount's at large the Miracles of our Saviour, where you read of his cleansing the Lepers, his restoring sight to the blind, raising the dead, and curing all manner of jnfirmities. And though both this and the other Testimony solely considered, may seem to Some of less Account, yet added to the true attestation of all called Christians they have weight, and avail to illustrate the glory of our Saviour's Miracles.  
9 The Testimony of Gentiles alleged by many 
Beda Basil print, Anno 1563. Tom. 2▪ in fine Pag. 351.  ancient Fathers, you have in the writings of those Prophetesses called Sibylls. Our venerable Bede recounts one well worth the Readers knowledge. It happened, saith this Author, that à hundred Senators of Rome had every one the same strange dream▪ or saw an unusual vision of nine Suns in the Heaven. The various Sign's and different lights appearing in these Suns Bede 
What vision à hundred Senaters at Rome saw.  amply set's down. The Senators moved with the wonder, hearing great renown of the Sibyl Tiburtin as gift in Prophecy (named Cassandra) by Messengers invited her to Rome, whither she came and was honourably entertained. Upon her arrival the Senators meeting together declared their dream. She adswered, 'tis best we retire to the Mountain Appenine (here is no fit place) and there I will interpret the whole Mystery, and did so. The nine Suns you saw said she presage the future Generations, and because various in their aspects, point out the different lives and manners in men to come. The first Sun was splendid, casting beams all over the earth, which shows 
The Sibyl's interpretation.  people in that generation, will be candid in their dealing, mild, and benign. The second Sun yet more luminous represents the second Generation, when men will much increase, live splendidly, and converse here on earth without malice. The third Sun all fiery and flaming, portend's, that Nation will rise up against Nation and cause great strife in this your City of Rome. The fourth Sun expresses the fourth Generation, when men will openly deny plain truth. But then an Hebrew woman, called Marry, will arise having à Spouse 
A Prophecy of Christ, and his Virgin Mother.  by name joseph. Of this Mary jesus Christ true man will be born, and she before and after his birth remain Virgin; At the birth of jesus Angels shall appear and sing Glory to God on high, à voice also will be heard from Heaven. This is my beloved Son hear him. jesus will change the jewish ceremonial Laws and establish his own in lieu of them, and his Kingdom shall last in secula seculorum.  
10 Certain Priests among the jews being present grew angry, and wished the Sibyl to surcease from such terrible words, but she courageously checked their incredulity, and went on with her Prophecy relating to our Saviour. In the days of Caesar Augustus, said she, Jesus will appear in mortal flesh, and like other Infants come 
The Sibyl sortells our Saviour's Miracles, his buffets▪ and Crucifixion.  tò perfect growth. Great Opposition will he suffer from the Kings and Princes on earth, but those who honour him shall have eternal life. Then she laid forth our Saviour Miracles: of his curing the blind, deaf, and lame, of his feeding five thousand with five barley loaves, and specifies his other admirable wonders there recounted. Soon after she foretold how barbarously the jews would use him, in buffeting and spitting on his sacred face, and finally crucifying him on à Cross, but all in vain, said the Sibyl; for the third day he shall rise from the dead, visibly show himself to his Disciples and in their sight Ascend to Heaven. Here you have some part of our venerable Bedes relation, what is omitted you may easily find in the Author together with à larger description given of the other five Suns, now not pertinent to my present purpose.  
11. To this Testimony you may well add what 
Euseb Histor Eccles. lib. 1. c. 2.  Eusebius writes of the Emperor Tiberius, where we are told, that He hearing of the Miracles wrought by our Saviour, and upon the clear informations given by pilate's letter of Christ's rising 
Tiberius' the Emperor Striving to honour▪ Christ, was opposed.  from the dead after three days, Tiberius would have placed him amongst the Gods, but the Senate opposed the design, as à Novelty contrary to their Laws, notwithstanding, saith Tertullian, in his Apology for Christians, Tiberius was so far from altering his judgement concerning the Sanctity and Miracles done by Christ, that he ever thought most honourably of them, and more over threatened punishment to all that accused Christians, or hindered the Propagation of their Faith. If therefore jews, Turks, and Heathens highly valued our Saviour's Miracles as you have heard, and all Christians conspire in à truth so openly received, we may well conclude that their Fame is very universal, and upon humane faith (for still we keep within the bounds of arguing rationally) morally speaking, most certain.  
12. Hence I proceed to the second part of 
The force of public Fame.  my Assertion and prove that à Fame so universal concerning matters of fact, grounded upon sense or Eyesight, and never rationally contradicted, is upon humane faith Without further debate most undoubted. But the Miracles of Christ and his Apostles were once thus objects of sense, seen by many distinct persons, and at different times, who cannot be supposed either Maliciously to feign innumerahle horrid Lies, or clancularly to agree by common consent in avouching such matters to have been truly seen with eyes, which never were seen, this, I say is morally impossible, and observe my Proof. Allow the Historical part of the new Testament so much worth, as both jews and Gentiles grant to any ordinary good Historian; I require no more; We read there, that many saw Lazarus raised from the dead, others the blind man cured, others the Lepers cleansed, others the infirm made whole, 
No forgery in those who saw Christ's Miracles.  by à word of our Saviour's mouth etc. I ask whether any can prudently conceive, that these different Ey-wisnesses at some time or other met together, and conspired thus foolithly among themselves. So many of us shall avouch (and falsely) they saw Lazarus raised to life that was not truly dead, so many shall say, they saw the Lepers cleansed, the Sick restored to health, though no such wonders were ever done by Christ, yet let us boldly blaze these things abroad, and stand to the hazard, follow what will. Is such à forgery likely or believable? No, it is improbable, upon this convincing reason. Forgery and fiction usually plays tricks in obscure matters à far of, (as in feigned visions or pretended Revelations) not obvious to sense, but in things sensible, near at hand, public, and visible Fiction, because most easily discovered, becomes its own ruin, and point blank, like witless policy, frustrat's the end aimed at, as plainly appears in many pretended false Miracles, which, when made manifest (as often falls ' out) have not only brought condign punishment, but moreover Shame and disgrace upon the Authors.  
13. Upon this ground also, we evidently 
Nor in those who writh the Gospel.  clear our sacred Writers of the new Testament from all fraud and forgery, in their plain Narration of our Saviour's Miracles. Reflect I beseech you, what man endued with common prudence can work himself into this persuasion, that the four Evangelists, who candidly set down the sufferances, the opprobrious death of their Lord and Master (wherein, as all confess, they speak truth) in some strange Frolic or other, met together and agreed to tell à false lie of Lazarus raised to life, of infirm restored to health, that were never 
What prejudice fraud would have done the Evangelists.  sick &c. Had this fraud been invented, they had not only notoriously prejudiced their own cause, but the Interest also of their great Master; nay; the very jews would have decried all the Miracles they wrote of, as public impostures, and, if feigned, might justly have pleaded. No eyes ever saw them wrought whenas the contrary is manifest, for they highly dreaded our Saviour's Miracles, and held them so attractive, that if permitted to go on, the whole world would follow him. Hence it is that, that ungodly People, never dared in any Tribunal juridically to call into doubt the truth of his greatest Miracles (though some whisperers said he cast out Devils by the help of Devils) No; all knew they condemned him to death (not because the cure of the blind man, or raising Lazarus from death were judged Impostures) but upon this account, that final Sentence was given, because he made himself the Son of God.  
14. By all hitherto said we see. 1. How and in what manner true Miracles, objects of sense, gained repute in the world, and became credible. First witnesses worthy belief not suspected of 
By what means Miracles gained esteem.  Guile saw them wrought, and upon their faithful word communicated with other's the wonders they had seen, as certain and undoubted. 2. Those first Hearers, finding no reason to question the fidelity of Eye-witnesses (justly reputed honest,) prudently yielded assent to the Narration, and imparted to others what they had received from those who saw the Miracles, In Process of time the Report of those wonders spread far and near, gained more ground, till at last à public Fame owned them certain. This Fame held on Age after Age, handed down by constant Tradition, never, as I said, rationally contradicted, is now general the whole Universe over, and every way Comparable with the Fame we have of Alexander, the great, Julius Caesar, and other known Heroes, whereof no prudent man ever doubted. Observe I beseech you, how equally the Parallel runs in both cases. Caesar and Pompey (plain Objects of sense) are proved to have had once being in the world, because seen by many; But Christ our Lord and his Apostles, no less objects of sense, were as visible, the parity therefore holds good. 2. The Gests and noble Acts of Caesar first seen, Records afterwards preserved, 
None can force himself to deny à truth owned upon Universal Fame.  and as good Records are extant for the admirable works and Wonders of our Saviour. 3. The Fame of those Heroes and their Gests taking its first rise from Sense became in time Universal, and handed down by Tradition, lives yet so vigorously in the minds of all men, that no owner of this public Fame can by any violence force himself to judge, that Caesar never was in being, never fought battle, the whole Story of Alexander is à fourb etc. Thus also the Fame of Christ, of the Apostles and their Wonders, once sensible, and yet upheld by à perpetuated Tradition, still remain's so fixed in all minds, that unless this public Fame perish, which is impossible, the matters of Fact supported by it, are without Contest undeniable. Hence I propose this Question, whether à jew or Gentile can by violence force his intellectual Power to judge, Such à man as Christ, such men as the Apostles, were never in the world? You will say No, because they are Truths Universally received, notwithstanding the very most of Unbelievers boldly deny the Miracles we speak of, and why should not their Authority as much evince A Negative, or prove no such Miracles done, as the contrary Testimony of Christians avail for the Affirmative, in saying Christ really wrought Miracles.  
15. To Answer the difficulty, you have here an undoubted Principle. Clear Positive proofs manifest for an Affirmative, quite bear down, over-weigh in true worth, à contrary Negative bluntly maintained without semblance of Proof. Should therefore the greatest part of men now living barely deny without Proof Alexander or Caesar ever to have been, or done any memorable Action, the contrary Positive Arguments alleged for their being would manifestly Show that ungrounded Denial to be not only weightless, but senseless also, and improbable. And thus I discourse in our present case. Positive Ground's irrefragable reasons, (whereof you shall have à few hints) rationally prove our Saviour and his 
An objection answered.  Apostles to have wrought true Miracles, therefore all contrary Opposition, without Grounds and proofs, appears frigid, senseless, and improbable. Some Critic may object. Had as many from the first rise of Caesar opposed his being and Heroical Acts, as have gainsaid the Miracles of Christ and the Apostles from the beginning of Christianity, that certainly would have much abated the humane Belief all have now of Caesar, of Alexander, Cicero, or who you will. I answer no Abatement at all, while on the one side (and this is ever to be noted) the Positive grounds for the Affirmative stand in vigour, as they now stand, and the Denial rigidly examined for want of proofs, comes to nothing, but to this vain empty, and Idle Assertion. Caesar, forsooth, never was, or did any thing worth à man, Christ never wrought true Miracles. Positive proofs therefore brought to light in behalf of these Miracles, enervate the contrary unproved Assertion, and show it void of Strength, futile, in à word worth nothing.  
16. Now if you inquire after these Positive 
Reas. and Relig. Disc. 1. cap. 3.  proofs, all clear and convincing, whole Volumes might be written. Some as I argued, Reas: and Religs: remonstrate the Cause by its real effects, and set before us à manifest Truth, the known Conversion of the world, made by Christ and his Apostles without force of Arms or any earthly Allurement, Nay, upon the greatest disadvantages imaginable, because however poor and despicable in the eyes of all, yet They prevailed against the rich, and powerful; and brought innumerable to believe in à crucified man. Was it not now, that the greatest Philosophers, the most Eloquent Orators, were deemed less wise than twelve unlearned Fishermen, and did not God set à mark of folly upon humane wisdom in the noble Conquest made by the Divine Spirit, that speak in these very men, reputed Idiots? This prodigious Work most certainly 
A Proof taken from the Miraculous Conversion of Nations.  done (whereof see more in the place Cited above) was either brought to pass by Virtue of true Miracles, or not; if by Miracles, we have our intent, if not; plain reason, (witness S. Austin) teaches that no greater Miracle can be conceived, than to behold à sinful and unbelieving World converted without the Miracles we plead for, Answerable hereunto others Argue, and methinks pertinently. These Blessed men who wrote the History of the Gospel and registered our Saviour's Miracles with their own, at last, as all know, courageously endured violent deaths, to Testify that the Doctrine and Miracles they wrote of, were no Leger-de-main but sincerely true. In doing this, we must either judge them horridly impious, or stark mad, if they registered matters of Fact that never were, or contrariwise own them Divinly inspired, and faithful Ministers of their great Lord and Master. Say they were impious, besotted, or mad, you utter the greatest Paradox that ever mouth spoke, and must confess that whole multitudes, wise, and learned, were converted to Christ by wicked and mad Impostors; which proves him or them impious and utterly bereft of Judgement, that dare upon no ground avouch à Fiction so shamefully incredible. These first followers of Christ therefore, proceeded with all Sincerity, and registered their great Master's Doctrine, and Miracles most faithfully.  
17. A third Proof, methinks Very convincing, may be thus proposed. Should à Stranger come amongst us from the furthest Parts of the world, and tell us he hath heard much in his Travels of great wonders done by à man called Jesus Christ, as also of Strange Miracles wrought by some poor followers Christ had, named Disciples, and very willing he is to be better informed concerning the truth of these divulged Wonders. To give this man rational Satisfaction, I would in the first place put into his hands the History of the Gospel, where these Matters of Fact are recorded, and next demand, whether he can more rationally call into doubt the truth of that History (owned by innumerable 
How à Strâger may be satisfied that doubts of Christ's Miracles.  multitudes à true Book, at least upon humane faith) than in prudence Question the verity of any other History he own's true? In case he boggles at the History, I must know Why, and upon what rational ground he boggles? Now this ground, after some little discourse, will appear so remote from being rational, that it can come at last to nothing but à self conceited Fancy because it is utterly impossible to make any more just or reasonable exception against the plain History of the Gospel, than against any other known or received true Story. Thus much cleared, which no Enemy of Christ unless most unreasonable can deny, our Stranger casts his thoughts upon jews and modern Sectaries, and finds these by their own confession so destitute of Miracles, that none among them can pretend to any, since Christianity began. Next he peruses the Gospel, see's with what Candour the Evangelists recount our Saviour's Miracles, and seems willing enough to hold all true upon humane Faith, because he finds no reasonable exception against them, yet stick's much at one Passage, where we are told of greater works to be 
john. 14. v. 12.  done by those who believe in Christ; than he had wrought. If this can be made out and verified, saith the Stranger, Christ did not only foretell, future things, which is proper to God, but it follows also, that after his death and leaving the world, He did, (as if present with some choice Servants) empower them to perpetuate the like visible Wonders, he had wrought. Christ therefore, Saith he, was either very unwise in promising so largely while he lived, if he never performed it, or if he really made all good, he worthily deserves credit, and aught to be believed before any that hitherto taught the world, for though we read of some Heathens, who gloriously set forth their own Wonders, yet none of them dared to Prophecy of doing Miracles after death by others, neither did they, (for aught I know) work any by men of the like Belief or Profession with them. Thus the Travaller discourses, and urges to have these latter Miracles wrought by Christ's Servants rationally laid forth to an unbyassod Judgement. To Satisfy the difficulty here proposed.  
18. All know that matters of Fact as Miracles, where of we now discourse, are not proved by Principles taken from natural Causes, or the deep knowledge of Metaphysical learning, for who will go about to show that Caesar was à glorious Warrior, or Cicero an Eloquent Orator, by Metaphysics or natural reasoning? None can attempt this? All therefore that Argue pertinently, must rely upon other proofs and plead, as we have done, for Apostolical Miracles by the public Fame of them, spread the whole world over, or finally Reason thus. It is manifest that those first Blessed men, however weak in themselves, without force of Arms ruined the Idols of the Gentiles, and converted innumerable to Christ, Ergo, they wrought great Miracles answerable to that Ruin, and the admirable Conversions done by them.  
19 To give more force to these and the like 
Upon what Principles Miracles are proved.  Proofs, I do not only, as S. Chrisostom advises, take into my hands the Apostles Acts written by S. Luke, where we read of stupendious Miracles, but I also reflect upon our Saviour's antecedent Promise concerning greater Works, and further evince the real truth of that Prophecy, by the consequent visible Wonders which those first blessed men wrought here on earth. And first I might tell you, it is clear from the Prophecies of the old Scripture, that the ancient Priesthood among the jews was to fail, and à new King and Priest reign for ever, that à Church once barren, should have many Children, as we proved above. It is again clear, that these Prophecies were fulfilled when Christ our Lord established his own glorious Kingdom the Christian Catholic Church, and though jews seek to darken the light of those clear Predictions, yet it is evident that Christ has had à glorious Church in the world above Sixteem Ages, which as Tertullian observes, stood not confined to one 
Tertull. lib adversus Judaeos cap. 8.  or more places, like the Empire of Nabuchodonosor, or Alexander, but Vbique porrigitur. etc. has à vast extent, is believed every where Reign's every where, and is reverenced in all places. Hence I Argue. When innumerable worthy 
How Worthy Credit those Witnesses are who defend Miracles▪  Witnesses within one only Kingdom (against whom never just exception was or can be made) unanimously aver à matter of Fact, assented to as an undoubted Verity, That is held Unquestionable. So all prudently judge, such à Prince as Henry the. 5th▪ to have once gloriously reigned in England, because many worthy Witnesses (never rationally excepted against) Avouch, it as à certain Truth, but à far greater cloud of worthy Witnesses, members of Christ's glorious Church (against whom their was never any Just exception) openly declare and unanimously teach, the Apostles to have wrought stupendious Miracles, when at their preaching the Idols fell down, and innumerable Believers were gained to Christ, therefore the truth attested stands contestable certain. That these Witnesses are mighty numerous, and without dispute worthy credit is undeniable, being justly listed amongst the most wise, learned, and virtuous that ever lived. Such are our Augustine's, Chrysostoms', Gregory's, Damascens, Bernard's, with innumerable others, who if occasion had offered itself, would have willingly died for the truth of Apostolical Miracles. Now if these Givers in of Evidence Seem not Satisfactory, you have yet more. viz. The whole humane Authority of Christ's Kingdom, I mean his Church, She both tell's us what our Saviour promised of these greater wonders, and upon the Evidence had, never ceased to preserve them in the memory of all her Faithful Children to this day.  
20. And thus you see, that when we took one Proof for Miracles from public Fame (which some may say is fallacious) we argued not so pressly as now, while we evince their truth by the Testimony of the most choice, learned, and creditable Witnesses that ever spoke since Christianity began. And if our supposed Stranger finds not à Pregnancy of reasoning in this Discourse, I shall soon dismiss him, and deplore his condition as one in whom the light of reason (if not utterly extinct) seems more than à little Eclypfed. It may be some Critic will Object, we have not yet shown how the Apostles Miracles are said to be greater than 
In what Sense Apostolical Miracles are called grea●●r, than our Saviour's.  those wrought by our Saviour. For an Answer, all know that à Miracle may be considered with à double respect, first to God an Infinite Power, and so taken, the greatest ever done cannot be called à Miracle, because the greatest Transcends not an Omnipotent Power. Again, consider à Miracle as done by one that has no more force to work it than to move the Heavens, under that Notion it justly acquires the denomination of an effect truly Supernatural, because far beyond all force in nature. You may see what I aim at by this plain Instance. Should à Giant lift up à weighty burden, all would Judge he work's proportionably to his Strength, but if à weak infant did so, who would not justly proclaim the wonder? The Miracles of Christ our Lord (rightly compared to à Giant in Holy Writ) were effects easily and Connaturally flowing from the Omnipotent Word, united to humane nature, infinitely, in themselves, more valuable than all the works of men and Angels, but yet less wonderful than the Apostolical Miracles, if on the one side we regard the mighty Power of our great Thaumaturgus, and on the other, cast an eye upon those weak Instruments that did them. The weakness 
The weakness of the Instrument, heightens the greatness of à Miracle.  therefore of the Instruments whereby they were wrought, much heightens the greatness of their Miracles. Again the Apostles Miracles may be said greater, because all summoned together, were more numerous than our Saviour's. 3. They are greater in the Effect, witness the glorious Conversions of Nations which followed upon the Apostolical Signs and wonders, whereas Christ our Lord reserving that Honour to his first Choice and elected Ministers, converted not half the number, while 〈…〉 ived on Forth.  
21. Thus much of the Primitive Miracles, and if any think I have stayed too long upon à known Subject. My answer is, All that know and own these Miracles as true, rationally prove not their truth against jews and Gentiles, wherein I hold Dr Still. very deficient. Again, if I show, and 'tis my chiefest Intent, that Miracles wrought in the Roman Church are not only Defensible, but every way firmly proved upon the same rational Grounds as those now mentioned, none can deem my labour lost. I Say upon the same rational Grounds, for hitherto we have waved Proofs taken from Divine Revelation, and only pleaded by Reason. This therefore we endeavour to Demonstrate.   

CHAP. II.  
The same rational Arguments, whereby the Miracles of Christ and the Apostles are proved, evince also true Miracles to have been wrought in the Roman Catholic Church. Other clear proofs for Church Miracles. A contest between Antichrist and Dr Stillingfleet. The Dr is worsted. If the Church doth Propose Forgeries for true Miracles, none can believe Christ's Miracles upon the Universal humane Testimony of all 〈…〉ed Christians. True Miracles distinguish the Church from all false Conventicles.  
1. THe Parallel of these rational Arguments easily drawn from the precedent Chapter, may be thus compendiously laid forth to every Reader. Is à Heathen, as we said, to admit the Historical part of Scripture where Christ's, Miracles are recorded to be as morally certain upon humane Faith, 
The first proof alleged, applied to Church Miracles.  only; as any other known History he yields Assent to, and if he denies this, will he not soon be driven to ground the Denial upon his own perverse will, or self conceited Fancy? Nothing can be more clear. Say then, I beseech you, is not à Sectary when he read's the Writings of Holy Fathers, and other known Historians where the approved Miracles of the Church stand upon Record, in reason obliged, to hold these as morally certain upon human Faith, as he doth innumerable other Passages written in the English, or French History, or à jew ought to own the History of the new Testament? In case he boggles, we shall hereafter so overcharge him with the express Testimonies of Fathers, and other choice approved Writers that his boggling will appear, as it is, Perverseness, Francy, or plain dotage.  
2. Is it again true, that some Gentiles and 
The second proof applied  jews, also though Adversaries to Christ, frankly owned his glorious Miracles? Nothing can be more clear, But we have far more professed Enemies that acknowledge Miracles to have been wrought in our Catholic Community, the Parallel therefore hitherto fails not. To produce à list of all would be tedious, à few only borrowed from Englishmen, shall suffice; His Majesty 
Rex Jacobus lib. 3. Daemonolog cap. 4.  King james holds it true, that the Papists really free popossessed Persons of Devils, because Orthodox men say so, and Eye-witnesses have seen such Miracles done; Mr Covel in his Answer to John 
Covel cited by Brerely Protest, Apology Page with me 529.  Burges says: No man can deny, but that God after the death of his Son manifested his Power to the amazement of the world in the contemptible Sign of the Cross, which has been the Instrument of many Miracles. Brerely again produces à clear Testimony taken out of Dr Board à Physician who 
See Protest. Apology. pag. 348.  in his Extravagants annexed to his Breviary of health, after many bitter Invectives, against the Pope, and Clergy of Rome, reports himself to have been an Ey-witness of à Gentlewoman possessed with Devils, brought from Germany to Rome, and there freed from those evil Spirits, yea perfectly cured; The course whereof, saith Board, was so Stupendious and above all reason, And the cure so evident, that it cannot but be attributed to the virtue of those Holy words, which the Priest did speak over that Daemoniack. Thus our professed Adversaries.  
3. Is it true that the Miracles of Christ and the Apostles (plain Objects of Sense) were first proved by the Testimony of those that▪ beheld them, and that those who saw them (distinct Eye-witnesses) at different times, cannot be imagined willingly to have conspired in à Forgery, or basely given out Lazarus for à dead man, raised to life, that was not dead? Is it also true, that the Evangelists, who afterwards registered these seen Wonders, had they told so many horrid Lies in matters of Fact open and public (where fiction has not easily place) would not only have prejudiced their own cause, but also been liable to Public infamy, and the disgraceful Clamours of jews and Gentiles? If these Truths be undeniable, we have the like rational Evidence for Miracles wrought in the Roman Catholic Church. Reader consider 
An application of the third Proof  things seriously. Was not that Miracle wrought by the Relics of S. Gervasius and Protasius in Milan, witness S. Ambrose, an Object of 
S. Ambros. Epist. 85.  Sense, and seen by many? Were those stupendious wonders effected by the glorious Martyr S. Stephen, whereof S. Austin speaks largely, 
S. August. lib. 22. Civit. cap. 8.  done in the dark without the Attestation of innumerable that saw them? Was not S. Bernard's Miracle after his blessing certain loaves of bread (whereof we shall speak presently) so memorable, and manifest to Sense, that whole Multitudes having eaten of the bread finding themselves cured, ran forthwith to the Saint, and with all submission praising God, owned the Favour? John Clement's cure at Montagu, the young youths restored Leg at Zaragosa, and the Miraculous cure of F. Mastrilli at Naples, were all Sensible and visible Works of à Divine power. Say now I beseech you, (to go on with the Parallel,) can any Imagine, that either those who saw, or wrote these Miracles, damnedly conspired among themselves, to delude the world with open Lies? It is impossible, because Spectators or writers of such matters lived far more distant (for time and place) from each other, than the Apostles that registered our Saviour's wonders. If therefore those blessed men cannot be supposed wickedly to have feigned Christ's raising Lazarus to life, or cleansing the Lepers, it is more impossible to conceive, that S. Austin (for example) persuaded those who lived many Ages after with S. Bernard, to tell à forged Story of his miraculous Loaves. Did those. think you, who saw the youth's restored leg at Zaragosa suborn the Eye-witnesses of John Clement's cure at Montagu, to feign that matter of Fact, which happened many years before the Miracle at Zaragosa? It is Folly to Judge so.  
4. O but, say Sectaries, we doubt much whether the supposed Eye-witnesses of Latter Miracles, and the Writers of them spoke truth, in what Those first are said to have seen; That is They'll doubt, whether any saw the Miracles recounted by S. Austin, and S. Ambrose, and Question as much these Saint's Sincerity in writing them. And cannot á jew or Heathen move all these doubts Concerning to Eywitnesses of our Saviour's Miracles, and the Evangelists Sincerity that wrote them? Yea every whit as wisely. Reader in this place, we only compare the humane Testimony of those who saw Christ's Miracles, before Scripture registered them, with the humane Testimony of latter witnesses, that visibly beheld the Miracle at Milan, at Montagu, or Naples, and say no more rational exception can be made against the latter Eye-witnesses than the first. Now because in discoursing with the Adversaries of Christ, and his Church, it were folly to suppose the Gospel God's Divine Word, we clearly evince by reason, that the Book at least deserves as great Credit, upon 
No exception can be made against those who writ of approved Miracles.  humane Faith, as any other true plain History, And then tell Sectaries, that they in reason canno more except against the approved Writers of our Church Miracles (S. Austin for example or S. Ambrose) than à jew or Heathen against the Evangelists that wrote Christ's Miracles, and hence you have the Primitive Miracles, and those in the Church prove alike. Lastly would not the Evangelists (now supposed to write candidly their Story, without any fraudulent Combination) have justly exposed themselves to public Infamy in setting down matters of Fact, had they (singly considered) recorded things newer Seen or heard? No less public Infamy, Censure, and Clamours those would have justly Incurred in relating Church Miracles, had they brought to light strange Wonders, never known in the world. Would public Clamours think ye, or Censures have spared S. Austin, or those that recorded John Clement's Cure, if forged and feigned Stories? No certainly, men both wise and prudent would have excepted against them as Impostures, had not Evidence cleared their Truth.  
5. Is it true that the Miracles of Christ first seen by Eye-witnesses and afterwards recorded, raised them to à Public Fame the whole world over, which hitherto continues in force by à never interrupted Tradition? The like public Fame, say I, first grounded on Sense and hitherto continued by Tradition, we have for Miracles wrought in the Church. Speaking of Fame alone, or of à humane universal Report. these 
The fourth Proof above applied to the Church's Miracles.  Miracles are as certain, as that the Historry of the Gospel recorded by the four Evangelists, is God's word, or written by Divine Inspiration. Sectaries, it is true are found, that Question the Truth of some Church Miracles (none for aught I know, unless Dr Stillingfleet denies all) and not few Desertors of the Church, Question also whether many Parts and Passages in the new Testament are God Sacred Word: But the great Fame of clear Miracles, and the new Testaments Divinity, is even upon the Churches humane Authority upheld, as indubitable by all called Catholics, and therefore very universal, yea answerable to the Fame of Apostolical Wonders.  
6. Is it true that Positive proofs alleged for this Affirmative. Christ truly wrought Miracles, quite discountenance and bear down the contrary Negative, barely vented without any appearance of proof? Christ never wrought any. The Principle is undoubted, and clearly evinces, that God has wrought many true Miracles by the Professed members of the Catholic Church. Our Positive proofs you shall have afterwards more fully, and the contradiction of those who deny Miracles demonstrated an improbable Attempt, yea void of Sense, and ridiculous. In this place we only Argue as we did above, and show the cause, Miracles I mean, by the real Effects which followed in the Conversion of Nations, far more numerous after the Apostles days (and all those wrought by 
The fift Proof applied to our Church's Miracles.  the Roman Catholic Church) than before. Such remarkable Works of God over Italy, Germany, France, Spain, England and the Indies to the Catholic Faith, were, as I pleaded, done by Miracles or not, if so done, we have our Intent, if not; it was the greatest Miracle of all, to see so many Aliens from Christ gained to the true Faith, without Miracles. Again, those painful Missioners whom God made his Instruments to work so many admirable Conversions through the whole world, were in the vulgar esteem of the Nations converted, held Sots, Impious, and Cheats; or contrariwise, Loyal and faithful Messengers of Christ and his Church; if loyal and faithful, none can cast à blemish on them; if judged Impostors, Sots, or impious, you utter the most shameful Improbability, that ever Tongue spoke, or heart harboured, and must say that the wisest Nations of the world were all stark mad, when listening to the Doctrine of these supposed Fools, they abandoned their Errors, believed in Christ, and ever afterwards lived and died in the Roman Catholic Faith. This Argument alone is so strong that twenty Dr Stillingfleets shall never break it in pieces.  
7. Lastly for à Close of these rational Arguments, I introduced à Stranger yet far from yielding assent to our Church Miracles, and because he knows that jews and Sectaries lay no claim to that gift, nor ever did any since the Apostles days, this man, much of Dr Stillingfleets mind, stands earnestly for à cessation of all Miracles, though if misled, he is willing to quit his error. My endeavour is to unbeguile him, and therefore I ask, whether he denies or grant's the Miracles wrought by Christ and his Apostles? In case he stumbles here, you have his full refutation already set down, if contrariwise he owns those as true, upon public Fame, and the great Conversions God wrought by them. I put into his hands the best and choicest Records, whereby we prove prodigious Miracles to have been wrought in the Church, and am content to undergo public Disgrace before à whole learned University, if I make not this Assertion good. viz. No other rational exception shall this 
An application of the last Proof insisted on above.  man bring against the verity of these Catholic Records, than à jew or Heathen produces against the Truth of the four Evangelists, where our Saviour's Miracles are recorded. That is to say, as à jew or Heathen shall never speak rational word against the first wonders, registered in the Gospel, so our supposed Stranger will be as much silenced in his undertaken quarrel against latter Miracles, recorded by Authors of unquestionable Fame. The Fame of these Wonders by reason of the larger extent of the Church now, than anciently, is more Universal, and the Conversions made by Her laboriours' Messioners sent up and down the world in latter Ages, are far more numerous, than those the Apostles wrought. Now if we appeal to Witnesses as we pleaded above for the Apostolical Signs and Miracles, there is no Kingdom under the Sun, that ever brought to light so many grave Writers (against whom no exception can be made) for any matter of Fact, that happened in it, as we produce in the present Controversy. For all the learned Doctors, and vigilant Pastors of Christ's own far extended Kingdom, no less numerous than worthy credit, teach and have ever taught, that true conspicuous and undeniable Miracles have been wrought in this great moral Body, and the Church Herself, upon her own humane Authority (still we abstract from Divine Relation) asserts the same, and to this day, preserves à Memory of her long since past, and present Wonders, in the minds of all her Children. Therefore he or they who undervalve so many incomparable clear Give●● in of Evidence, never excepted against by Orthodox Christian, (what Gods Enemies and the Church's Adversaries babble out upon no rational Proof, carries little weight) I say, such men ought to be dismissed without Reply, as unworthy to be dealt with, and reckoned among 
Protest. without Princ. Dis. 1 cap. 1. Reason and Relig. Dis. 2. cap. 8.  those in whom the light of reason i● fearfully eclipsed. I quoted many of these approved Witnesses in my two Treatises, and am now less willing to transcribe all again. You shall have more and choice ones hereafter. And thus much of the Parallel of Arguments.  

Rational proofs For Miracles alleged in my other Treatises.  
8. We are now as the Title promises to insist upon other proofs, and these following I chief urged in the Treatises cited. 1. We find by experience à strange confusion of different Sects in the world, and see that all pretend to serve God in Spirit and Truth, whereas, most certainly, one only Society doth so, for as there are not many Gods but one true, so there cannot be many Religions (dissenting 
Miracles denote and mark out that Society wherein God teaches truth.  in Fundamentals) true, but one only, or none at all. In this horrid Confusion, while every one lays claim to Truth, it is, as I said, absolutely necessary to have that happy Society clearly marked out, wherein Divine Faith is taught, but no Mark can be more palpable, or better avail to discern this Society from false Sects than glorious Miracles, Gods own Seals, Christ's own Cognisances, and the clearest Characters of Apostolical Doctrine.  
9 I Argued. 2. A Church not marked with these illustrious Signs, is as dark à thing as à Sun without light, whence it is, that though. Two unlucky Rebels, Luther and Calvin, laboured with might and main, to set à false Gloss of Miracles upon their new Doctrine, yet God crossed their design, made the Authors of the fraud infamous, and would have the new Monster appear as it truly was, dark without light, dull without life, and so totally stripped of all Supernatural Signs, that Shame and ignominy only covered that naked nothing; whereas his Sacred Providence for the quickening of Faith, and Devotion in the Church, both inwardly plies our hearts with Divine grace, and outwardly also excit's us to fervour by à frequent sight of such visible wonders as made the world Christian. I Argued. 
jews and Infidels gained to the Church by the force of Miracles.  3. If Miracles, as all confess, were necessary for the Conversion of jews and Infidels when Christ and his Apostles taught the world, it is à Paradox to hold them useless, or unnecessary in after Ages, when jews as hard hearted, and Gentiles as barbarous and uncivilized (that never knew Christ) have been instructed, and innumerable gained to our holy Faith, not because they barely heard Verities preached, but upon this Inducement, that they often saw all confirmed by Evident Signs and wonders from Heaven.  
10. To go on in this discourse, I would know whether Dr Stillingfleet can allow the Devil liberty to ranger up and down, and to do much mischief upon innumerable possessed with unclean Spirits, and whether he will grant also that Christ our Lord like one careless, 
The freeing possessed Persons from Devils, proves Miracles.  leaves his Militant Church destitute of all help, and means, whereby such enslaved Persons may be freed from that bondage? That many have been thus possessed, and released also out of thraldom, is an evident Truth proved by experience, and that the ejection or restraint of evil Spirits transcends all force in nature and consequently done by God's Omnipotent Power, is no less certain, and therefore à work truly Miraculous.  
11. Again, shall Antichrist sit in Pomp, and dazzle men's eyes with à false lustre of wonders, and shall not the Orthodox Church of Christ, think ye, be able when that Monster appears, to oppose one true Miracle against the Devil's pride vaunting by Antichrist of great wonders? Shall he glory in false Signs, and the Church show none that are true? So it is saith Dr Stillingfleets, your Church Miracles are cheats, and no better than what Devils have done, and Antichrist will do by his Charms. Is it so indeed, are all cheats and works of the Devil? One word 
To grant some Miracles wrought in the Church will much abate Antichrists pride.  Mr Dr. A moderate man in granting some Miracles true, would much cheer up the comfortless hearts of poor afflicted Christians in those future days of Tribulation, and teach every one how to withstand Antichrist, by setting true approved Miracles against his juggling Tricks. Might not one then living, though none of the strongest Combatants, encounter that false Prophet thus? I am assured of undoubted Miracles wrought in the Church wherein we Christians live, but have no certainty of the Truth of thy Wonders, which I Judge mere Illusions, and therefore aught to be accounted most imprudent, if I prefer thy suspected Signs before those I hold certain.  
12. Most, I think, will Judge this discourse reasonable, though Dr Still. makes it faint, and senseless, for if all the Miracles done in the Roman Catholic Church since the Apostles days have been Illusions, and works of the Devil, Antichrist upon our D 〈…〉 concession, will so stop the mouths of Christians, that none shall then speak à rational word against him, for may he not plead and pertinently thus. The great wonders I evidently 
Now Antichrist may plead upon Dr Still. Concession.  set before your Eyes cannot be worse than cheats and works of the Devil, Dr Still. tell's you (and you must believe him) that your Miracles are nothing but cheats and works of the Devil (thus far he and I stand upon equal Terms) therefore in reason, you may as well credit my strange Wonders as your own, which are every whit (upon the concession of à Dr) as juggling and fallacious. Hence it follows, that you are either obliged to believe me upon the present Sight of my wonders (which, for ought you yet know may be true and from the highest Power imaginable) or, which I would have done, utterly renounce all claim to your past Miracles, so much cried up and down the world. Dr Still. may reply. Though all Miracles wrought in the Church be truly deemed Cheats, yet there have been other most clear ones, powerful enough to Curb Antichrist's Pride, and these are the glorious signal Wonders of Christ, and his Apostles alone sufficient, to discountenance that false Prophet's Sign's, though never so Specious.  
13. Have at you, Mr Dr, saith Antichrist. Grant me first as you do, that the Miracles wrought in the Church are forgeries and the Devil's works, and I'll soon enervate the strongest Rational proof you have for Christ's Miracles. Your only rational ground comes to this, that the Gospel where those primative Miracles are recorded, is owned upon the humane Testimony of all called Christians à true Story, but this common Testimony in your Principles is evidently worth nothing, and mark my proof. If such vast Multitudes of Christians 
Christians who have fathered false Miracles upon God, deserve not Credit, in Saying Christ wrought Miracles.  have been so shamefully wicked, as to make à clamour of Miracles when none were wrought, That is, to tell the world open Lies, nay more, publicly to avouch Forgeriers and works of the Devil, to have been done by the Power of Almighty God, which God never did, but both disclaim's and hates. I say upon this Supposition, no man in his wits can credit these men's Testimony, though they swear à hundred times over, that Christ and his Apostles wrought Miracles, and that the Gospel truly recount's them, for if they have falsely imposed upon mankind Matters of Fact so near at hand, or forged Miracles of à latter date (seen a● they Say by innumerable, that were never seen) who can believe these mistaken Multitudes, when they talk of Christ's Miracles à far off, only seen, (if yet ever done) by some few Eye-witnesses, about sixteen Ages past? This Discourse stands upon à certain Principle, which is, that all the Miracles Christ wrought, are not Selfe-Evident Truths or known as Truths ex Terminis, though registered in Scripture, therefore the first rational knowledge we have of them arises, as Dr Still says, from the Universal humane Testimony of all called Christians, (though fallible) which excludes à Possibility of reasonable 
The reason why their Testimony i● weightless.  doubting; or, as Catholics speak, from the Infallible Testimony of the Church made evidently Credible by glorious Miracles, But neither Testimony is of any weight, Nay both are utterly blasted, if these Givers in of Evidence ●be proved public Liars, and constantly cast upon God juggling cheats, and works properly belonging to the Devil.  
14. Some may reply. This Argument seems indeed to take off much Authority from Papits in their defence of Christ's Miracles, because men once proved perjured, or public Liars (as they are now supposed in their false attestations given of Church Miracles) deserve little credit in any other like public affair, but Protestants, forsooth, who on the one side oppose latter Miracles, and on the other, stiffly defend those wrought by Christ and his Apostles, 
An Objection answered.  cannot but raise all, upon their humane Faith, to à high rational Credibility. A most pitiful Put off, which proves, if of any force, that before Protestants got footing in à few scattered parts of Europe, Christ's Miracles could not be owned rationably credible, upon the humane Authority of à whole ample learned Church. But here is not all; I say in à word the humane consent of Protestants in this matter, (or of any other precedent Sectaries) stands like an insignificant cipher not worth à rush, without the Testimony of our Evidenced Church I prove the Assertion. Who ever takes the first Report in matters of fact from others both false and beguiled, is as much cheated and beguiled, as those Original witnesses are. But Protestants (the like is of all former Sectaries) first received the Report of Christ's Miracles from the ancient witnesses of the Catholic Church, here supposed false, and grossly beguiled in relating their own Miracles, (neither God revealed to Sectaries, nor did Devil ever truly tell them what Miracles Christ wrought) therefore if those Primary witnesses are beguiled, Protestants also remain fast in the like Error. O but Saith some one, we Protestants credit Papists when they tell us, that the Gospel is à true Story and believe them also in the Report they make of Christ's Miracles. Most unreasonably done, for if those men never told you true word of Miracles wrought in the Church, but quite contrary cloyed your ears with forged Stories, their credit utterly lost, deserves nothing but contempt, as to Christ's Miracles, if false in the one of mighty consequence, hold them boldly fallacious in the other.  
15. What will you say, if Dr Still. to help himself in à present Exigency draw back à little, and tell us, He never yet plainly denied all our Church Miracles. Very good news if true; whence it follows that unless he will quite suspend his Judgement as doubtful of all, he must necessarily grant some great Miracles, those chief approved by the Church, my desire is to know, which, and how many he will yield us, having upon his Concession certainty of so many, I shall thence infer, that either All approved Church Miracles are to be admitted, or None. Some perhaps 
Either all approved Miracles must be allowed or none.  may here propose this Question, what if the Church had never had Miracles done in it, would not our Saviour's admirable Wonders either written in the Gospel, or conveyed down by Tradition have been sufficient to check Antichrist's pride, and the legerdemain of that false Prophet? Were this supposed, Christians would have been in no worse condition than now, though the Church tell false Stories of her Miracles. I Answer, the Supposition which notoriously impairs the Churches humane Authority, and consequently takes off that high respect all bear to Christ's Miracles, is à mere Impertinency. Observe my reason. It is one thing to Argue upon à false Supposition, by imagining no Miracles wrought in the Church, and another 
What follows if the Church had been without Miracles?  to make this Oracle an upon Lyar. In the first case, had none been wrought, the Church would never have divulged any, but in the other Supposition, She is perfidious, while she ascertain's us of Miracles which Sectaries say were never done, and therefore loses all credit, and can gain belief of none.  
16. We come at last to the true fundamental Ground of Miracles wrought in the Church, and prove them absolutely necessary. None upon à bare owning those ancient Wonders wrought by Christ and his Apostles, true, can show who among so many dissenting Christians in the fundamental matters of Faith, make at this day Profession of Christ's Doctrine. Therefore other Miracles are absolutely necessary to mark out, and distinguish 
Miracles proved necessary in the Church.  she true Professors of Christ's Doctrine from false Sectaries. Whoever denies Miracles absolutely necessary for this end, must either say that the Christian Societey where Christ's Doctrine is truly professed, cannot be known or distinguished from false Sectaries, though it gives in Evidence of undoubted Miracles; Or, which is as bade he must grant, that all Heretics are here-upon proved true Professors of Christ's Doctrine, because, forsooth, they acknowledge, Christ and his Apostles to have wrought such and such Miracles, and this is evidently false, for condemned Heretics as Arians and Pelagians, easily assent to that owned Truth, but are not therefore to be listed among the true Professors of Christ's Doctrine. Much more therefore is required, and it is that Christ's true Society doth not only talk of primitive Miracles, or own them true, but besides really show you the like admirable distinctive Signs, as raising the dead, curing the blind and lame (manifested by Christ and his Apostles) peculiar to itself, not Common to others of à contrary saith. But this Prerogative whereby Faithful Believers are marked out and differenced from Heretics, belongs only to one living Oracle, the Roman Catholic Church, which took its rise from Christ and his Apostles, and ever since stood Age after Age gloriously illustrated by known and renowned Miracles; And thus we have it clearly distinguished from all Heretics Whenas Sectaries, men utterly forsaken, like dirt cast out of the house of God, lie under disgrace altogether unable to confirm their Novelties by one true supernatural wonder. Thus Providence shows, them no less naked and bereft of true Miracles, than cold, inefficacious and unlucky in their Conversions, and drawing Infidels to Christ.  
17. By what is now Said, you may discover 
Dr Still. p. 665.  no little lameness in Dr Still Discourse. The Doctrine of Christ, saith he, being confirmed by the Miracles wrought by them, there cannot be any such necessity in succeeding Ages, to confirm the 
Much Lameness in Dr Still. Discourse.  same Doctrine by Miracles. The same Doctrine, Sir You speak at random, pray you tell us in this confusion of different Religions while every one lays claim to Christ's Doctrine, who are proved the true Professors of it, by avouching Christ to have wrought great Miracles? Or make this Consequence good. Christ Cured the blind, lame and deaf, Ergo Arians who contradict Protestants in the Essentials of Faith, or, Protestants that contradict the Arians, are proved the faithful Professors of Christ's Doctrine, because both Judge well of Christ's Miracles. If so, Catholics may come in with the best, and show themselves sound in Faith upon this account; But, thanks be to God, we can say more for our cause, and rest not only in à bare Belief of those ancient great Wonders, but, as I noted above, demonstrate à Church Characterised and gloriously marked out by the like supernatural Sign's, which those first great Masters evidenced when they preached to the world, and thus our Church is distinguished from all false Conventicles.  
18. There is no shifting of the force of this Argument but by one of these two desperate evasions. Either it must be said, that public Miraculous works evidently done by one or many Authoritively sent to teach Christ's Doctrine, are not at all marks of Truth, and this is contrary to the Gospel. Our Lord working with them (the Apostles) and confirming the 
Mark. 16. ●. 19 John 20. 30.  word with Signs that followed. These Signs are written, adds S. John, that men might believe that jesus is Christ, the Son of God etc. Or 2, You are flatly to deny the Church ever to had one true Miracle wrought in it, which is evidently false as has been proved, whereof more presently. 
The only owning ancient Miracles Maintain's any Religion.  In the mean time you see, that to plead for Christ's true Doctrine by only owning those ancient Miracles true, licenses all dissenting Christians in Fundamentals to maintain any Religion true or false, as they please. The Arian may teach as he teaches, and so may the Monothelit without Reproof, if he tell us, he holds Christ's Doctrine confirmed by primitive Miracles, though he cannot say upon à bare owning those Signs, what Christ's Doctrine is, whether, for an Instance, the Divine Word truly assumed Flesh, or that God is one Essence and three distinct Persons etc. And thus all dissenting Christians stand, as it were, equally balanced in their Plea for Truth, one is no more advanced than another, nor shall any ever know where Christ's Truths are taught, unless he first find out à Church evidenced by Christ's own Signatures, I mean glorious Miracles.  
19 Some may here Ask, whether God cannot set other Marks on à Church besides Miracles Sufficient to distinguish it from all false Conventicles? I answer the Question by another like Demand. Can not God have set other Marks on Christ and his Apostles, excluding Miracles, sufficient to distinguish them from all false Prophets? Reader, we inquire not in this place what God can do (his Power is Omnipotent) but speak of what he has already done, and Say, that as his Power and Wisdom marked 
Christ, Apostles and the Church, marked by Miracles.  out our blessed Lord and the Apostles by many clear Signs, as great Sanctity, Purity in Doctrine, admirable Conversions, and one most choice, (Gods own Signatures) glorious Miracles; So also he has set all and every one of these Signal Marks upon his own Oracle the Catholic Church, the chiefest and choicest whereof, are illustrious Miracles, by these she is clearly distinguished from all false and misled Teachers.    

CHAP. III.  
Some Choice Manifest Miracles proved upon the Deposition of many Sworn Eye-witnesses. Of à Late famous Miracle wrought at Calais in Picardy. None can call into doubt the Authentic Miracles done by S. Thomas Cantilupe, our renowned Bishop of Hereford. Other great Miracles yet obvious to all men's eyes. S. Bernard's known Miracles, proved most certain.  
1. MIracles being Matters of Fact and Objects of sense, cannot but gain credit when Authors of unquestionable Fame produce many faithful Eye-witnesses, who upon Oath attested they saw them done? Of these I shall chief speak in this chapter, and remit the Reader to my former Book as also to some ensuing Chapters in this Treatise, 
Reas. and Relig. Dis. 2. cap. 8.  where I bring to light à whole Torrent of most ancient Fathers, not lightly, but upon set design teaching. That God in all Ages, has adorned his Church with renewned and undeniable Miracles. Cardinal Bellarmin begins from the 
Bellar. lib. 4. de notis. Ecclesiae Cap. 14.  first Century, with the known Miracles wrought by Christ and the Apostles, and shows à continuance of them ever after to the 16.th Age, when that learned man lived. The exact Brerely 
Protes' Apol. Tract. 2. c. 3. Sect. 7. Sub. 3. pag 534.  having proved à confessed want of Miracles in Luther, and Calvin, and other Sectaries, leads you from the eight Century downwards, and points out Miracles so manifestly attested by approved Authors, that our very Adversaries, as Osiander, the Centurists, and others, cannot for shame either Question the sincerity of these Witnesses, or deny the matters of Fact, but shamefully recurre to à desperate Plea, and say plainly, God had no hand in them, No. All were done by the Devil's power. Now to the Task we have undertaken.  
2. One glorious and most certain Miracle being but lately done at Calais à Town in Picardy near England, shall first give the Reader entertainment. The whole Process whereof, the rigid Examination made, the Depositions taken from many Eye-witnesses, and every particular at last confirmed by Episcopal Authority, those two laborious Writers, Godefridus Henschenius, 
Acta Sanct. Mens. April. Tom. 1. 2. April. pag. 229.  and Daniel Papebrochius, have amply drawn out, to whom I must remit you, for further Satisfaction, and briefly recount the Miracle visibly wrought upon à Gentlewoman in Calais, by the intercession of that great Servant of God S. Franciscus de Paula; Founder of à most Holy Religious Order, Vulgarly called Minims.  
3. In the year 1661. the forenamed Gentlewoman 
The nature of Peronna's Infirmity.  about 30. years old, by name Peronna Raoult, daughter to an honourable man called Lewis Raoult, had been 13. whole years griveously afflicted with à violent cough, and stoppage at her lungs, caused by á continual Defluxion of humours coming from her head. Physicians though often consulted, found no remedy, saying ingenuously, they well knew not the cause and nature of her strange Asthtmatical disease, which for the four last years more and more increasing, brought frequent and fearful convulsion fits upon the afflicted Patient, whence followed such à contraction of nerves and Sinews in her left Leg, that first it became four fingers, soon after, half à foot shorter than the other. This innumerable Witnesses saw, and gave Evidence of, as also that the bone of her right Leg and Hip put out of joint; gave her such intolerable pain, that the could not sit without drawing her body into à round lump, in which Posture she suffered many Sowing fits, and unexpressible Torments. When the most Christian King came to Calais, anno 1658 His Majesty's chief Physician Mons ᵗ Valet, and three other expert Doctors were there also, and several times visited the infirm creature, which done, all unanimously concluded the infirmity to be incurable, and that poor Peronna was to remain Paralytic all the days of her life.  
4. Thus left comfortless, still enduring excessive Torment, she thought it high time to implore help from Heaven, and resolved to make à Novens, or nine days of prayer by her 
Peronna implores assistence from Heaven.  self or others, to the glorious Saint Francis of Paula, and began it in the Minims Church at Calais the fift day within the Saint's Octave. Now because of her great weakness, she could not repair thither without much pain, she often sent her Maid servant to perform the Devotion for her, yet encouraged to do some thing herself during the Novens, though usually carried to the Church in à chair, she called that day for her Crutches, and with the help of her Maid to hold her up, after many à wearisome step and stop in drawing breath, at last got to the Church, where she heard Mass, (said for her intention) and communicated. When behold at the reading of the last Gospel, Peronna felt an excessive pain all her body over, but chief in her left Leg and both hips, than all her nerves were violently stretched out by à humour, as she thought, dispersing itself through every member, and heard the noise of her bones long out of joint brought again to their natural posture. Immediately after these Torments, 
Peronna Cured in an Instant by Miracle.  the vigour and agility of her whole body were perfectly restored in à moment, in so much that without help, or the least sign of weakness she risen up, and knelt before the Altar to the great admiration of all the Beholders. The Priest who said Mass, by name F. John de Beaumond, when he saw her kneeling wondered at it, and because he yet knew nothing of the Miracle, advised her to fit down. O Father said she, blessed be God, that is now needless for I am perfectly cured, and as well as, if I had never been infirm. Then she went to the Sacristy door and desired another Mass to be said by way of thanksgiving, for the wonderful cure wrought upon her, F. Peter Hullin said the Mass, whereat she knelt the whole time, though, as the custom is, rose up by herself without difficulty, at the reading of the Gospel. Mass done, She left her Crutches in the Church, and walked home as sound and strong, as ever she had been in her life. All these particulars Peronna deposed upon Oath as most true, when she was most rigidly examined and obliged by Oath, to speak nothing but Truth of the state, and continuance of her malady, as also of the cure, whereunto she subscribed her name Peronna Roault.  
5. Now if any suspect Fiction or juggling in this Deposition made by the Gentlewoman (though methinks it is very unlikely, that one who stood in no need of any temporal relief, should juggle so long, or feign an Infirmity for thirteen years together) I answer all fear of fraud is taken away upon the manifest proof of these two things. 1. That the disease was such in the main particulars as the Patient herself deposed. 2. That she was restored to perfect 
See these witnesses named in the first Tome of April, already cited.  health, as is now said. But no fewer than 16. or 17. sworn Witnesses, all named in the Process (or full information of this Miracle) gave in Evidence of these main particulars. To produce every one in order would be needless, while hundreds yet living in Calais conscious of the Miracle, are ready to Testify it. These few therefore shall suffice. One, à maid Servant, deposed she was present when Peronn'as Limbs were so violently racked out of joint, that she heard à noise much after the like manner as if bones had been broken in her body, and swore also she had often handled and seen one of her Legs much shorter than the other, the like Attestation other Witnesses gave. Fr. John Beaumond appointed to hear the infirm Gentelewoman's Confession at her own house the last Lent before her cure, deposed upon 
Sworn Witnesses of this Miraculous Cure.  Oath, that her voice by reason of the obstruction in her breast (often intermitted by continual coughing) was so low and inarticulate, that, though most attentive, he had much A doé to understand her. Others gave Testimony of her frequent Convulsion fits. Others present, when the King's Physicians visited her, after à long consultation had upon the disease, deposed they heard those knowing Doctors say no Cure could be hoped for. So Monst Valet Judged, and the Ordinary Physician then of Calais Mons ᵗ Crocque deposed, that after many frequent Visits made, he had often discovered Peronna so fearfully assaulted with sharp Accesses of her malady, and the corrupt humours of her strange distempered Body, that he Judged her incurable by humane Art, and therefore left all to God's Divine Providence, and assistance. Now for as much as concerns the Truth of Peronna's speedy recovery perfectly wrought in the Church of the F. F. Minims by the Intercession of the glorious S. Francis de Paula, not only the forementioned Witnesses, but innumerable other Inhabitants of Calais, can and will depose to this day. So that if humane Faith be not utterly extinct, or of no account among rational men, the Relation here briefly set down, is upon moral Certainty most indubitable.  
6. The whole Process and Information of the Miracle, (the Original whereof is yet extant in the Convent of the FF. Minims at Calais) two worthy Priests Robert Feubre Bachelor in Divinity and Curate also in Calais, and John Tiffaine, Cantor in the great Church there, by Commission of the most Reverend Lord Bishop of Bologne, presented to his Lordship, which done, his Lordship's Approbation, is as, follows.  
7.  
Having seem and examined the Information▪ given by our command, which Mr Robert Feubre Curate 
The Miracle approved by Episcopal Authority.  and Dean of Calais offered us, concerning the cure of Madamoiselle Peronna Raoult, wrought in the Church of The FF. Minims this present year 1661. the 9.th of April, within the Octave of S. Francis de Paula, we willingly acknowledge the Cure to have been truly Miraculous, and obtained by the merits of that great Saint. And because God requires that his Glory be manifested for favours done above the ordinary course of Nature, We, to stir up Devotion in all faithful People towards the blessed Saints in Heaven, and mereover to Convince the Heresy of those, who forbidden Saints to be invocated, have permitted and do permit, this Miracle to be made public, and thanks rendered to God and the Saint, in what ever Solemn manner shall be judged meet and convenient. In Witness hereof we set our hand and Seal.  
Given at Bologne April 29.th in the year 1661. subscribed. ✚ FRANCISCUS EPIS. BONONIENSIS.  
8. From Callais we pass into England, once à happy Nation no less shining with innumerable glorious Saints and Miracles than now, God knows, made dim yea fearfully dark by Sin and Heresy. Two monstrous Evils. The Sinner vows goodness, and seldom casts à thought on the Saints in Bliss; But Heretics want Justice and honesty, who violently Rob the blessed in Heaven of those Wonders, which God Manifestly works by them here on Earth. While Heaven and earth abhor's this open Plagiary, I call for Justice, and due Restitution, if any be found so graceless, as to deprive one English Saint of those very many most certain and clear Miracles, which God wrought by him in life, and after death, I mean our ever renowned S. Thomas Cantelupe, 
Cambden in Britamnia. pag. 461. London. print 1607.  that worthy Bishop of Hereford, nobly born saith Cambden, speaking of Herefordshire, who for his Sanctity was Canonised, and publicly held so pious à man, that he came not short of King Ethelbert Martyr in virtue, Nay perhaps excelled him. Thus Cambden, who it seems had heard of the Saints glorious Shrine or Monument, but saw it not, being before his time destroyed by impious hands.  
9 You have also an exact account of some 
Entitled the life and Gests of S. Thomas Cantelupe by R. S. printed at Gant 1674. Chap. 20. Surius de S. Tho, Here. in à manuscript I have by me.  great Miracles wrought by the Saint in à late English Book with many excellent Observations made upon his admirable life. I esteem the Book, and shall hereafter make use of it. I likewise much value what Surius recount's of our renowned Bishop's Miracles, who made his Collections out of approved Manuscripts yet exstant in Rubrâ valle (à Convent of Canon Regulars near Brussels where many learned Volumes are preserved) and brings to light almost innumerable done after the Saint's death. He raised to life, saith Surius, threescore dead, and restored sight to 41. blind, He cured 21. strucken with Palsies. I saw (adds this Author) in one Volume kept in the forenamed Monastery à Relation of other wonderful Miracles, which altogether amount to. 425.  
10. But Reader, the Records I most rely 
On what Records we most rely in this enquiry.  on, liable to no exception are certain, and no other than the very Authentic Depositions of Faithful Witnesses rigidly and severely examined in the Process of our Saints Canonization. The Original Records I mention, carefully preserved to this day in the Vatican Library at Rome, sent thither by our King and all the Bishops then in England, Those two worthy men often cited, Godesridus Henschenius and Daniel Pap●brochius, after their visiting many Libraries up and down the world, in order to their great Work now in hand, had Licence granted by Pope Alexander the VII, freely to make use of what Manuscripts they pleased, extant in the Vatican, and about 14. years passed (besides other Collections) gathered sincerely out of the Original there all the juridical proved, and approved Miracles which God wrought by this glorious Saint, in number about, 429. This Extract or Copy I have now by me, very long 'tis true, Yet pleasant to read, where you may see an ingenuous candour and plainenisse on the one side Through the whole Process; And so rigid à Search made to find out Truth on the other, as if Damnation had been concerned, and it was no less in case of Perjury or giving in false Evidence. Not one past for an approved Miracle But under Solemn Oath, which the examined Witnesses deposed to be most true upon the Holy Gospel laid open before them. Some Choice one's 'mong many, most clear and Evident, you shall have presently. In the mean while it will not be amiss, for the Readers better Satisfaction, to touch briefly upon à few Particulars whereby more light may be had of the whole Procedure in the Process, concerning our Saint's Canonization.  
11. No sooner had those many Signal Miraculous Wonders, wrought upon the living and dead by the Intercession of S. Thomas, raised his Sanctity and Miracles to à public 
Of the address the English made to the See Apostolic, For the Canonization of S. Thomas.  Fame all England over, but the whole Nation, as well Prince as People, the learned Bishops also with the Clergy, and Religious, jointly concurred, and petitioned the See Apostolic to have their Bishop declared à Saint in Heaven, by whom God had certainly wrought Innumerable Miracles here on earth. The most active in this pious Enterprise was the Lord Bishop Richard Successor to S. Thomas, who had long lived with the Saint, and knew much of his Virtues. The Other was Henricus à Schorha, deputed Procurator by the Chapter of Hereford, that presented à Writing to the Lords Commissioners, containing the great respect and Veneration all had of the Saint, grounded upon his Virtues and frequent Miracles wrought in à manner daily at his Monument. To this Transcript or Writing, ten Bishops, all named, set their hands, where upon the public Process in order to his virtuous life and Miracles began. The Commissioners appointed by the Pope's Holiness for the hearing all that passed in the Process, were first two Bishops (Mimatensis saith my copy, & Londinensis) and one Archdeacon, called Wilhelmus de Testa, besides four Authorised Notaries by the See Apostolic. The Notary's Authority stood without limit of time, but the Lord's commission Dated the 13. July, 1307, lasted only 4. Months and Therefore no more were examined by them, 
The depositions sent up to Rome obtained the Canonization  but 39 Miracles, whereunto they subscribed. The Notary's Commission continuing irrevocably, brought the whole Process to an end. Depositions made and exactly reviewed by the Commissioners, à clear Information of every particular was in due and Legal Form sent up, as the manner is, to the Congregation of Rites for à Further Trial, if necessary, whereupon saith the Relation, his Holiness Pope John the XXII. having had, by what was done, full Satisfaction, at the Instance of our King and Prelates procedeed to à Solemn Canonization, which was Celebrated at Rome with great joy, with greater in England, chief in the Carhedral Church of Hereford. Thus much premised.  
12. The mainest Point remains, and it is 
The depositions made by sworn Witnesses are many.  to give the Reader satisfaction concerning those innumerable Depositions made by sworn Witnesses, who brought in Evidence of our Saints Virtuous life and Miracles. The Work would be Immense, and not suitable to à short Treatise, should I run through all the Depositions with their Circumstances as they are in my Manuscript, I must therefore content myself with à few only, And if these, most undeniably manifest, prevail nothing upon our Sectaries Incredulity, the whole Manuscript I have, though I should Transcribe all particulars with their Circumstances as they lie in order, would prove inefficacious, and do them little, or no good at all.  
13. The first Deponent or sworn Witness 
The first deponent was the Lord Bishop Richard.  was no less à man than Richard Lord Bishop of Hereford, and it is à Wonder to see how rigorous an Examination passed upon him in this Tribunal, had he been one of the Vulgar sort, the Lords Commissioners could not have used, greater Severity. The Holy Gospel (as my Manuscript has it) laid open before him, with the form of an Oath presented to every one, rich or poor, Noble or ignoble, He swore according to that Tenor, that his Answer to all Interrogatories in this weighty matter, should be without fraud and fiction, exactly true. The very most of the Questions proposed Bishop Richard, (being one who had long conversed with S. Thomas) chief concerned the Sainct's Charity, Sanctity, Prudence Mortification, Sobriety, abstinence etc. where in the Commissioners received full Satisfaction? That done, the Bishop also gave in Evidence of 3. or 4. Miracles wrought by S. Thomas, after his bones had been translated from our Lady's Chapel to his other Sepulchre, But because I find the Relation of these Miracles very long (having no time to run over 
The life and Gests of S. Tho. Cantelupe c. 20. from p. 238.  the tenth part of all) I wave them, and pitch upon Some more compendiously set down, no less choice and clear; They are an Overplus to those Six or seven, you have already very faithfully recounted, by Mr R. S. Cited.  
14. One clear Miracle was wrought by S. Thomas upon à Child about two years and three Months Old called Roger Son to one Gervase, 
One memorable Miracle wro●● h● by S. Thomas upon à Young Child.  that served in the Castle of Coneweye in Walrs. The Child unfortunately fell down in the night time from à Bridge belonging to that Castle into Ditch under the Bridge, distant from it 28. foot, the mischance happened▪ in the year 1303, and 6. of September. The Mother of the Child called Dionysia, living in à little House near the Castle, thought her little one had lodged that night with his Father in the Castle▪ but next morning making enquiry after him▪ the found to her Sorrow, the Child half naked, and dead▪ upon à hard stone in the bottom of the Dith, where there was no water at all, or earth, but à hollow rock from whence stones had been digged to build the Castle. Simon Waterford Vicar, who had Christened the Child, John de Bois, John Gyffen, all sworn Witnesses, took their Oaths upon the Gospel, that they saw and handled the Child dead, the King's Crowner's (Stephen Ganuy and William Nottingham) presently called for, went down into the Mote found the Child's body cold and stiff, covered with à little hoary frost, stark dead indeed. While the Crowner's, as their office required, began to write what they had seen, one John Syward, à Neighbour not far off, went down into the Grot, gently handled the Child's body all over, and finding it as dead as ever any was, made the Sign of the Cross upon its forehead, and earnestly prayed after this manner. Blessed S. Thomas Cantelupe you by whom God has wrought innumerable Miracles, show mercy upon this little Infant, and obtain he may return to life again, if this grace be granted, he shall visit your holy Sepulchre, and render humble thanks to God and you for the favour. No sooner had Syward 
The dead Child restored to life.  spoken these words, but the Child began to move his head and right Arm à little, and forthwith life and vigour Came again into every part of his Body. The Crowner's, and à world of other Standards by saw the Miracle, and in that very place with great Admiration, returned humble thanks to God and S. Thomas, for what they had seen. The Mother now overioyed, taking the Child in her arms, went that day to hear Mass in à Church not far off, where prostrate on her knees, she with à grateful heart, Justly attributed the Life of her Infant to God and S. Thomas. Her Devotions ended, She returned home, and the Child, feeling no pain at all, merry and joyful walked as he was wont to do, up and down the house, though à little Scar Still continued in one cheek, which after three days quite vanished away. All these Particulars with many more (the lesser I omit) were proved upon Oath before the Lords Commissioners, who subscribed to the Miracle a Truth not to be doubted of.  

Two great Miracles wrought by Saints Thomas.  
15. Robert Russel brought before the Lords Commissioners by the Procurator of Hereford, was commanded to depose upon Oath, what he knew true concerning à Miracle said to be wrought upon his Son Galfrid? Robert depossed, that three years passed upon wednesday in the Passion Week, he drove à Cart heavy laden with earth drawn by four Oxen, and passed through à Court-yeard, where Galfrid his son (about à year and an half old) lay sleeping upon the ground. His wife Letice then present, by chance espying the danger Galfrid was in, cried out (though too late) O Stop, Stop, or you kill the Child. Robert, not able to stay his Oxen soon enough, the misfortune happened, for one cart Wheel passed over 
Another great Miracle wrought upon à dead Infant.  the Childs very head and Temples, and downright killed him, in so much that he neither groaned, or ever made noise. The afflicted Parents, fearing some trouble might follow, in case the ill Accident were known abroad, laid Galfrid on à bed in their house till Evening, and often that day sought for Signs of life, but found none, neither Pulse, breath, nor Motion. With in night they measured the Child, (as the custom was) and piously addressed Themselves by earnest Prayer to S. Thomas Cantilupe, still hoping that God who had very lately wrought many great Miracles by the Saint, would hear their Petition, and restore life to the dead Child, And thus they continued in Prayer all night long, when Behold at the break of Day they heard à small childish wailing▪ as Infants use in pain, or Sickness. The Parents drawing near with their Candles burning all night long saw the Child open his mouth, draw breath, and move his Eyes. The Mother taking him into her Arms, gave him her Breast to suck, which he did, and three days after was perfectly well. Some wannesse remained about his Eyes bruised by the Cart wheel, but that also in à short time ceased. This Miracle attested upon Oath, was approved by the Lords Commissioners as an undoubted work of God, above the force of Nature.   

A fourth Miracule.  
16. John Alkin brought before the Commissioners, to give in Evidence of à Miracle wrought upon one John Holourton, having first laid his hand upon the Holy Gospel and taken his Oath, that he would depose nothing but Truth, than Said, He had known Holourton (always reputed an honest man) ten whole years before the Miracle I shall now relate, happened, And that during so long à time he was much afflicted with à fearful Wen or red Bunch of flesh hanging down in his neck, fully as big as à great goose Egg, which not only he had seen and handled frequently, but knew also that many more had done so. He said more over, that the distressed Patient hearing of the great Wonders wrought at S. Thomas his Shrine repaired to Hereford, and lodged in the house of one Agnes de Port, where he uncovered his Wen and 
Of à Wen or à great bunch of flesh Miraculously taken away upon Prayer Made to S. Thomas.  showed it to many hanging at his neck. The next day being monday in Easter week, Holourton accompanied with Alkin and others, went to the Church, and there with tears falling down before the Bishop's Shrine, petitioned the Saint to take away that troublesome Bunch, and for that end, like the poor Widow in the Gospel, offered up à small piece of silver (my Manuscript calls it Denarius; that is à penny of English coin) which Mr Gilbert, who had then care of the Monument (à sworn Witness also) took from him in the Presence of Alkin and other Standards by. That done, Holourton put his whole head and neck into an open Passage close by the Tomb of S. Thomas, and there held it while one might Say three times over, Pater noster, and Ave Maria, (thus old the Catholics spoke, and so do I.) Then in the Presence of all those Witnesses, twice or thrice, Proetentans manu, groping with his hand for the Bunch, to his great joy, found it not. Next he sought for it in his Gap or Hood (worn perhaps to cover that deformity) but no appearance of it there, neither in his Coat, which he put of, nor any where else. In à word Holourton was perfectly cured, and in that very place, both he and all the other present, very numerous, rendered humble Thanks to Almighty God, and glorious S. Thomas for à Miracle so palpable, that malice itself strucken dumb, shall never speak probable word against it.  
17. A world of People had seen this Deformity hanging in the poor Patient's neck for many years together, and many Eye-witnesses present at the cure in the Cathedral Church of Hereford saw it quite taken away there, immediately after Holourton had made his earnest Prayer to S. Thomas. The certainty of this Miracle being known to the Canons of the Cathedral Church, the Bells rang out, and (the People assembled together) à Te Deum was sung, 
Sol●mne thanks given to God for the Cure seen by Many.  with à Solemn Procession made by the Clergy to the Shrine of S. Thomas, at which time, whole Multitudes heard the Miracle published, and beheld with their eyes Holourton (the man cured) present, who lived many years after, and Usally once à week came to Hereford Market, and, which is most memorable, so perfect was the Cure, that there remained not the least Scar, Mark, or token of that Bunch at all. This particular deposed also upon Oath before the Lords Commissioners, took all doubt away and made the Miracle most certain.  
18. Reader Should I entertain you with other Stupendious Wonders wrought by our glorious Bishop, I could give you à long Catalogue, and Show every particular proved by Oath. I might tell you how one William 
One hanged and certainly found dead, restored to life.  Crah, à Malefactor, hanged upon the Gallows many hours, and certainly found stark dead, was revived at the Intercession of three or four devout People (all named in the Process) who petitioned S. Thomas for the man's life, and obtained it. The Eyes of this Crah, saith my Manuscript, violently forced out of his head by strangling, hung down upon his face, and were by the devout Prayer of these pious Persons, Miraculously in à moment of time, replaced where nature had first set them. This very Crah then living, and in perfect health (brought before the Commissioners at S. Catherin's, and examined upon Oath) was proved to be the same Person that died upon the Gallows.  
19 I might also recount here those innumerable Lame, blind, deaf, and dumb cured, with their due Circumstances; the many drowned, both men and women, brought to life again by S. Thomas, But this would require à just Volume, and therefore am forced to wave them. These few you have already with one more which happened at Wallingford Castle (related afterward) are abundantly sufficient to silence Dr. Still. while Impudence itself, can make no Exception against them. For who is there unless above all measure 
Why no exception can be made against these registered Miracles.  frontless, that dare say, so many Witnesses, having touched the Holy Gospel and sworn that they spoke Truth, were all damnable perjured Persons? Who dare aver that the Lords Commissioners, empowered by the See Apostolic to examine every particular most rigidly (as was done) perfidiously betrayed their Trust, and contrary to the Law of God and Nature, approved Miracles (as most certain) that never were attested by Oath, or ever done? Who finally can be so Shameless as to avouch, that the King of England and all his learned Bishops, when they sent these Records to the See Apostolic conveyed nothing thither, but Fictions, dreams, or in plainer Language, vast bundles of Lies, and hideous Impostures. Reader, such horrid enormous Knaveries done and practised by Christians (and These English men, more just and pious than hundreds who live now) would, I think, be rejected as desperate Improbabilities should they enter into the thoughts of many jews or Turks, yet Dr. Still. to the eternal Disgrace of our Nation, must either swallow down all these absurdities, or, openly Confess that God has wrought most glorious Miracles by our renowned Bishop. S. Thomas Cantilupe. Of other great Miracles wrought in England, we shall have occasion to speak afterwards.  
20. In the mean time that Miraculous wax 
Of the Miraculous Wax Candle yet seen a● Arras.  Candle yet seen at Arras, the chief City of Artois, may give the Reader entertainment, being most certain, and never doubted of by any. Though thousands have seen the Candle burn, and distil little drops of Wax into an Urn, or 
Guilielmus Ga●aeus Pastor S. Mariae Magd. & P. Syl de Petra Sauctâ ●om. 2. sub Titulo, Miracula perpetua c. 8.  Basin full of water, (not at all wasted by its burning, or ever in the least diminished,) yet because all know not the true Origen of the Wonder, thus two approved Authors have set it forth in Print.  
21. In the year 1105. that is much above 569. years, (of so great Antiquity the Candle is) à merciless Plague raged in Arras, and sent forth Loathsome Ulcers, or hideous swelling Botches, full of corrupt Blood, which grievously afflicted all that were tainted, No humane Art, though remedies upon remedies had been ●s●●, could cure them. The whole City, ever devout to the Mother of God, experienced Her in this their Necessity, to be à true Mother of Mercy. The manner was thus. The Blessed Virgin first showing herself visibly to two different Persons, the one called Itierus, the other Nortmanus, enjoined them to tell Lambert then Bishop of Arras, that the next Saturday towards morning, she would 
The blessed Virgin appeared, and gave the Bishop à Wax Candle burning.  appear in the great Church, and Put into his hands à wax Candle burning. from whence drops of wax should fall into à vessel of water prepared by the Bishop. She said more over, that all the diseased that drank of this water, or poured any drops of it into their Ulcers, should forthwith be cured. This truly promised, truly happened. Our Blessed Lady appeared all beautiful, having in her hands à wax Candle burning, which diffused light the whole Church over, this She presented to the Bishop, He blessing it with the Sign of the Cross, set it in the Urn of water, when placed there, drops of wax plentifully fell down into the Vessel. The water given to the diseased, They drank of it, and no sooner had they done so, but all were cured, about one hundred and fifty, then were expecting the Miracle. Hereupon the Violence of the Contagion presently ceased the whole City over, and All gave humble thanks to Almighty God and his Sacred Mother, for the singular favour.  
22. This Miracle gave beginning to à Sodality 
The Candle to this day burns, not at all consumed.  called, Sodalitas Ardentium, into which the very first and best of the City entered, and there Enroled their names. The Candle to this day preserved with great Veneration, spend's itself, yet loses nothing, that is, like the Bush which Moses saw, burns, not at all consumed, and therefore remain's still in the same length, and greatness it had five hundred years ago. A vast quantity of wax, made up of the many drops which fall into the water upon those Festival days when the Candle burns, may be justly called (as Petra Sancta who saw it, Writes) Perpetuum Miraculum à Standing indeficient Miracle.  
23. If from Arras we pass into France and Spain, we shall find Miracles there as clear as the Sun, whereof I shall give à large Account in the ensuing Chapters of this Treatise, as also of the Stupendious Wonders wrought by S. Xaverius in the Indies: Here I will only touch (and very briefly) upon one or two Miracles evidently laid before all men's Eyes in Italy, and the famous City of Naples.  
24. Bolognia, all know, where you have an Archbishopric and à famous University in the Pope's Dominions, is renowned over Christendom, and had its Fame much increased by the life and happy death of à most Holy Virgin, called S. Catherine of Bolognia, who died 
S. Catherin's Body at Bolognia, still preserved entire.  there about three hundred years ago, and l●es not in any Sepulchre, as the dead are wont, but still sits up richly clothed in a Chair as if she were living. Her whole Body, entrails, Lungs, and all, never touched or cut open, remain entire, and her flesh is yet as supple, soft, and delicate, as when she lived. By no Ointment but her own Sanctity, by no perfumes but by her Holy Prayers, by no Balsam, but her Virgin Purity, by no Myrrh, but by her own frequent Tears, is that Holy Body (in appearance living without à Soul) preserved as if it were Immortal, nothing decayed, nothing putrified.  
25. The Religious Virgins of S. Clares Holy Order (whereof S. Catherine was à member) often change the Garment she wears, and when 
The hair of her head growing long is cut and reverently preserved.  the hair of her head grows longer (as sometimes it doth,) they cut it, and Reverently keep the exsect Parcels, as precious Relics. Reader, These things, though strange, are most evidently true, seen by Thousands, not only the Inhabitants there, but also by innumerable Travellers, who passing through Bolognia, have with great admiration beheld the Saint enthroned in her Chair, more like one living, than à dead Carcase. I have spoken with many Eye-witnesses of this wonder, And perused that larger Relation Written by Albergatus, whom 
Petra Sancta cited above c. 12.  Petra Sancta citys, and wish Dr Still. after his other two Pilgrimages, courage enough to undertake â third towards Bolognia, where if his Eyes dazzle not at the sight of à Saints Body, he will find, what I here write, most certain. That done, I would have him dive into the Secrets of nature, and show me those natural causes, whereby à Body dead three hundred years since, though exposed to the open Air, yea often handled (when clothed and unclothed) can without Incision ever made in it, or any Balsam applied, last so long wholly entire, as sound and incorrupt, as when the Soul was in it.  
26. That other Miracle seen at Naples, where the head and blood of S. Januarius (à most Holy Bishop and Martyr) are preserved with great Veneration, is so certain and famous the whole world over, that to write more of it, than is known, were only to tell you, the Sun shines at noon Day. In à word, the Miracle is thus. When the Martyr's head (enclosed in à Sylver shrine) is taken out, and placed on the right end of the high Altar, and the blood likewise (usually concrete and thick (shut up in à little glass Cruet or viol) stands directly Opposite at the other end, the blood visibly Liquifies, Bubbles, Mount's up, and cover's all the sides of the glass to the very top of the Cruet, the 
Another known Miracles seen to this day in the liquifying blood of S. januarius.  head removed it falls down again, and remain's concrete as before. Thrice every year, you have this Miraculous liquifying Blood exhibited to à world of People, to wit, upon the first Saturday in the Month of May, kept in Memory of S. Januarius his Translation, and the 19.th of September, the very day he was beheaded, And finally upon the 16.th of December, yearly solemnised at Naples by way of Thanksgiving, for à most Signal and memorable favour obtained by the Saint's intercession, in delivering the City from the burning flames of (Vesuvius, when some years past it threatened ruin to all. Thus much for the usual showing this liquifying blood.  
27. But the extraordinary Occasions of seeing it, are more frequent, as when Persons of quality, or Strangers from remote places come to Naples, then with leave of his Eminence the Archbishop, the Miracle has been often, and is to this day shown to many. I 
When and upon what occasions Shown.  have treated with four or five of these Eye-witnesses, and found all agreeing in one and the same Relation, though none more exact than F. Godefridus Henschenius, and F. Daniel Papebrochius, to whom we may justly add that large and full Relation penned by F. john Rho à great Preacher, who after his Lent Sermons ended at Naples anno 1644; was so singularly favoured by the Archbishop for à reward of his labours, as not only to see the Blood boil up (which he diligently observed,) but also to hold the glass Viol. in his hands for à long time together, and show the Motion of it to à world of People then present. You have F. John Rho's ample 
Silvester Petra Sancta, Cited under the Title Miracula perpetua p. 118.  Relation in Petra Sancta, where he calls God to witness, that he Writes nothing in his letter to F. Silvester, but what his own Eyes with many other Spectators beheld, and most carefully took notice of, and whoever, Saith he, had seen the stupendious bubbling up of that Blood, as we saw it and had not been strucken with à Sacred horror, would have been thought no man, but à block, or stone unworthy humane Conversation.  
28. F. Rho also tell's à strange Accident, which happened that very day he saw the Miracle. Some of the prime Nobility, saith he, brought along with them two Turk's Captives. Then in the service of the Noble Princess Squillaci; These two by the Cardinal's command, placed near the Altar, attentively observed the Miraculous motion of the blood, and returned home with many sad and pensive thoughts. The one next morning came to the Jesuits Convent in Naples, and told the Fathers, 
What once happened upon the sight of this liquifying blood.  he had à strange Vision the night past, and à Command also forthwith to become Christian, having seen enough the day before to work that change in him, for said he, the stupendious motion of that Blood I clearly saw, has made so deep an impression in my Soul, that I cannot rest▪ until I be Baptised, and profess myself à Christian. The other of à harder heart, ingenuously confessed he had clearly seen the blood rising up to the top of the Viol, there boiling and bubbling, but that he could not desert Mahomet's Doctrine, because he thought both Christians and Turks may be saved, though of different Religions, Quid ego hîc, mi Silvester dicam. What shall I say here, dear Friend, adds F. Rho ', but that according to our Saviour's words, one was assumed, and the other left, abandoned, because negligent, when called to Repentance?  
29. Great Multitudes have been co●●erted to the true Catholic Faith by the Sight of 
Gre●t Conversions wrought by it.  this undeniable Miracle, which works so powerfully upon the minds of all who see it, saith Franciscus Petri, in his excellent Poem set forth in the praise 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 Murder, 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 days together, before the last fearful Flames of Vesuvius, which threatened 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 shown this unexpected wonder in vindication of the Church's honour, willing to maintain its Dignity by remonstrating à Public Sign of displeasure.  
32. I have met with Sectaries of à more moderate Temper than Dr Still. who thought that no man unless frontless Can deny true Miracles to have been wrought in the Roman Catholic 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 Doctrines, the Sacrifice of Mass (for example) Transubstantion, Purgatory, praying to Saints, for the 
Brerely Prot. Apol. Tract. 2. c. 3. Sect. 7. Pag. with me 524.  dead, Images, Chrism etc. No, said I, please to Peruse with me one learned Writer the industrious John Brerely, Examine well the Quotations he remit's you to (as I have done) and you shall find every one of our Catholic 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 your 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 express for our Purpose, I mean the renowned S. Bernard, who by God's Assistance wrought à Miracle, whereby the Sacrifice of the Mass, 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) half Frantic made à great Noise, and sideing with Protestants preached against the real Presence, the Sacrifice of the Mass, Purgatory, Prayer for the dead, Invocation of Saints, and other Tenets of our Catholic Faith. Hither was S. Bernard sent to reclaim them from their Errors, 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 custom than was, and yet is in Several Countries) many Loaves of bread to bless, which the Saint did by lifting up his hand and making the Sign of the Holy Cross, 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 Heretics labour to persuade you (viz no Transubstantiation, no Sacrifice of the Mass, 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 tastes 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 eat of those Loaves with Faith and confidence, they should be cured. S. Bernard presently replied. My Lord, I do not mean so, my meaning and saying is, that all sick and infirm 
Many sick Cured by eating of the Blessed bread.  who eat 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 daily increasing S. Bernard to decline them, left the common Road to Tolosa, and sought byways thither. In passing he wrought another great Miracle on à Paralytic 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 risen 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 not 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 express 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 juggling. Nay, which is more S. Bernard himself 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 Thaumas Tom. 2 sub Titulo Miracula perpetua.  of his Epistles to the Tolosians tacitly insinuat's what he had done amongst them, where modestly like the Apostle to the Thessalonians, he remind's them of his Preaching, and Says, it had not been in word only, said in virtute, but in the Power of Miracles, and the Holy Ghost. Read also Bernard the Abbot of Bonevallis of the same Age with the Saint, and William the Abbot of S. Nicodoricus, and you shall find most glorious Miracles recounted of S. Bernard. And thus much of à few choice and most clear Miracles; You have innumerable more, excellently well set down by F. Silvester in his Book often cited, And as great Ones most certain (if not greater) 
Del Techo Historia Provins. Paraq. Soc. jesus. L●●dy impressa anno 1673.  you have likewise faithfully recounted in the late History of Paraquaria Written by Nicolas Del Techo, à long time Missioner among those Barbarians. The admirable Conversions wrought there, the painful labours of those Missioners, and the Miracles which God pleased to Manifest for the reducing that uncivilized People to our Catholic Faith are so Prodigious, that unless they were attested by innumerable Eye-witnesses, as all have been, some of à far easier Faith than Dr Stillingfleet (the most obdurate man I ever met with) might perhaps at the first reading boggle à little; But their Evidence clearly laid forth takes all doubt away, and makes them certain. Besides Miracles and innumerable Conversions, you have often à Relation of strange Wonders in Nature, which may seem to some as incredible, as true Miracles do to Many Sectaries.    

CHAP. IU.  
How true Miracles may be discerned from false Wonders. Whether Heathens and Heretics ever wrought true Miracles? For what End true Miracles are wrought? Of the difference between Antichrist's Miracles, and those wrought by Christ and in the Church.  
1. I Here Suppose, that true Miracles have been wrought by Moses, Christ our Lord, and his Apostles, and consequently are discernible from all false Signs done by Devils and Impostors, or if they be not discernible by some clear Marks, but still remain Equivocal, or lie so far out of sight, that none can difference them from juggling Charms, They are useless, unworthy God, and worthless to all rational men.  
2. The reason hereof given in another Treatise 
Protest. without Princi. Disc. 1. c. 8.  was much to this Sense. God by working Miracles in behalf of true Religion engages (as it were) in à Dispute against the Devil and all Adversaries that oppose it, and after such an Engagement, cannot but Convince and Conquer by the strength of rational Motives, but his own Miracles justly and chief numbered among these Perfwasive Motives, are upon that Account known and made discernible from all False and fallacious Signs. Hence I also said, 
No false Sect can either surpass or match the true Religion, in the Evidence of rational Motives.  that no false Sect can either surpass true Religion in the Evidence of rational Motives, or so much as match it in the lustre of Signal Miracles. For had à false Religion more glorious Miracles wrought in it (or the like equal Signs all things considered) God would not only Stand guilty of arguing less efficaciously for his own Verities, but natural Reason also would be left in à state of Indifferency, no more determined to embrace what is true, than false. And thus you see, if true Miracles ever more speciously set forth true Religion (and cannot with the like splendour belong to any false Sect) They are upon that Account distinguished from the Legerdemain and all illusive Signs of injust Pretenders to Truth.  
3. I hold it here time lost to insist long upon the pretended Miracles done by Heathens and Heretics, you shall not produce one wrought by them (as Infidels and Heretics) that goes beyond à Legerdemain trick, an ordinary Conjures juggling, or at most what Spirits can do by natural Causes. Wherefore S. Augustin 
Medina de rectâ in Deum fide lib. 2. p. 65.  cited by Michael Medina expressly teaches, that neither men nor Devils can by Virtue of Magic effect any other thing, Quam id quod antea in utero naturae per Seminales rationes delituit, than that only which before lay as it were hid in the womb of nature. Now as God limit's these Evil Spirits, so in like manner▪ he stint's the Power of Infidels and Heretics; when assisted by Devils they show wonders. Again examine rigidly the Authority alleged for these Signs, you will find nothing besides this or that Single Writer, who talks upon bare Hear say only, which is far different 
No Authority for the pretended wonders of Heathens.  from our Proceeding, for we allow no Miracles but such as have been attested by the Solemn Oaths of Eye-witnesses, and made good upon all other Proofs possible for mankind to require in à matter of greatest Consequence. Observe well the Comparison.  
4. The Miracles wrought in the Church (as we have already proved, and shall hereafter demonstrate) have been innumerable, the pretended wonders of Heathens and Heretics quite contrary, penurious and very few. The first wrought by men of eminent Virtue, and members of that Holy Society which God in all Ages has illustrated with Miracles, have gained renown over all the world: Those other dull Works (if yet ever done) had their being either from no Christians, or very bad ones, and to this day lie buried in Obscurity. The 
How different our Catholic Miracles are from others, were those pretended ones true.  first, far above all force in Nature show à Majesty in the Resuscitation of the dead, and the known cures of desperate Infirmities. The other mean and Slender are not (when true) above the Power of invisible Spirits. The First rigidly examined we find, as I said, upon humane Faith most certain, Those other done by Infidels and Heretics without Oath or Examination are not only doubtful, but Judged by grave Authors, false, Counterfeit, or at the 
S. Greg. lib. 1. 6. Regist. Epist. 31.  most works of Necromancy. Wherefore S. Gregory plainly averr's that Sozomenus related many false things of the Novatians Miracles, the like Judgement others make of Socrates, whether Novatian or no, little concerns our 
S. Austin. lib. 10. de Civit. c. 16.  present Controversy.  
5. S. Augustin having summed up the Wonders of Gentiles (of dead Images moving from place to place, of à whetston cut in two by à razor, and such like Trash) speaks conformably to what is now said. Haec ergo atque alia hujuscemodi, nequaquam illis quae in populo Dei facta legimus virtute & magnitudine conferenda sunt. These and other like Marvels, are not at all comparable with the Miracles wrought amongst God's People, either in Power, Virtue, or Greatness. Then the Saint adds. Though there be some Wonders that look like things done by Holy men, yet the very End for which they are done shows our Christian Works (he means Miracles) to be in all respects far greater.  
6. I say therefore the Miracles of Christ our Lord, of the Apostles, and all those certainly wrought amongst God's People, or in the 
Now true Miracles are distinguished from false wonders.  Church (These I always join together) are easily distinguished from the slight Signs of Heathens and Heretics? First by their Strength, or powerful virtue manifest to all  Judgements. 2. By their vast Number and incomparable Greatness. 3. By the Quality of the Persons that did them. 4. By the End for which they were wrought. All and every one of these distinctive Marks, the Signal great Miracles wrought by Christ, the Apostles, and in the Church, ever had and will have; And I chief speak here of great Miracles.  
7. Call now to mind all the Wonders done, or thought to be done by Heathens, lay by them the Donatist's Dreams and Visions (suspected, saith S. Augustin, of fraud even 
Aug. de unit. Eccl. cap. 19  by the most prudent and Judicious.) Grant (which many think false) that the Novatians had some slender Miracles among them. Summe up, I say, These and many more like 
Greater Miracles wrought by two Saints. than by All Heathens and Heretics.  them, what have we but the lowest sort of wonders Imaginable, for none surmounts the Power of good, or Evil Spirits. I dare boldly avouch, that only two blessed men S. Thomas Cantilupe, and S. Francis Xaverius, have by God's assistance wrought not only more, but far greater Miracles, than all the Heathens and Heretics that lived since the creation of the world, were all true that's Written of them, whereas God knows, more than the half is false.  
8. Look on the Condition of Persons among Heathens and Heretics that pretend to Wonders, you find them all suspected, and of little Credit. Infidels knew not Christ, and Heretics like shameless Fugitives deserted his Church. If Therefore such wicked men do any thing like à Miracle, it is done as S. Austin prudently Observes, per Signa publicae justitiae, 
Lib. 83. Quest. 78. & 79.  that is illegally, or by no Lawful but à usurped Power, as wrought by them. So naughty Soldiers do, saith the Saint, when Contrary to Military Discipline they extort from honest men what is Publicly forbidden. On the other Side the Just endued with supernatural Faith work Miracles by lawful Commission which God's Divine Justice approves, because as those others were out of Christ's Church, so these are professed members of it; See S. 
Petra Sancta volum. 1 prologom. p. 27.  Augustine's Quotations further enlarged by Petra Sancta, and Judge whether God's Servants that truly do Miracles, are not very differently qualifyed from others cast out of the house of God.  
9 The end of Miracles ever intended for the Good of others, is chief to strengthen▪ Faith and increase Charity, whence it is, that S. Gregory the Great, writing to S. Augustin 
S Greg. lib 9 Epist. 58.  our Apostle of England, gives this prudent Admonition. For as much as concerns the working of Miracles, know that whatever gift you have received in this kind▪ it is freely bestowed on you for the Good and Salvation of those souls committed 
For what End Miracles are wrought.  to your Charge. To this end all our Saviour's Miracles and those likewise wrought in the Church were ever, and are still chief directed. Contrariwise, Those supposed Wonders done by Heathens, were most for à Show only or Ostentation, without benefit to soul or Body; for what good could the walking of dull Images up and down, or the cutting of à wherstone in two produce in any? Neither can Miracles, as done by Heretics (if yet ever wrought) avail one Whit for the increase of Faith or Charity, for how can men that have made Shipwreck of Faith and torn Charity in pieces by Separating themselves from Christ and his Church, help to perfect these Virtues in others? I say, as done by Heretics, for if any good ensues when so wrought, That ' merely Accidental, and cannot be ascribed to the Heretics Faith, or any Merit in them.  
10. Now we Argue further, and show by the real Effects which true Miracles have wrought, 
John. 15. v. 2. 4.  their worth and visible Difference from those other dispirited dead Signs done by Heathens and Heretics. For the Readers better Satisfaction, I here make use of our Saviour's Powerful Argument against the jews, whom he told If he had not done greater works among them, than any other, they had been without sin excusable, but now having seen his Miracles, and after all to hate 
Miracles proved by real effects.  him and his Father, no Excuse could be made. Pray, Ponder seriously. The jews had once great Miracles among them wrought by Moses and the Prophets, yet our Saviour plainly Assert's, he had then done greater, (and these words I conceive were spoken before the Miracles shown at his sacred Passion, and Resurrection.) Is it true, had he then done greater than Moses and the Prophets? Far greater Therefore were they, by much did they Surpass in true weight and value all the pretended Wonders of Heathens then living or that afterwards should appear in the world. This our Saviour Assert's or nothing.  
11. Some jew or Infidel may reply. Christ said here much of his Miracles, but how prove we that he spoke Truth? I answer, we prove this manifestly, by Arguing from known Effects to the cause, that is, we evince the Cause, (Christ's Miracles I mean) to be more vigorous, Strong and attractive than all others, by those real Admirable effects (palpable to all Eyes) which ensued upon their being wrought by the Son of God. Cast therefore your Eyes upon the known Conversions made by Christ and his Ministers the blessed Apostles, look also 
What these admirable effects are?  upon the large increase and strange Growth of the Militant Church, during the first Age of Christianity call to mind the Ruin and destruction of Idols (Signal Effects of the primitive Miracles) and you will find by these and the like innumerable Wonders, that the Miracles then done (never exhibited to be gazed on) had Influence upon all. Can ever yet Heathen or Heretic show you the like Miraculous Works following the Wonders they boast of?  
12. Hence we proceed to Miracles wrought in the Catholic Church and show also by many real Effects their Worth to be far above all the pretended Wonders done by Infidels and Heretics. Tell me, did ever any of these (or all together) show you by Virtue of their Signs such à united Society of men in one Faith, as our Church shows? Did ever any fast, 
Effects real and palpable prove the Church's Miracles.  pray, and curb their Passions like those in this Christian Society? Did ever any show the like Contempt of the world their whole life long, as thousands and thousands have done amongst us? No God knows, so many noble Heroic Actions fruits of Divine Grace, and known Miracles (Grace working inwardly Miracles more outwardly) were never seen or heard of with the like Perseverance and constancy in any other Society, but in the Roman Catholic Church only. Most reasonably Therefore may we apply our Saviour's sacred Words to this Church, and say. Had She not done greater Works, had She not exhibited more glorious Miracles in the Open view of the world than any other, those rebellious Spirits that oppose Her, would not have committed so heinous à sin, but having seen the palpable Wonders wrought in Her and by her, their sin is, supra modum peccans, enormously great, and unexcusable.  
13. Thus much said of true Miracles, I would willingly know to what purpose doth Dr Still. produce the Wonders of Infidels and Heretics against the great Works of God Manifest in our Church? Can he hope by these lesser Signs to extinguish the Light of great Miracles? Or will he suppose the Heathens Miracles true and ours false? If so; he is above measure blamable, unless he first prove their Records Authentic, and ours forged? Will he say that all the Miracles pretended by Gentiles, Heretics, and the Church, are à like false and feigned? He Speaks at random without proof, and does open wrong to Manifest Truth. You will better understand what I would 
An Instance Showing that no comparison can be made between the Churches Mirucles, and those done by Infidels.  Say by this one clear Example. Imagine it were certainly known to us all, that it pleases Almighty God for the ending of debates about Religion, to have matters decided by à visible sight of Miracles in an open Contest between two men. Suppose likewise that God should say these men shall appear among you to Morrow: The one à false Prophet, à great Magician, The other my Servant commissioned to work in my name, but none before hand shall distinguish between them, save only by the Strength and greatness of their Signs. Upon these make your Judgement. The one having without violence set open à prison Gate fast shut endeavours to resuscitate à man stark dead, but cannot, The other by à Word only spoken? recal's him to life. The one after he had shown an Image walking up and down, Offers to cure the born blind, but in vain. The other presently gives him perfect sight, and thus the Strife goes on in exhibiting many like Wonders. Is it not, think ye, as easy to distinguish the Magacian from the other in this contest, as is to discern between à Blazing star and à glorious Sun? The very like is our Case in the Comparison made between Miracles wrought in the Church, and those other done by Infidels and Heretics, when Devils have à hand in them.  

The judgement of Authors Concerning Miracles wrought by Christ's Adversaries.  
14. The ancient Irenaeus expressly denies 
Iren. lib. 2. cap. 56.  Heretics the power of working true Miracles. Nec enim donare possunt, saith he etc. They cannot give sight to the blind, nor hearing to the deaf, nor cure the Infirm, the Lame or paralytics. S. Augustin 
S. Aug de unitat Eccles.  speaks more plainly. Aut figmenta mendacium hominum, aut portenta fallacium Spirituum, They are either the Fictions of lying men, or monstrous things done by Fallacious Spirits; And elsewhere. Aut falluntur aut fallunt. Heretics 
Aug. Hom. 13. in Joan.  either deceive by their Miracles or are deceived. Thanks be to God, our modern Sectaries who pretend to no Miracles herein easily quit themselves of Fraud.  
15. Other Authors grant à Power of working some weak kind of Miracles to wicked men, to Heretics and Heathens, and chief ground themselves upon several passages in Holy Writ presently laid forth, and explained. In the mean while.  
16. I say first. God never wrought Miracles 
God Cannot work à Miracle to confirm false Doctrine.  by Heathen or Heretic in confirmation of any Doctrine opposite to his own revealed Verities, which Christ, the Apostles, and the Church have delivered. The reason given above, is clear. The first Verity cannot contradict himself, but God would Do so could he by clear Signs establish à Doctrine Contrary to his own known and received Truths, if, as we now suppose, he speaks as well by Signs as by words. Hence it also follows that in case he permit à Miracle to be done by any out of the Church, as was by Balaams' Ass (no member I hope of the true Church) that ever yeild's in worth and Greatness to his own glorious Miracles.  
17. I say. 2. The Devil that brought in 
The Devil's Power in doing wonders Limited.  this Confusion of Signs between false and true Miracles, and would fain do something like God, can work no wonder but either by dazzling man's fancy, or by à swift and subtle Application of natural Agents together in order to some unusual effect, as is already noted. All true essential Transmutations therefore, All Generations of perfect living Creatures, as of men, horses, and the like, not subject to any Magic, are above the Devil's Power, hence saith Medina cited above, what some Writ of men changed into Wolves, is to be accounted feigned and fabulous. The Devil you know is called the Prince of the Air, and can, as Ludovicus 
Vives tom. 2. lib 2 de unit. fidei pag. 379.  Vives well observes, afflict men with Infirmities, speak in an Idol, Assume an Airy Body, and exhibit himself visible etc. God permit's no more. Good I am sure he never did to any, without à Cheat at the end.  
18. I say. 3. No Passage in Holy Writ, Nothing in true Ecclesiastical History, or in any approved Author, ascribs the like Power of working real Miracles to faithless men (assisted by the Devil) as have been wrought by Christ, the Apostles, and in the Church.  
19 Some Argue out of Scripture, and too 
Thessalon. 2. v. 9 Apocaly p 13. v. 13.  much extolling Antichrist's Signs, produce the Apostles words concerning that false Prophets appearing in all Power and lying Wonders. S. John points at these Signs, as bringing down fire from Heaven, and seducing the Inhabitants on the earth. I Answer, if we speak of the great Antichrist 
Antichrist's wonders no true Miracles.  that shall appear before the end of the world, his Wonders will be great, but far from the worth of true Miracles; whence it is we are forewarned of his lying Prodigious Signs, and one Loud Lie is, That he will deny JESUS the Son of MARY to be true Christ, and consequently endeavour to enervate the Truth of the whole Gospel. He will come saith Holy Scripture, in his own name, showing himself as 
John 5. 45.  if he were God, yea extolled above all that is called God, or that is worshipped; But that man 
2. Thes. 2. 4.  losses all reason, that can be brought by à sight of foreknown lying Wonders to deny the true God, JESUS CHRIST and the Gospel, when he has at hand not only more, but far greater Miracles registered in Scripture, and evidently wrought in the Church, to confront the Devil's pride Vaunting by Antichrist.  
20. In this weighty matter therefore, when the Change of an ancient Religion is intended (for this Change will be aimed at in those days) the whole Contest lies here, whether false Wonders previously known, as false, are 
false Signs previously known as false, Seem weightless.  to be set more by▪ than all the certain Miracles God has wrought. I say again, that man is stupid, or stark mad, that will quit his ancient Faith and yield himself up Captive to the Devil at à sight of Wonders which he knows are mere Illusions. Hence Antichrist, I think, with all his Legerdemain will never seduce faithful Christians in so great number●, as some imagine. Wherhfore Scripture speaking 
Matth. 24,  of false Christ's and false Prophets showing great wonders, (Antichrist may pass for one among them) saith not, that the just shall be seduced, but that the Elect (if it were possible) may be led into Error.  
21. What jews and Gentiles will then do, others Dispute, our modern Sectaries (if any at that time be in the world) are to look to it, for most certainly Antichrist to inveigle them, will show far greater Signs than ever they saw done by Luther, Calvin, or any at their unfortunate Change from Catholic Religion to Protestancy. If that Monster have them all at his beck the Wonder will not be great for it is very consequent after à shameful deserting Christ's Church, to abandon God, Christ and all that good is.  
22. Some may Say. Antichrists Signs (though not true Miracles) visibly exhibited cannot but as present Things are wont to do, move much, when the true Miracles wrought by Christ and in the Church only registered, (than not seen) may have less Influence upon minds, and perhaps persuade little, while Antichrist with his Power and Threats will certainly dismay many. I Answer, 
How Antichrist's Signs will be discountenanced. Apoc. 11▪  Those present fallacious Signs will be then discountenanced, when the living shall behold true and far greater Miracles shown by Those two witnesses Enoch and Elias pointed at by S. John, who shall not only Preach against Antichrist's Doctrine, and invite both jews and Gentiles to Penance, but also wearing Sackcloth Prophecy, with Power given to shut the Heavens, and convert waters into blood. Finally slain, God will raise them to life again; And here you have 
Aug 20 de civet c. 29. & tract. 4. in Joan,  Miracles incomparably more illustrious, than all that Antichrist can do, or show. Read S. Austin of Enoch and Elias appearing and preaching in those last days, who says it is à Verity Notoriously known, and so innumerable other Fathers speak cited in the Annotations upon the Rheims Testament. From all now noted you may gather that Antichrist shall not work one real true Miracle.  
2●. Another Passage is quoted out of S. 
Mark 9 38  Mark, where S. John told our Saviour. We saw one casting out Devils in your name, who follow's us not, and we prohibited him, and JESUS said, do not prohibit him, for there is none that doth a Miracle in my name, that can soon speak ill of me. I answer. 1. It is not here said, that this man cast out Devils, but only endeavoured it, led on most likely with à good intention to do as the Apostles did, And this, as Maldonate well 
Maldonate in hunc locum.  observes, seems intimated in the Text. Vidimus eum e●icientem daemonia, That is, we saw him busy about that work, but nothing yet effected. 2. Much less is it said, that he wanted Faith, or was an Infidel, for his working in Christ's Name That is, as some interpret, by virtue given by Christ, insinuat's the contrary. O! but he followed not the Apostles. The meaning may be, faith Maldonate cited, though à Believer, and à follower of Christ's Doctrine, he was not of the Apostles Company, College, or Corporation, or ever publicly Authorized to cast out Devils as they were, However by particular Privilege he might do so, now chief at the beginning of Christianity to make Christ's Name, and Virtue known among Unbelievers. 3. It is no Wonder that Miracles are sometimes wrought by the Holy Name of JESUS, though the man that does them be wicked, for Julian the Apostata, witnesses S. Gregory Nazianzen and Theodoret, drove away 
S Gregor. Naz. orat. 1. in julian. Theod. lib. ●. c. 3. Hist.  Devils by the Sign of the Cross; Would our Modern Sectaries leave off their ease à little, would they run among Pagans and preach only the true Doctrine of Christ, God, perhaps, might work Miracles by them, but never will he do any in proof of their erroneous Opinions.  
24. S. Matthew yields à third Testimony. 
Matt. 7. 21.  Many at the day of Judgement will say to Christ. Lord Lord, have not we Prophesied in thy name and in thy name cast out Devils, and in thy name wrought many Miracles? Christ Answers; I never knew you departed from me ye workers of Iniquity. Hence it follows that wicked men cast out Devils, and did true Miracles. I Answer, but it follows not, they did so empowered by the Devil, or by the help of Christ's Enemy, and of this Power I speak in my Assertion.  
25. To say that faithless wicked men assisted by Devils can cast out Devils, contradicts our Saviour's Argument proposed before whole multitudes in S. Luke. If saith Christ, I cast 
Luke 11. v. 18. Our Saviour's Argument Strong against the jews.  out Devils in Belzebub, how shall his Kingdom stand, for every Kingdom divided against itself is desolate & c.? Our Saviour in this Passage either proved that Devils cannot cast out Devils by their own power and wicked Instruments, or Argued less efficaciouly against these multitudes, who might have replied, Lord you are deceived, Devils can cast out Devils and therefore your Argument drawn from à Kingdom divided in itself seems weightless. No Christian I hope will Say the jews had reason on their side, in this Plea against Christ.  
26. Now for as much as concerns the main Controversy. Viz. Whether wicked men can by God's permission and Power (not by the Devil's help) work true Miracles? I see many distinguish between wicked men endued with Faith, and other, both wicked and Faithless. Those that cried out, Lord Lord, and wrought Miracles in Christ's Holy Name are supposed to have had true Faith, though impious, And that such by God's permission and Power did Wonders in the beginning of Christianity, to make Christ's name and Virtue more famous, seems nothing strange, for God who has perfected 
Matt. 21. 17  his Praise out of the mouth of Infants and sucklings, can also, when it is for his Glory, make himself renowned by the works of wicked men; And this he has done though the particulars related in Scripture are but few, done I say, upon high Designs, ever tending to his own, and the Church's honour. For example.  
27. Balaam an Infidel Prophesied of à Star that should rise out of jacob, and à rod from Israël. The Prophecy tending to the Honour 
why God wrought Miracles by Balaam▪ and Caiphas.  of our Saviour was perfectly fulfilled in him, rightly called the bright Morning star, that illuminated the world. And God most wisely would have this Truth made known by an Infidel for the Conversion of Infidels. Caiphas' an unjust man being, saith S. John, high Priest 
joan. 11. 51,  of that year Prophesied, that JESUS should die for the Nation and not only for the Nation, but to gather into one the Children of God that were dispersed. Two great Things were here intended, the one, to set forth the glorious effect of our Saviour's Sacred death; the other to teach us that God can preserve Truth in the Church as well by an unworthy as à worthy Prelate, his special Assistance following not the merits of the Person, but the Order and Office.  
28. If therefore Judas the Traitor who received Power of working Miracles with the other Apostles wrought any (as most suppose he did) though à Thief, had the purse, and carried 
john: 12: 6  the things given, yet the Gift only followed his Dignity, and proves that, Dona Dei sunt sine 
1: Regum: 19▪ 24:  poenitentiâ, God's favours once given, are not easily recalled. But what shall we say of Saul deserted by Almighty God, when stripped of his Garment he Prophesied with others before Samuël, and sang naked all that day and night. I Answer with S. Augustin, that Gift in Saul 
S. Austin ad Simplic. l 2. quaest. 1.  (though above all Power in nature) was not permanent or Inherent, but only Transitory (granted because he was among the other Prophets) granted I say, then once only, but never afterwards.  
29. By these few and the very like few Instances taken from Scripture the Reader may discover à vast disparity, between Miracles done by wicked men and those others far more Numerous wrought by Christ, and in the Church. Lay them together, you will find, no comparison at all, so true it is, that Miracles wrought by faith and faithful men, ever carry with them more strength, à greater Worth and value. If you ask why then doth not God always make use of these Instruments to show his Power by, with exclusion of Sinners from this Favour? I Answer, this is to teach us, that Miracles derive not their worth from the weak Instruments whereby they are done, but from God the Principal cause, that does them. Now should they always and only be wrought by holy men, some less Considerate might mistake, 
lib. 83. quaest. 79.  and ascribe them to the merit or Sanctity of him that does them, which is an Error, for Gratiae gratis datae, are Gods free Gifts, not ever imparted to the most holy and virtuous. S. Augustin speaks much to this Sense. Sed ideo non omnibus Sanctis ista tribuuntur; ne errore decipiantur infirmi, existimantes in talibus factis majora dona esse, quam in operibus justitiae etc.  
30. Yet some perhaps may think, the glory of Miracles much lessened, if done by Infidels and wicked men. I answer not one whit, when as I said, they are but few, and not comparable either in worth or greatness to those innumerable Miracles, which have been wrought by men famous for virtue and Sanctity. Suppose therefore, that Vespasian the Emperor, as Suetonius Writes, cured the blind and lame, That one Wonder is not comparable to the many blind and lame cured by blessed S. Thomas Cantilupe. But Bellarmin citing Tacitus removes 
Bellar: de notis Eccl: lib: 4 c: 14: Si Ad quartam  all scruple, and says, that Physicians being Questioned whether the Infirmity (in those two pretended miraculous cures) was naturally curable, Answered, that was very feasible, and Consequently not Miraculous. Tertullian there also cited ' thought the Devil, who had placed himself 
Tertullian's judgement of V●spasian's two Cures.  in the Eye of the one, and Leg of the other (and so hindered their use) would seem, forsooth, to cure them by the Emperor's juggling, when he left off to do them more mischief. The like flaws we shall find in other Wonders, when done by the Devil (always mean and of à lower sort) because as I said, his Power▪ is limited and can do nothing, but only by à dexterous use of natural Agents applied together, and this (when God permit's) for Reasons best known to himself, not otherwise. Of pretended Miracles done by Heretics we shall speak more hereafter. I never yet read any worth the scratch of à pen, the least Notice, or Refutation. Or if Miracles be supposed frequent among Heretics, how falls it out, that our Modern Sectaries work none at all?  
31. Others Say, if wicked men by God's 
Miracles wrought by wicked men nothing lessen the Credibily of the Church's Doctrine.  permission and Power work Miracles, How can we prove Christ's and the Church's Doctrine Credible by an Argument taken from Miracles? I Answer very easily. 1. Because all done by wicked men (when God concurr's) tend, as I said at last, to the Glory of Christ and his Church. 2. Such Miracles are but few, Christ's Miracles and the Churches many, great and most illustrious. From these we Argue, and show how Powerful they have been by their admirable effects, manifest in the conversion of whole Nations to Christ and his Church, And hence rationally conclude with Richardus de S. Victore, that à Doctrine propagated by the Lustre of so many known Signs cannot but be from God, and Consequently true.  
32. Though therefore this Inference be Null; One work's à Miracle, Ergo his Doctrine is true, yet this other way of Arguing convinces. I see à whole ample Society of Christians, constantly privileged Age after Age with the Grace of working innumerable great Miracles, in so much that the Power granted seems in à manner, Ordinary, This Inference I say holds good. The Doctrine taught by that Society is from God and sound. Thus we was never yet, nor will be permitted, because rationally Argue for the Truth of Apostolical Doctrine and the Churches also, and further evince, that no Society of men since Christ's time, whether Heathens, jews, Heretics, wicked, or smooth Pretenders to Piety, hath been in any low Degree (much less constantly) favoured, with the like Grace in working Miracles as our one only Roman Church, Therefore, her Doctrine is from God and Orthodox. 
Wonders done by the Devil are no Miracles.   
33. By what is hitherto said, you may easily distinguish three sorts of Miracles. Those done by the Devil as the Principal Agent (ever of the meanest rank) are not properly Miracles, because they Surmount not some hidden virtue contained in natural causes, and such, by the Devil's malice or his Instruments, may be said to prove à false Doctrine, contrary to Christ. Those other which God wrought by Balaam and impious men, were true Miracles, and can neither be intended for à proof of false Doctrine, nor perverted to à sinister End. The Third sort wrought by Christ, the Apostles, and the Church have upon à double account an incomparable Value. First they depend on God as the sole Principal cause, and secondly proceed Ex fide, being ever done by Persons endued with supernatural Faith, and for the most part, very Holy and Virtuous.  
34. Here upon we briefly solve one difficulty which may occur. If false Prophets like Balaam, empowered by Almighty God, can Prophecy or cast out Devils, why may they not also raise the dead, convert nations, restore sight to the 
One difficulty solved.  blind and do all the other Miracles which Christ and his Apostles wrought? I Answer all this, if Providence, to set forth the worth of Faith and to honour the faithful in his Church, will have their Miracles great, glorious, and many, Those wrought by faithless and impious very few, and of less Account. Perhaps the four or five already mentioned and registered in Holy Writ, are the very most (or rather all) that have been wrought since Christianity began, and therefore prove not, that the like Shall be done in future Ages.  
35. Having hitherto spoken of many undoubted Miracles, and further declared, how they differ from Antichrist's Signs and all lying wonders, I might here fitly bring in Dr Still. weak Objections, and also insist upon his strange Answers, returned to two or three great Miracles, clearly set down in another Treatise, But because the Gentleman most busies himself about these matters, towards the end of his Enquiry, we shall, God willing, meet with him there, and in the mean time (to make innumerable most glorious Miracles better known) will condescend to his humour, and follow him as he leads us on in his other Pilgrimages to Compostella, S. Maximins, and so on forward, till we have traveled through all the rubbish which lies between his 465 page, and page 665. That done, we proceed to the end of his Book. I call it rubbish, it deserves no better name, because you neither have one Argument proposed against approved Miracles, nor one Authority, which is not either openly false, wholly weightless, or wholly impertinent. If I make this out in the ensuing Discourse, Dr Stillingfleet will have little cause to glory in his empty Pamphlet; if I do not, Let all the shame He or any can wish, fall upon me. Now to S. James of Compostella.    

CHAP. V.  
In what manner the body of S. james was translated to Compostella. The Conversion of Hermogenes and Philetus by S. james. Of Pope Calixtus his Write. Miracles wrought by S. james manifestly proved against Dr Stillingfleet.  
1. TWo things may be controverted concerning S. James the Son of Zebedee, and Brother to S. John the Evangelist. The one, whether he ever preached in Spain, and this Cardinal Baronius seems less 
Baronius Tom. 9 Antwerp. print. ad ann. 816. Num. 67.  to approve, grounding himself upon à Contest in the great Council of Lateran between Rudoricus Ximenius Archbishop of Toledo, and the Bishop of Compostella; The latter thought the Archbishop of Toledo had no right to lay any command upon him, by reason of the Pre-eminence the Church of Compostella had above all other Churches in Spain, which he endeavoured 
A Centest between two Bishops.  to show, both because the body of S. James is preserved at Compostella, and upon this Account also, that the Apostle yet living preached in Spain. Rudoricus opposed his preaching in Spain, and urged the Bishop of Compostella 
Num. 69.  to make that out, verum Succubuit, saith Baronius, herein he failed, and gave no Satisfactory proof in that great Council.  
2. The second thing called into doubt by Dr Still. is the Translation of this great Apostles venerable Body to Compostella, which happened that very year he was beheaded by Herod at Jerusalem. For this you have an Epistle 
Num. 71.  of Pope Leo the third Cited by Baronius, where it is said, that the dead body being thrown out to dogs and ravenous fowl, was Put into à Ship carried first to Iria Flavia, and thence to Compostella. The manner of its Translation I have now by me, which is taken out of an ancient M. S. Cited afterwards; The substance whereof is as follows. When the Holy Apostles according to the Command of our Blessed Saviour resolved to Preach the Sacred Gospel to an unbelieving world, they made choice of S. Tesyphon, ordained him Bishop, and sent him with other associated Bishops to Preach in Spain, then wholly Heathenish and Idolatrous. These God inspired to take along with them the 
The martyred Body cast into à small Vessel, Came safe to the Frontirs of Galicia.  martyred Body of S. James, which they decently placed in à small Vessel, and more by the guidance of Divine Providence, than by the help of any Pilot safely arrived in the last Frontiers of Gallicia, where then à great Lady called Luparia Lived. To her these wearied Passengers addressed themselves, and earnestly begged to have à Plate of ground allotted, where they might decently bury the Apostles Body, But She, saith my Relation, savage and barbarous, in derision fent them to à Mountain called then Illicinus, where à number of wild Oxen ran up and down; Go, said the Lady, and take of these as many as you can, and then bury your Apostle. When the Servants of God drew near the wild beasts their fierenesse ceased, and they became gentle like Lambs, much after that manner as S. Ambrose in his Haexameron recount's of those beasts that were designed to devour S. Tecla.  
3. Upon this Sight and another wonder which S. Tesyphon wrought in destroying à Cruel Dragon that ravaged there about, by making only the Sign of the Cross, the Lady Luparia, or Lupa was converted to Christ, and turned Her Palace into à Church. Dr Still. citys Joannes 
Dr Sill. pag. 470.  Beleth à learned man and Dr of Sorbon in confirmation of this Story concerning Lupa, and when he has done, as his fashion is, refutes it very learnedly, by à simple Demand. Is not this à Miracle as great and as well attested, as any wrought by Christ and his Apostles? Good Mr Dr. though we are far from judging either this or any other like Story, to be as well attested as Miracles in Holy Writ, yet by your leave, we may discourse and conclude, I think, upon grounded Principles, that all such Stories deserve not contempt. Pray, Sir, reflect, we have in Scripture, that Christ our Lord commanded his Apostles to spread his Holy Gospel 
Mark 16. v. 20.  the whole world over, we have that they did so, we have upon Known History that some preached in the Indies, others in England, others in different Parts of the Universe, and made great conversions justly accounted Miraculous. We next inquire, how or by what means these great Missioneries got into so remote places? Do 
Dr Still. refutes the Story by Laughing at it.  not you think Mr Dr, were all particulars known that we should discover many great favours Shown those blessed men in their Travels, which might justly seem extraordinary, and Miraculous? Here Sir, you have one strange Passage related of S. Tesyphon and his Associates who transported the Holy Body of S. James to Spain, Can you persuade yourself, that to laugh at the Story, as you do, is à weighty refutation, though all this while I propose it not as Gospel? What I find besides in this Relation, is that S. James' Body was buried near to the Mountain Illicinus, now called Mons Sacer, not far from à Fountain and there left by those Holy men, who carried it thither.  
4. Thus much said, we return to Baronius 
Num. 71.  where we are told, that by reason of the great persecution raised against Christians in those parts of Spain (All long since dead, who Conveyed the Sacred Body thither) the Sepulchre likewise where the Treasure lay being hid, and all the Memory of it, forgotten, Behold, saith Baronius, 
Num. 72. Magno Dei beneficio Factum etc.  by à Special Favour of Almighty God, after à large Circuit of Ages in the time of Alfonsus Castus, à most pious Prince, the Apostles long concealed Body discovered itself by clear Signs of light shining over the Briers where it lay. The light was seen for many nights together, not by one only but several By-witnesses, 
Episcopus Iriensis.  Chief by Theodorimus Lord Bishop of Iria, who like another Moses approaching the burning Bush, found the precious Body of the Son of thunder, (so our Saviour named S. james) which God in due time revealed to free Spain 
How the Body was discovered.  from the thraldom of Infidelity, as the happy event of great Wonders wrought there has made manifest, For ever since the Discovery, People from all Parts of the World flocked to the Apostles Sepulchre which God had ennobled with the singular Grace of innumerable stupendious Miracles, And these great Works of Divine Power as Baronius notes well, are better proofs than all that can be Written.  
5. Now comes Dr Still. with à simple Objection. You have, saith he, à Body buried among thorns and Bushes, What then? must this without any Inscription or Characters upon it, needs be S. james his Body and none else? I Answer, Gods 
One Objection answered.  own characters (glorious Miracles) were then and still are upon it, these Written by à Divine hand, surpass in real worth all other humane Inscriptions imaginable. Pray you tell me, had the other Apostles when they preached to remote Countries carried this or the like Inscription upon their Breasts. We are Apostles of JESUS CHRIST, and done no Miracles, or wrought Miracles, as they did, without such Inscriptions, Tell me I say, whether of these two, think you, would have drawn Infidels sooner to the Belief of JESUS CHRIST? I hold God's own Characters far more prevalent, and so they are in our present case. O! but we yet prove not that it was S. James his Body, why may it not be the Body of some other? I Answer first, it is à Body whereby God is pleased to work prodigious Miracles evidently seen by innumerable Eye-witnesses, and Miracles are the Scarecrows our Dr fear's most, whether done by S. James or any other makes nothing for his purpose. Again, supposing the Evidence of Miracles wrought at Compostella, which is undeniable, why should we not rather ascribe them to the Power of God working by the Apostles Body, than to any other unknown Saint that may perhaps Lie interred thereabout. And thus much the Proofs for the transporting of S. James his Body to that place, seem to evince. 3. Joannes Mariana tells us, the Signs 
Mariana lib. 10 de ●eb. Hispani c. 10. n. 10.  we seek for were known, and shows by whom, and in what manner; yet what they were in particular after so many Ages, and the former cruel persecution raised against Christians in that Part of Spain, there is now saith he, little certain memory of them.  
6. Dr Still. Page 471. Quotes Mariana and 
Mariana de reb Hispan. lib 4, c. 6.  thinks he finds no Argument for S. James' coming into Spain but Tradition only; Again, the Dr citys his 5.th Chapter de Adventu jacobi. In my Book printed Anno 1605. I find nothing like these Testimonies in either place, but quite 
Dr Still. p. 473.  different matters handled. Lib. 4. c. 6. He speaks of Antoninus Pius and adds; Quid rerum gesserit in Hispania, Clam est. What things he did in Spain is not known, and it is certain, that he treats of S. James his coming into Spain, not in any fifth chapter of my Edition, 
The Dr errs in his quotations.  but in the 10.th now cited. As blind à Quotation the Dr gives us where he refers us to Mariana. Cap. 12. de Adventu jacobi. That is you must run over thirty whole books (so many Mariana wrote the Rebus Hispaniae) and find out, if you can, that 12.th Chapter. If Mr Dr have 
25. july  any newer Edition of Mariana, it will be no great labour to say when and where it was printed. The most Mariana hath of this subject is in his own Epistle sent to Pope Paul the V (à M S. I have now by me) where with great Submission he mentions many weighty Arguments collected by him concerning the coming of S. James into Spain, which he hoped with leave to make public, and cast both Himself and labours at the feet of his Holiness; More I have not.  
7. A word now of Hermogenes' strange 
Dr. Still. p. 465.  Conversion to Christ by the endeavour of the B. Apostle S. James. The Dr relates part of it, and after his manner jeer's at all. Briefly the Story is thus. After S. James had visited Judea and Samaria, and proved by Scripture in several Synagogues that JESUS CHRIST is the true Son of God, Hermogenes à Magician sent his Disciple 
The Conversion of Hermogenes and Philetus.  Philetus to the Apostle, who told him that his Master Hermogenes could enervate all he had said of Christ, But Philetus seeing the strange Miracles S. James had done in restoring sight to the blind, and cleansing the Lepers, and hearing also of his raising the dead, upon his return told Hermogenes what he had heard and seen, and that now he resolved to be one of S. James Disciples, whereat the Magician highly enraged, commanded the Devils to bind Philetus so fast that he could not stir, But the Apostle who sent his handkerchief to Philetus soon released him, and enjoined the Devils to bring Hermogenes without hurt fast bound to him. This done, Hermogenes clearly seeing the wonderful Power of God working with S. James, much humbled and confounded, became Penitent. Accipe, said he, Poenitentem quem invidentem & detrahentem hactenus sustinuisti. Accept of me, great Apostle, whom you have hitherto patiently borne with as à most spiteful and unworthy Detractor. If replied S. James, thou be truly penitent burn all thy books of Magic, Go from house to house, where thou hast wrought mischief, and recall all thou hast done, restore the money unjustly got by thy Charms, follow JESUS CHRIST, seek to please him whom thou wilt find merciful, if thou ceasest not to be faithful in his Service. Hermogenes overjoyed embraced these wholesome Admonitions, and Promised to comply with every one most faithfully, then falling down at the Apostles feet, I know (saith he, the wrath of the Devils will tear me in pieces, unless you give me something to 
S. james defends Hermogenes from the rage of Devils.  secure me from their rage. Take this my walking Staff replied S. James, and no Devil shall annoy thee. Much more follows of Hermogenes his working Miracles with the Apostles Staff, of his Zeal in preaching JESUS Christ, and proving Christ out of the old Testament to be the true Son of God, the long expected Messiah, and converting many to the true Faith. Some days after these great Conversions wrought, Abiathar the Priest of that year Seditiously raised à storm of persecution against S. James, who violently haled to Herode the Son of Archelaus, was by his command beheaded.  
8. Will you briefly hear what Sport our Dr makes with this Relation? First saith he. You must never ask from whence they had it, it is fully enough, that the name of Hermogenes and Philetus are in the new Testament. I answer, the Dr had more for the small parcel he relates than these two bare names set down in Scripture, otherwise he will be thought the first Contriver of it. In à word, the Story is collected out of so many Manuscripts dispersed up and down several parts in Europe, that unless you say all conspired to register à Fable you ought upon humane 
The whole Story, proved Authentic.  Faith, to yield assent. First it is extant in Codice Osnaburgensi, & Mendensi: 2. In the Queen of Swedens M. S. preserved yet at Rome. 3. It is taken out of the ancient Manuscripts of S. Audomarus. 4. Out of certain M. S. in Marchia, and lastly (to omit others) out of Cardinal Mazarins' Manuscripts. An Extract or collection of all these and many other particulars gathered by two worthy Judicious men about 14. years Since, I have now on the Table where I writ, and hope this comes to more than à proof taken from the two names of Hermogenes and Philetus recorded in the new Testament.  
9 The Dr's Objections proposed against this Story are so profoundly simple, that they deserve nothing but contempt. One is, the mention made of Hermogenes in the present Roman Breviary seems very lean and bare. That is, he would have had the fifth Lesson there enlarged, which some, who are obliged to their Canonical hours might perhaps have thought too long, and well content themselves with the substance of the Story there expressed. Viz. S. james returned to Jerusalem, when among 
The Doctor's simple Objections.  others he had instructed Hermogenes à Magician in the Truth of Christian Faith etc. Another Objection takes all its force from the Drs memory who, forsooth, remembers no Abiathar high Priest since the Days of King Solomon. Had he had but à small portion of Solomon's wisdom he might have reflected, that many things are now out of his remembrance which were once in it, and far more there are, which never got thither. One Abiathar was in Solomon's time, and why might not there be another in Herodes days? The Relation expressly says it, and That's enough for me. I said just now, that the Apostle to secure Hermogenes from the rage of Devils lent him his walking staff. Is not this saith our Dr (very wisely) like one of the Apostles Miracles to give men Instruments for the cudgelling of Devils? Pray, Sir, tell me, when à Saint, as Eliseus the Prophet was, gave his staff to Giezi, did that necessarily imply any Cudgelling Business? I hope not, though if by Cudgelling in this place you mean nothing but à lessening of Power, I wish the Devil for your sake, sound cudgeled. 
Ludovicus à S. Carolo Bibliothe. Pontifiprinted at Lions 1643. lib. 1. pag. 36.   
10. A word now of Pope Calixtus his Writings, where you have the Miracles of S. James largely recorded in five Books. Ludovicus Jacob à S. Carolo testifies, that the Miracles Written by Pope Calixtus the second, are also preserved in M. S. at Oxford, in Bibliothe. Balliolensi n. 213, and at Cambrige in the College of S. Benedict. Moreover that à Book is kept there concerning the Translation of S. James Body. 
Bellovac. spec. Hist. lib. 26. à cap. 26. usque ad cap. 41.  n. 41. The most of them adds Ludovicus, we find in Vincent. Bellovacensis.  
11. The five Books now mentioned of Pope Calixtus are had also in M. S. in the Library of S. Peter's Church at Rome over the Sacristy, belonging to the Canons of that Church, whereof à Collection was made some years ago by two worthy learned men, Godefridus Henschenius and Daniel Popebrochius, famous all over the world upon the Account of their industrious labours. These Writings I have before me, And shall to the honour of this great Apostle briefly select some few of the choicest matters there contained, To transcribe all would swell to à larger Volume, than this whole Treatise is.  
12. The Argument of the Preface of B. Pope Calixtus to his second Book of 22. Miracles wrought by S. James, begins thus. Summopere pretium est, S. jacobi miracula etc. It is à thing of great worth to set down in Writing the Miracles of S. James the Son of Zebedee, and Patron of Gallicia, because they highly conduce to the Honour of our Lord JESUS CHRIST and the Advancement of his Glory. Soon after, saith the Pope. What I have attentively taken 
From whom Pope Cali●tus gathered his writings  notice of (as I passed through several Nations) relating to the Apostles Miracles wrought in Gallicia; what I have learned of others, and seen with my own eyes, I here commit to Writing. Some of these great wonders I took out of Books in France, some out of codicils found in Germany, in Italy, Dacia, and in other remote Parts of the world, yet I recount not all (for that Task would be immense) but only such Miracles of this great Apostle as are undoubtedly certain, and proved true by Authentic Books, and most faithful Witnesses. Reader, Observe in passing, that à whole Book of S. James his Miracles related by Calixtus, is approved in à Breve of Pope Innocent directed 
The approbation of his writings.  to all faithful Christians, where the Book is styled Authentic and of undouhted Credit. In confirmation whereof, the Subscription of eight Cardinals follows adjoined to the Breve, And the first is Albericus Bishop of Ostia, with these words. Ad decus S. jacobi etc. To the Honour of S. James, I do testify, that this Book is approvable, and praise worthy. The original Testimony of the Breve and Subscriptions also, you have in the Library of the King of France, n. 1815. What thinks Dr Still. of this? Will he say what I quote is false? Let that be proved, which shall never be, and I have done? Will he grant what I cite is true? He is evidently convinced, and must yield that the Writings of Pope Calixtus stand firm upon an Authority which passes without exception amongst the best and wisest of Christians. I wish the Dr were one of them.  
13. Now follow the two and twenty Miracles of S. James related by Calixtus in his second Book, but I only touch upon five being most remarkable, and above the force of nature.  
14. One is, Chapter. 3. of à young youth whom the Apostle found dead in à Wood, and raised to life.  
15. A second. Chap. 5. of à Pilgrim hanged up by Thiefs 36. days dead, and brought to life again by S. James.  
16. A third. Chap. 20. of à Soldier by name William, not in the least hurt though his fellow Soldier fiercely struck at his bare neck, and endeavoured with à sharp sword to cut off his head.  
17. A fourth. Chap 21. is of one contracted or monstrously lame, perfectly cured by S. James at Compostella.  
18. A fifth. Chap. 22. of one and the same man, Thirteen times sold and made Captive, whom the Apostle so often released, and set at Liberty. These and the other 17. remaining are still preserved in the Manuscripts of the Vatican Library, as we have related. Show you Mr Dr. fraud in these particulars, or grant them as they deserve to be reckoned of as true matters of Fact.  
19 Dr Still. recount's five or six Miracles 
Dr Still. pag. 474.  more Written by Pope Calixtus, will you hear how profoundly he refutes them and proves all Fabulous? Anno Dom. 1090. certain Germans clad like Pelgrims were going on Pilgrimage to S. James, it happened that in the City of Tholouse their Host by forcing upon them 
Variis potibus, saith my relation gratiâ hospitalitatis inebriavit, Scyphum argenteum in manticam eorum posuit.  several drinks made them drunk, and in the night time thrust two silver cups into the Portmanteaus of two of them, (I read of one silver cup only.) Next morning the avaricious man following in all hast the Pilgrims (now travelling on) accused them of Theft. They innocent Answered, that he with whom the Cup was found, should be held the guilty Person. In fine, upon examination it was found in the Portmanteau belonging to à Father and his Son. Both were brought before the Judge, who mercifully gave Sentence that but one of them should die, and after much complementing between them (saith our Dr) the Son was executed (By the way, the compliment was, that the sorrowful Father offered himself to die in place of his Son) which the Judge not approving, the Father held on his Pilgrimage, and after thirty six days returning to the place where his Son Still hanged, wept bitterly over him. When behold, on à sudden, the young man Spoke, and said. O Father weep not for me, but rather rejoice for all hitherto is well with me, because S. James hath comforted me with Heavenly delights. Whereat the Father overjoyed ran forthwith to the City, called whole multitudes to behold the Miracle, who took his son down from the Gallows, and after à Juridical Trial made hanged up the wicked Host in his place. This Miracle twice related in the Write I have on my Table, is taken out of the Vatican Library. N. 1198. Hear now in à word, how manfully the Dr refutes it. Was, saith he, our Sauviours raising Lazarus after four days to be compared to this? Was ever à more simple Question proposed by à Dr? I Answer, 
A Simple question proposed by the Dr.  Christ's Miracle was greater upon this Account that he wrought it by his own Power, S. James did the wonder here mentioned by Power given from Christ, for whom he died. Ask therefore, Sir, no more such simple Questions, but either prove the fraud, or confess the fact.  
20. Anno 1100. when William Count of Poictou reigned under Lewis King of France à great Plague raged in that Country, in so much that whole Families died if it. At which time 
Heros quidam.  à certain Gentleman much affrighted with the mortality, purposed to make à Pilgrimage to S. James, and set his wife with two small Children upon à horse or mule, but coming to Pampelona his wife died in an Inn, where the ungodly Host robbed the Gentleman of all he had, who notwithstanding that double loss of wife and Goods, held on his Journey, carrying one child in his arms and leading the other by his 
The Apostles singular favour to à distressed Traveller.  side. Not far from Pampelona, à Stranger decently clothed met him, with à strong Ass and bade him make use of the Beast for the help of his Children to Compostella, which he accepted of with hearty Thanks. Once in the night, while he was devoutly at his Prayers in à corner of the Church at Compostella, S. James very glorious appeared, and asked him. Numquid mi frater me nosti? Dost thou know me Brother? The devout Pilgrim answered, No. I said he, am James the Apostle of our Lord, who lent the Ass near Pampelona, make use of it in thy return home, when thou shalt find that hard hearted Host who rob thee dead, And this he found verified. With much joy the Gentleman went back to his own house, and no sooner had he taken down the Children, but the Ass disappeared. This Miracle written by Pope Calixtus, and recorded in the Vatican Manuscripts Dr Still, P. 475. relates, and all he has against it amounts to à mere nothing. 
Prove the fraud or grant the fact.  This saith he, is an Instance of S. James' kindness by land, but Calixtus tell us he was as kind by Sea, First to à Captain that tumbled with his Armour into the bottom of the sea and was brought safe to his ship again by S. James. 2. To à Pilgrim that had the like mischance, whom S. James held by the hair of his head and kept above water for three days, till he came to his Port. Thus the Dr.  
21. Shall we perfect the Dr's short Story à 
Quidam nauta.  little. Both these Miracles Pope Calixtus relates; The first happened Anno 1191. to à Mariner by name Frison, who with his Ship full of Passengers went to visit the Holy Sepulchre at Jerusalem, and was set upon by à Sarracen called Avit Mainon, that endeavovured to make him and all the Christians Captives. While the Sarracens and Christians were close together hard at Fight, Frison the Captain laden with à Coat of Mail, à Helmet, and à Buckler by chance slipped between the Vessels, into the Water when in his heart he called upon S. James, and implored the Apostles Assistance for himself and fellow Christians. S. James appearing took him by the hand, safely placed him in his own Ship, and to the great Terror of the Sarracens conducted the Christians safe to the End of their▪ Voyage. The other Miracle concerning the pious Pilgrim that returned from Jerusalem happened Anno 1104. who casually thrown into the deep sea, forthwith called on S. James for Succour, when behold, another of his companions cast his Buckler after him, and cried out, Glorious S. james free this man from danger. The Passenger 
Per capitis verticem.  cast over board, laying hold of the Buckler, received speedy assistance. S. James took him by the crown of his head, followed the ship through the water three whole days, and brought him safe to the long wished for Haven. A Domino factum est istud, & est mirabile in oculis nostris. Thus my Manuscript.  
22. All the Dr replies, is soon ended. These, saith he, were pretty odd things done at sea. As odd as they are, Sr, prove you the fraud or grant the Facts. Next he demands? What shall we think of S. james making à man to leap from à Tower forty cubits high, without any hurt? Marry, Sr, I hold it à great Miracle, and Ask what you have against it? To make it greater, my Book tell's me the Tower was three score cubits high, and the Story is thus related by Pope Calixtus. Anno 1105. One called Bernard, kept close Prisoner in à Castle of Italy was fast bound 
Two great Miraclrs wrought by S. james.  with chains under ground. Night and day the afflicted Person prayed to S. James for his freedom. The Apostle appearing graciously heard his Petition, loosened his fetters, and said; Come and follow me to Gallicia. Presently the imprisoned man went up to the highest part of the Castle, and by one leap escaped without hurt at all. Yet the Dr has not done, but asks what we shall say to à more Courteous Miracle of à high Tower stooping to the ground? Answer, Mr Dr, was not the standing of the Sun in Josues time à more courteous Miracle, than the stooping of this Tower? Or did Holy Joseph except against the Vision he had of the Sun, Moon, and stars bowing to him, for their being over Courteous? What à strange Humour is this, Our Dr will have Miracles related, and when that's done, nothing contents him unless that be taken away which makes them Miracles.  
23. In à word. This Miracle of à Tower stooping Written by Pope Calixtus concerned à Merchand, who fraudulently cheated of his Goods by à great Person, was injuriously cast into Prison. In this sad condition he addressed himself to S. James by earnest prayer; The Apostle appearing to the Prisoner while his Keepers were awake, commanded him to go up to the height of à Tower which bowed so low that the top of it seemed to reach the ground, and the man went off without hurt or danger. The chains wherewith the Prisoner was bound, are kept to this day in the Church of Gallicia, as à Testimony of the Miracle.  
24. The last Miracle the Dr jeers at, is of à Country man in Spain that presumed to Thresh on S. James' Feast, and going into à Bath at night, the Skin of his back from the Shoulders to his Legs (à Punishment for profaning that Day) stuck to the wall of the Bath whereupon he died. The Miracle is taken out of à Book kept in the famous Monastery of S. Victor in France n. 287. The man lived near Tudel, or Tudelion in Spain, where many Eye-witnesses saw him dead, and his skin sticking to the wall of the Bath. As great à wonder Gregory Turonensis 
Turonensis Mirac. lib. 2. cap. 11.  recount's of à Husbandman, that went to blow upon à Sunday, and taking his Axe to fit something amiss in the coulter of his Plough, the Helm of the Axe stuck more close to his hand, than the Thresher's skin to the wall of the Bath. There it remained two whole years, and could not by force be parted from his stupifyed hand and fingers. Two year's expired, ●he went to the Church of S. Julianus Martyr, and there after earnest Prayer made to the Saint, the handle of the Axe gently slipped down, and his hand recovered its former Strength. A great Number of the like Punishments we have faithfully recorded, laid by Divine Justice upon such as violate Feast, days commanded to be kept Holy.  
25. One, to omit many other, prodigiously Strange, I shall briefly mention, most plainly 
Krantzius lib. 4. Hist. Saxou. c. 3● Bell. de Scriptor Eccles. verbo Albertus.  recorded by Albertus Krantzius, à man diligent in Writing History, saith Bellarmine. In à Village called Colbecke within the Diocese of Halberstade certain wanton rude People on the Sacred night of our Saviour's Nativity, disturbed with their clamours and dance the Divine Office, then celebrated in the Church of S. Magnus. The Priest hearing their Revelling went forth, and wished them to desist, they slighted his Admonition, and danced their round still. , said the Priest, you contemn me and Religion also, Sit vobis circuitus annalis. Dance ye in that round à whole Twelvemonth together, which happened, for they were forced to Skip and jump there night and day without Intermission so long à time; At the years End, most of them died, some few lived, and did great Penance. Thus Krantzius relates the Story, which seems to me as great à Wonder as any hitherto taken out of the Writings of Pope Calixtus. Now if Authors never stained in repute, must lose all credit, because some who believe nothing (but what they feel, or see) wantonly jeer at them, Tell me what is become of Humane Faith?  
26. To End this matter, consider first, courteous 
The proofs where on we rely, and Convince Calixtus Writings Authentic.  Reader, on what grounds our Proofs rely, for the Authenticalness of Pope Calixtus Writings. Ponder. 2. That several Copies of these Writings are dispersed up and down the whole Christian world, Italy, Spain, France, Germany and England yet preserve them. Consider. 3. It seems more than morally impossible that so many different Nations should keep them as Treasures, were all, or the most of the Apostles recounted Miracles, Fables or mere Fictions. Consider. 4. That all sorts of Christians to this day flock with great Devotion to Compostella, And, as many have seen great Miracles wrought there, so many also have experienced the like favours done upon themselves after earnest Prayer made to S. James. And what shall we Judge all these witnesses either mad, or deluded in plain matters of Sense, really seen, felt, and experienced? Consider lastly, what à strange Adversary we have of Dr Still.? We produce our Authors for every particular hiherto plainly laid forth; He to Oppose us, hath not one living or dead, that ever called into doubt what I quote, or, excepted against my Testimonies. We to advance the Glory of à great Apostle, seriously relate Matters as we find them recorded; He to dishonour this loyal Servant of JESUS CHRIST, spitefully endeavours to render all ridiculous, And thinks, forsooth, because an Ass (à contemptible 
The Dr opposes nothing against us.  creature) enters one Story, and the stooping of à Tower another, the real Miracles ought therefore to be slighted. We finally raise upon humane Faith every Wonder hitherto recounted to à high Credibility, the Dr, brings nothing against us, but his own peevish Incredulity, while he tell's us with à jeer of the pleasant tastes of S. james his Miracles. That is, as I said, you must first take off all Marvel from à Miracle, and 'tis fit Lettuce for the Dr's lips, otherwise not tastable, much less digestable. Tell à Heathen of Elias dividing the waters of Jordan with his cloak, and passing over the dry Sand with Elizeus, will he not think ye follow the Dr's strain, and say. Here is à pleasant Tale of an old man's cloak? To such feeble shifts Incredulity leads men, that reject all faith humane, and Divine.   

CHAP. VI  
Of the Dr's Pilgrimage to the Vial of S. Mary Magdalen in France. The Truth of that Miracle Proved. Cavils answered. Holy Relics vindicated from the Dr's Calumny. Whether Protestancy be à grave Religion. Of D john Launoy's Virulency.  
1. NOte. 1. We inquire not in this place whether S. Mary Magdalen whose Vial is kept in the Church of S. Maximin, be that Poenitent and once sinful Magdalen or another, Sister to Martha and Lazarus raised from the dead by our Saviour? Caesar Baronius citys Origen, S. Chrisostom, S. 
Baronius Ann. Christi. 32. n. 20.  Hierom, and S. Ambrose, who seem to make them two distinct Women, though Origen (saith the Cardinal) retracted his Opinion. S. Austin speaks doubtfully in this point. Ecce, 
S. Austin de consens. Evang. lib 12. c. 79.  saith he, Sorror Lazari si tamen ipsa, See the Sister of Lazarus if yet She be the same that anointed the feet of our Lord; and wiped them with the hair of her head. Some Authors quoted by Joannes Ferrandus favour much the Opinion 
Ferrand. l. 1. Disq. Reliq. Cap. 1. a. 1.  which admit's two different magdalen's, the one out of whom, our Lord cast seven Devils, The other à Virgin, and Sister to Martha, and she it was that brought the Christian Faith to the Province of Marseils, and with it (may the Tradition of à whole Nation gain belief) the Vial we shall now speak of. Baronius 
Baron. n. 22  cited learnedly opposes those who admit two distinct Magdalen's, and Says there was but one only, who with her tears washed the feet of our Lord, Sister to Martha and Lazarus.  
2. We inquire not how or by whom, the Vial yet preserved in S. Maximins Church was conveyed thither, yet have thus much upon Record, that when our Saviour was crucified, and one of the Soldiers pierced his sacred side with à Lance so violently, that blood and water in great abundance gushed out, the Blessed Virgin and other women present, gathered up with great reverence as much of it as they could, though mingled with the earth or sand under 
Metaph. 15 Augusti Baronius Ann. Christi 34. n. 127.  the Cross. This Metaphrastes recount's out of Very Ancient Monuments, And Baronius approves, who speaks much of the Admirable courage of the Blessed Virgin in taking down her Son from the Cross, pulling out the nails from his hands and feet, embracing his Sacred Body, and bathing it with her Tears, as the Church Sing's. Stabat Mater dolorosa juxta crucem lacrymosa etc. Moreover we know, that as after the death of S. Stephen the first Martyr, the number of Christians increased, so also the Persecution against them raised by jews raged most violently, whereupon the Disciples of Christ, were sent and dispersed up and down several Parts of the world, to preach the Gospel. See more hereof in Baronius, who adds 
Baron. Anno 35. n. 4. & 5.  that in this dispersion of the Disciples Ananias went to Damascus, and at the same time Lazarus, Mary Magdalen with her handmaid Marcelia (bitterly hated by the jews) were not only banished Jerusalem, but barbarously also cast into á Boat without Oars, yet by God's special Providence arrived safely at Marseils. For this Baronius citys in his Margin. Manuscript 
Baron. n. 5.  Histor. Angl, yet preserved in the Vatican Library. Reader, for your greater Satisfaction 
Bellavo. Tom. 4. Spec. Hist. cap. 9 95.  in these particulars, please to peruse at leisure Vincentius Bellavocensis, that done, you will find no great difficulty in yielding S. Mary Magdalen the singular honour of carrying with her that precious Relic of our Saviour's Sacred blood enclosed in à little Vial, and leaving the Treasure to the Inhabitants in Marseils, whereof they have good assurance by Tradition perpetuated from Age to Age. These matters waved.  
3. My task is now to prove what I asserted 
Disc. 4. c. 8. num. 1●.  Reason and Religion, to this Sense. Viz. That the Sacred blood contained in the forementioned Vial, though at other times hard, black, and congealed, yet every year grows red, liquifies, and visibly boyl's up on the day 
Sil. tom: 2. c. 12. p. 105 under the Title Mira. perpet:  of our Saviour's Passion, Usually called Good Friday. The like Wonder is seen, saith Silvest. Petra Sancta the first day of January on our Lord's Circumcision, and on the Feast of the Holy Cross May 3: Silvester moreover observes that upon the Change, or correction of the Calendar made by Pope Gregory the XIII. this Miracle which before was seen on the now named Days answerable to the old Account, keep's yet the same days. Viz. Good Friday, the Circumcision etc. But according to the new Change, or correction of the Calendar.  
4. I proved the visible liquifying or manifest boiling up of this Blood. 1. By the consent of à whole ample Nation, the Kingdom of France. 2. By the Testimony of thousand Eye-witnesses, who have seen it, And what Proof can be greater? 3. Laurentius Surius tell's us That when Anno 1497, He went cut of pure Devotion to visit the Cave where S. Mary 
Surius to. 4 ad 22. July.  Magdalen lived in high Contemplation, Her Venerable head was shown him very great, bare, without skin to the Skull, excepting only one little Particle of flesh upon her forehead, which our Saviour is said to have touched. I saw moreover, saith Surius, à glass Vial with blood in it of à middle colour between black and red, and this the Saint standing near the Cross when Christ suffered, took up mingled with the earth it fell upon. All, adds Surius, I conversed with, plainly avouched without hesitation or doubt, that the Blood shut up in the Vial Visibly boyl's every Friday in the Holy 
Silvester cited p. 99  week of Lent. I saw also saith Silvester Petra Sancta S. Mary Magdalen's Head in the Town of S. Maximin, had it in my hands, and admired the gracious Symmetry of it. Whereby one may Conjecture what great beauty and Comeliness once adorned that Countenance. This Skull and the particle of flesh yet cleaving to the fore head, Clichtoveus also beheld, witness 
Clichto. de trib. Magd. part. 1. p, 34 Ferrand. l▪ 1. c. 4. Art, 1. post medium Silu. p. 106.  Joannes Ferrandus cited.  
5. Now to rescue the Truth of this liquifying Blood contained in S. Mary Magdalen's Vial from all doubt or opposition, please to hear what F. Silvester quoted, recount's as à most clear Evidence of the Miracle. For his own greater Satisfaction He wrote à large letter to à Religious man, than Prior of the Dominicans Convent Called S. Sixtus at Rome, who before had been Superior 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 etc. S. Mary Magdalen, à Guest, à Teacher of Faith, and of Holy Conversation in the City of Marseils, where; God directing the Vessel that carried her, she hàppily arrived, is said to have brought with her not an Alabaster Box full of precious Ointment, 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 Cross at Christ's Sacred Passion, And that She being to departed 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 grows red, melts and bubbles up, though the rest of the year it be 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 persuade 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 follows 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 Friday in the Holy week (not every hour of the day) but near Noon, 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 itself, grow red, liquify, and boil 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 glass as it falls, and presently ascends again. This Motion visible 
The answer to that letter.  to all, continueth about an Hour, that time expired, it leisurely returns 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 man's Memory, while not only the Kingdom of France, but the whole world both admires and approves the Wonder. These things I writ, not only as à prudent Esteemer but also as à diligent Spectator and à most faithful Witness of this Miracle, and to Authori●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 joannes Richeome, Prior Conventus S. Sixti Ordinis Praedicatorum.  
The Dr has here à hard Task, for he must either prove this Religious man an Impudent Liar, and all those innumerable Spectators of the Miracle to have had their eyes dazzled, 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 mere empty words, not worth mentioning. Our Saviour's Blood (saith he) was 
Page 477.  never shed to show 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 Belief, 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 Relics and Miracles in the Roman Church, whereat some of the Wiser abroad, shake their heads, and are ashamed of. Doctor you may here justly hid your head, and be ashamed of this Talk at random, no less boldly spoken than coldly made out by you. Produce me but one of those called Wise men of our Church, that slight Relics, or Miracles Authoritatively approved, and 
No Catholic Author denies Miracles, or Relics of Saints.  I will either show he is no Catholic, 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 Eye-witnesses and most approved Authors, What have you against them? Nothing but à few vain insignificant words much to this Sense. We magnify Miracles still, as though the People of England were as capable of being made fools, as ever, That you abhor the Hypocrisy 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. Which 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', Grecians, Georgians, Arians, Monothelits, laugh at the folly of your more than ridiculous Reformation. Catholics 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 Belief 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 inquire after your Unity in Faith (the life and soul of Religion) and you show us the ghastly Spectacles of endless Divisions amongst Protestants, Quaquers, Latitudinarians, and no man knows 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 broached it, and your Patents are nothing but à Blank, or white paper without Licence from God or man, to teach as you do. Yet all is Grave and serious. We ask where are the indefatigable Missioners sent by you for the Conversions of Heathens and Gentiles to the remotest Parts of the world, à noble Function where in the Catholic Church only, and most justly glories? You like lazy Drones (not daring to wet à foot) sit at home, well clad, and better fed, dallying with your Wives and Children,) Yet all must be thought Grave and serious. Let any impartial man cast à serious thought upon our Nation one Age since, unfortunately divorced from Christ and his Church, and compare its present condition with that it once was, when Catholic Religion flourished there, he is blind and besotted, who see's not à Notorious difference, 
What ruins followed Protestancy.  and now much to the worse. More Atheistical Principles have poisoned men's hearts, more Fantastic Opinions have been vented, more Kingdoms undone, more temporal Lords deprived of their Sovereignty in Germany, France and Netherlands, more Churches overthrown, more Bishops banished, more havoc made of all that Good is, more Innocent blood shed, since this new Tragical Gospel troubled Christendom, than à thousand years before had shown in time of Popery. These are evidences clearly laid forth by Br●rely, whether Grave and pious, let the world Judge, And. 
Brerely Protest. Apol. tract. 3 sect 2. But chief in his Preface to the Reader. As also in à little Book printed at London 1653. called Jerusalem and Babel. The II. Edition.   
10. Here, Mr Dr, because you tell us à severe Account must be given to God of what we say concerning Religion, I hold with you, and am sure, That no less severe account is to be given of What you and men of your Gange have done against it. Our Eyes (as I told you in another Treatise) yet see the horror, and our hearts bewail the sad Do of your impious and worse than barbarous Reformation. You have turned the Ancient Bishops out of their Sees, Religious out of their Cells, Nobles out of their Estates, and men out of their Wits. You have turned unity into Schism, Religion into Policy and Virtue into Hypocrisy, You have defaced Our Churches, demolished our Monasteries, pulled down our Altars, as if the memory of Christ, and the Temples where God was once worshipped, were hateful and abominable to you. Yet contrary to all 
The Reformation of Protestants, barbarous.  conscience and Justice; you enjoy the Incomes, devour the Substance left by Ancient Catholics to those only, who said Mass, adored the Sacrifice of the Altar, Prayed for the Dead, honoured Saints, and served God in the Religion called by you Idolatry. How can you do this without public 
Cor. 1. 8. 7.  Scandal and open Injustice? S. Paul in one Epistle tell's us of some much Scandalised, when they saw others eat meat offered to Idols, and ye Gentleman, make no Scruple to feed upon the temporal Goods given, as you say, by Idolaters (our Ancient Catholic Benefactors) to maintain Idolatry. These Goods never (God knows and you know well) left to you or any of your race (by express will and Testament of the Doners entailed upon the Catholic Clergy and Religious) you unjustly appropriate to yourselves, And thus, forsooth, Idolothyta Things offered to uphold Idols (such are our Images, say you and the blessed Sacrament we adore) relish well and please your Appetite; The Procedure, Mr Dr, is not only Scandalous to your weak Brethren, but besides, as I said now, plain Theft and open Injustice. Of this Injustice as also of all your impious Sacrileges, you are to give à strict Account before an Impartial Judge in the Vale of Jehosophat where it will appear, whether you have wronged those Bountiful long since deceased Catholics, whose bread you eat, I or you in drawing up this dreadful Charge against you.  
11. To conclude the Point hitherto pressed, 
Nothing in Protestancy, either grave of serious.  Tell me, Sr, I beseech you, what is it that appears Pious, Grave, and Serious in this your new nothing of Protestancy? Where are your mortified Religious, that keep strict Abstinence? and Spend their time in Prayer day and night ● Where are now your retired Hermits, your Solitary Virgins, shut up in Cloisters without hope of enjoying Friends or acquaintance any more? How many have you drawn by your Protestancy not only from Heresy to Faith, but from vice to Virtue, from à Sensual Life to Austerity, and mortification? Catholics give you yearly, yea Monthly, à large Catalogue of such self Deniers; The Rich freely become poor, the avaricious Liberal, the Proud humble, the Impatient meek, the Secular Religious, and often quit amples Fortunes to enjoy God in à retired Cell. These real and generous Actions the old Catholic world (and we yet) highly esteemed Things Pious, Grave, and serious, as known and owned Marks of true Religion, but your Dull and barren Protestancy yeild's no such Fruits, wherefore Erasmus cited by me in another Treatise (one of great account with you) Speaks home and pertinently. Giuè me the man (saith he) whom this new Gospel of à Gurmandizer hath made abstinent, or sober, of Fierce and cruel, Tractable, of an Extortioner Liberal, of an unchaste Liver, continent, and I will Show many that are grown worse than they were before.  
12. But there is none I ever read, that with 
Catholic Apology from p. 259  greater Energy lays forth the known Virtues (obvious to Sense) in Catholic Religion (never practised or heard of among Protestants) than that noble Person of Honour in his late incomparable Book, entitled the Catholic Apology, with à Reply etc. Reader, peruse this excellent Author's discourse directed to Dr Sill. Here (in 
The gravity and piety of Catholic Religion, laid forth by à Person of Honour.  Catholic Religion) we shall find (Saith he) great Generals and Captains (who being made sensible that after all their Victories, they were not●withstanding Cowards and Captives to their own lusts and Passions) turning presently their fury upon the new discovered Enemy, and retiring to some Desert or By-place, there to begin à Cruel combat, never to be left of till by God's assistance (for whom they fight) they become more than Conquerors. Here we shall see à delicate Courtier clad in soft Clothing, and abounding in all excess Imaginable, awakened on à sudden out of his Sensual Lethargy, and then instead of accustomed indulging Passion etc. We shall hear that he is become à Servant of the most Abject, and that his dwelling is in Lazarettos, Pesthouses, and the like loathsome places, no service being waved by him of Comfort, to those distressed, whether it be to dress their stinking wounds, or to receive their last infected breath whilst he here's their Confessions, and prepares them for another world. What have we like this among Protestants. Here we shall see a rich Merchand àdding house to house and field to field for many years, opening in the End his Eyes, and selling all he has for the relief of the poor and needy, To purchase that inestimable jewel so often recommended to him by his Saviour, and so after incessant labours he lays 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 etc. Nor doth this Penitent Magdalen rest thus, but taking haircloth for her Attire, and à sharp Discipline for her Companion, calls herself often to account for her past Abominations, and with bread and water, or à poor Claresses diet, daily 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 Catholic Religion gives in Evidence of many.  
13. Our Person of Honour goes on. There is no English Traveller but will Affirm, that in any one Popish Town of our Neighbourhood, as in Paris, Gant; Antwerp, Liege etc. 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 else, that either Revelation or reason calls 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 Stillingfleets own Religion) When they are to represent à Holy and heavenly man speak of à Minister, or bring him on the Stage? No certainly. 'Tis his part to be there if they intent to make the Auditors merry; But when they express Sanctity and devotion in its greatest Lustre, we 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 stupefied Protestancy to be thought à serious Business, and Popery (God wots) à hindrance to Good life; That is, when Monarches and Princes quitted their Crowns and Sceptres 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 Virtue, are in the Dr's opinion to be looked on as hindrances to à Good life. Now since the Dr will have Popery so destructive (adds this Person of Honour) and his Religion so conducing to good life, I defy 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 Heroic and pious Actions, most of which have been equalled in every Age by their Catholic 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 etc. we may with modesty say, there is no more comparison between the Dr and this noble Adversary, 
The great natural Talents, an● 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 pretty 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 days, the poor horse returned to his Master, quite changed was very lean, little remaining but Skin and bone. The Owner much wondering at the Change Asked how his horse became so meager? O said the Traveller, Sir, though the poor beast outwardly appears, as you see, very thin and starved, yet he is fat, and well to pass Within. The Story (whether true or no import's little) well expresses our Protestant's Mortification and Virtues kept (from appearing) within doors, though our saviour commands quite Contrary. Sic luceat lux vestra etc. 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 Usurer in the world his Liberality, if the one by saying he is learned Within, and the other interiorly liberal, may serve the Turn.  
15. In à word, Reader, summon up the very most or best that bears à Semblance of Religion amongst Protestants, it amounts only to much Vain and Idle talk now and then bawled out on Sundays, whereof you have Instances Good store in those late Books Written by one that vows 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 we must lay out for Christ, close with Christ, rest, and lean, role, toss, tumble and wallow on Christ etc. Another preaches of Meditation, and makes great Discoveries. Meditation 
Page 125.  is like chewing of the cud, like climbing up into à tree, like digging Spiritual gold out of the Mine of the Promises, like the Selvidge which keeps the Cloth from ravelling, like à Hammer that drives the nail to the head, like going to Plough, like à Gun full of powder, with much more. A third takes for his Text. But his delight is in the Law of the Lord, and gravely observes an Emphasis in every word, and that the first Word, But, is à But indeed, or à Hogshead full of Spiritual wine, he will broach it, taste 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 jacob, and said, Behold thy Son joseph cometh to thee, presently made it out, that his Text was à spiritual Dyal, for here, saith he, are twelve words which represent the twelve hours, and the word (Behold) is the hand of the Dyal that points at every word in the Text. Now as it must needs be one of the clock, before it can be two or three, So this Bawler will handle this first word And, (à small Particle,) but small things saith he, are not to be despised. Matt. 18. 10. Take he●d you despise not one of these little ones. For this, AND, is as the Tacks and loops amongst the Curtains of the Tabernacle, the 
Some Preachers ridiculous.  loops did couple the Curtains, So this, AND, being put into the loops of the words immediately before, doth couple the Text to the foregoing Verse, and sews them close together. To tell you more of this stuff; how Souls ought constantly to gape after the Lord, even as Oysters gape, how they are laid à bleaching, or how the Sun of Justice (CHRIST) passed through the Twelve Signs of the Zodiac to whiten them, would be no less ridiculous and sportive to the Reader, than these rare gifted men's Sermons were to their Hears, yet Gentlemen, saith the Dr, our Religion is à grave and serious thing, and à severe account must be given to God of any thing, we say about it. If what is here briefly hinted, be grave and not in à high measure Comical, all Notion of gravity is lost with me.  
16. It will, I know, be replied. The most of the English Clergy preach not thus. Very true, for many do it much worse. Such are those who after à half years hammering on à Sermon, briskly mount the Pulpit as if it came by Inspiration, and thunder out little but hard 
Others worse.  Greek words, and Vengeance against the Pope and Popery, who with one hours' Breath, idly spent, thought to Preach down twenty old Catholic Positions by à pretty Twirl, or eftsoons saying in Greek. From the Beginning it was not so. Such are those who more preach Themselves, than Christ Crucified. That is, feed the Fancy with à Jingle of words choicely laid together▪ but touch no hearts; These they leave as cold and frozen as the Stones they stand on, yet all must be thought grave and serious, Though 
Heb. 4. 12  the Apostle tell's us, that the Word of God is lively and forcing, reaches to the Division of the Soul, and Spirit etc. Such finally are those, whom the Gospel boldly rebuk's. Dicunt sed non faciunt talk on, but blast all That's said, in doing quite Contrary. I have both heard and read of no mean Clergy man amongst Protestants, who upon Proofs taken out of Scripture and Fathers, shown that Abstinence from flesh on Days appointed, aught to be observed, yet the very next Friday no 
Hypocrisy Scandalises,  (Christmas day) was found by à Friend with à good Capon and some Partridges before him. The Divine after à little Pause said, Sr, let not this Scandalise you, for you know Fasting and Abstinence, are only Self denials. In reality there is nothing I love like fish, and therefore to check the lust of my Appetite, I am content with these few Birds. What's this, but Saying and not Doing, in à word plain fraud and Hypocrisy, Those evils Dr Still. pretends to abhor? Would he did so seriously, but all is not Gold that Glisters, for what we often read proves too often true, Sunt multa fucis illita quae luce purgentur tuâ. Much that naught is, and rotten at the root, lies under à fair Outside of foul Works, which God at last discovers.  
17. Mr Dr, did our Catholic Divines either Preach, or do like these, They would become hateful but (Thanks be to God) all is Contrary. One preaches every day in Lent, and as occasion falls out highly commends, and pioussly exhorts to observe that Duty of à long Abstinence. But is here all? No To persuade the more efficaciously by good Example he abstains himself from Flesh, not only during the time of Lent, but some, the whole year long, yea all the days of their life. Such men I know. Have you, Mr Dr, any that Preach and do like them? Have you any that undertake à whole Advent, when by reason of the approaching Feast of Christ's Sacred Nativity, every Orator has occasion to lay forth the Poverty, and Obedience, of our Infant God? Our Preachers do this with great Benefit to their Hearers, and work strongly upon hearts, by good Example, by real deeds, and laudable Effects. They insist much upon the Contempt of the 
In what manner our Catholics preach.  world▪ and in good earnest contemn it, using nothing as their own. They preach Christ's Poverty and practise it, their , Diet, Lodging (despicable in your eyes,) are so poor, that in case they reach to what is necessary for life, 'Tis enough and deemed Plenty, And their Obedience is so riged, that notwithstanding the Eminent parts wherewith God has endued many, They cannot see à Friend, or 
They practise what they preach.  stir à foot abroad, but with leave given by Superiors. Add hereunto their many other Laborious Employments, as is the due attend Penitents upon Sundays and Holidays, their frequent visiting the sick; Though called on at Midnight, no delay made, they run in the cold of Winter, And, which may be an eternal Confusion to your uncharitable Lazy lives in England, if à Plague or great Mortality by God's permission seize upon à Town or City, These very men willingly Hazard health, and life, and no few of my acquaintance, have died in that hot Service. This, Sr, is to Say and Do, and I hope both Grave and serious. If you have any Thing like it Speak out, and shame us, otherwise to Tell us; Gentlemen, Religion is à grave and serious Thing, while you show us no real effects of Gravity, but These and the like barren Negatives. No Austerity, no interior Mortification, no Fasting, No converting of Souls to the better, No practice of Poverty, No strict Obedience, No quitting your Beds to visit the sick, No assisting the Infected, and which undoes all, nothing like à Miracle amongst you, neither when you began your new Whinsey, of Reformation or ever since. To talk Î say, as you do of Gravematters without grave Substance, is mere Hypocrisy, à Canting Language, odious and offensive to God and man. Thus much of à short Digression, it remain's that we solve some Objections proposed against the Miraculous Vial at S. Maximins.   

More of the Miraculous Vial. Holy Relics defended. Of Dr Launoys Virulency.  
18. Dr Still. Object's first. If we must believe S. Mary Magdalen's Vial, why may we not as well admit the rest of your Church Relics, for example, 
Dr Still. page 474.  the Foreskin of Christ, which as Cardinal Tolet saith, hath wrought great Miracles at Calcata in Italy, and yet Ferrandus tell's us that Germany, Flanders, Lorain, and France boast of having it? Answ. Where we have the like Authority for other Relics, as for this of the liquifying Vial, we prudently yield the like assent upon humane Faith, and therefore own what grave Authors Writ of the Sacred Prepuce. 
Ferrand, lib. 1. Disq. Reliq. sect. 1.  Viz. That as Ferrandus witnesses, the Blessed Virgin à little before her Assumption, committed that Relic to S. John with some of our Saviour's precious Blood▪ which She sorrowful Mother, when her Son was taken down from the Cross, carefully gathered out of the Wounds of his crucified Body. And shall we call this into doubt saith Ferrandus, when the Queen of Heaven in after Ages gave Assurance of it to 
S. Brigit Revel. 6.  S. Bridget, yet living upon earth? The Dr replies not at all to this Authority but only frigidly Says, it were Good to understand where the Prepuce is? It would, Sr, be likewise Good to understand where your Protestancy was two or three Ages since, make you but thus much out upon any Revelation imparted to S. Brigit, We will yield it once à Being in the world, yea and more, à longer Continuance; But never yet could you or any say, where or in what place it was. The Sacred Prepuce Mr Dr once committed 
Why the sacred Prepuce cannot be Supposed lost?  to S. John, cannot while so many lay claim to it, be supposed lost, In case some be mistaken in judging they have it, and have it not, the Error arising out of invincible Ignorance, is pardonable, and in Justice not imputable. O but Says our Dr, The same worship is given to all those places where its thought to be, And, (as he pleases to Suppose) Miracles likewise equally wrought there. Answ. Where God vouchsafes to work true Miracles by that Relic, there I say it is, and therefore will sooner grant it multiplied by Divine Power in many places, than unreasonably dare to deny the Miracles. I know Ferrandus solves the Difficulty 
Ferran. lib. 1. c. 2. sect. 2▪  another way, and thinks those several Prepuces are only so many divided Parts of the Umbelical Reins, yet preserved in Italy and other Countries; But I willingly wave this Authors long discourse, and in lieu of it Propose à second Objection.  
19 S. Athanasius cited in the 2. Nicene Synod 
Athanas. lib de Passione Imaginis Domini.  seems to assert, that no other Flesh or blood of our Saviour remain's now on earth, besides that in the Holy Eucharist. I wonder the Dr makes use of these words, because as Quoted by him, they necessarily prove the Blood in the Blessed Sacrament to be truly and really Christ's Sacred Blood, For if none really remain on earth but that in the Holy Eucharist, that most certainly is Supposed to be the true real Blood of our Saviour; So if any truly say, none is in the house but Peter, the Assertion necessarily implies Peter to be there. Briefly; Cardinal 
Bellar. de Ecc Scrip. Anno 340. S. Athan.  Bellarmine Answer's, that the Book cited is not held the Work of the Ancient Athanasius, but of some other Author much later. Again, Saith he, the late Quoted words are not all extant in the Greek Copy of the Nicene Council nor recorded in the Version of Anastasius Bibliothecarius, Therefore seem an Addition foisted in by some, after the debate had before Pope Pius the second, concerning the Sacred Blood of Christ. Moreover saith Bellarmine, to Assert that none of our Saviour's Blood remains on earth besides that in the Holy Eucharist, contradicts the Tradition of the Church of Mantua, which glories in preserving part of the Blood, which truly issued out of our Saviour's Side, and Pope Leo the third, (then) eight hundred year's past, declared it to be so, who as many French Writers recount, went at the Instance of Charles the Great to Mantua, with Intention to be informed of the Truth, as likewise of the Miracles wrought there by Virtue of that precious Treasure, where the Pope receiving full Satisfaction, approved all by à special Bull as Baronius cited by Bellar. witnesses. For à 
Baron. tom 9 ann. 804 parisians. in Henrico 3. Rege Angliae p. 717.  Conclusion of this whole matter Bellar. quotes Matthew Paris who Says, that the Patriarch of Jerusalem sent to Henry the third King of England à little Vial containing à rich Present, the Very true Blood of our Saviour, which was received with great joy and Veneration all England over. Our Catholic Bishops then preaching in their several Districts, highly esteemed the Gift, and shown of what worth it was, with much Zeal and fervour.  
20. Ferrandus Quots these words out of Pope 
Ferran. sect. 1.  Pius his Bull. Veritati fidei etc. It is no way against Faith to affirm, that our Saviour in memory of his Sacred Passion left here on earth some parts of his own precious Blood, whereunto, (besides Leo the third) two other Pope's Sixtus the Fourth, and Julius the Second accord with à whole Legion of Catholic Divines, saith Ferrandus. The Testimony also of Euthymius 
Euth. Monachus Zigabemus in coufut. Sectae Saracenicae.  in his Confutation of the Ismaëlits or Saracens is here most memorable. Non umbram Christi etc. The Blood, saith he, which ran down from the Body of our Crucified Saviour, proves, that we have not à bare Shadow or Semblance of Christ, but Christ really Crucified in mortal Flesh, This Blood is yet kept amongst Christians, and visibly boiling up, cures many Diseases, and that it is our Redeemers Blood, most clear and contestable Miracles make manifest. I hope These few Authorities and many more alledgeable, may happily teach the Dr to rule his Tongue better, and to Surcease from his roaring out against our abusing Mankind with Vials, and turning the most Holy Religion in the world into à mere Show and Ceremony. Mere empty and peevish words, void of weight, and all shadow of Reason.  
21. A third Objection. All the Blood of our Saviour Shed in his Sacred Passion was as many hold, reassumed at his Resurrection, Answerable to an old Maxim. Quod semel assumpsit non demisit. The Dr to his shame blindly stumbles upon the Difficulty, after he had (as it seems) read Ferrandus his clear Solutions, but was willing to 
Ferran. cited sect. 7.  conceal what he would not have à Reader know. Briefly; None Saith Ferrandus, can Assert that our Saviour reassumed all the Parts of matter added to his Sacred Body by continual Nutrition, without making it of à monstrous Bigness, yet those particles once were united to his Divine Person, though never reassumed, Why Therefore may we not Say, that as our Redeemer left on the one side great Quantity of his Blood as à Testimony of his dear Affection to Mortals, who reverently preserve it; so on the other, when he risen from death He resumed so much Vital Blood (perhaps, saith Ferrandus, taken from some other matter) as was sufficient to constitute his Glorious Body in à perfect State of Immortality. Again, were it needful, Why might we not assert, that, that copious torrent 
The Dr may think this Doctrine Strange But that's no matter. Let him read Divines.  of Blood which fell from Christ in his bitter Passion, remains yet Hypostatically United to the Divine Person? His dead Body lying in the Grave retained still, (all confess) the Hypostatical union, and so did his glorious Soul in Limbo, Though all that time far distant from the Body. In like manner, that precious Blood which plentifully gushed out of his Veins, may, to verify that Maximin both be reassumed, and yet still remain on earth in Mantua, in S. Maximins Church with the Xantons also, and some other Parts of Europe. And thus the Divine Blood now shut up in our Saviour's Body in Heaven And here on earth in the Blessed Sacrament, may without Prejudice to Faith, be thought Individually the very same, yea (and were this certainly known) adored likewise with Latria, or Divine worship. I am Sure the Doctrine is held sound by the learned Gregory de Valencia, and maintained by many other great Divines.  
22. Yet Ferrandus Cited. §. Addo Sudorem. 
Valent▪ in 3 P. Disp. 1. quest 5. punct. 1. Dul. 3. Lucae 22. v, 44.  Pondering that Passage in S. Luke. And his sweat became like drops of blood trickling down to the ground, curiously observes, that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly signifies grumos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is concrete, or little clottered Balls of Blood, which condensed by the Cold of the night, trickled down in that Agony, And however mixed with earth, were afterward gathered up by careful hands, though the Dr simply tell's us▪ S. Magdalen had no time at our Saviour's Passion to do that service to her Lord and Master. Now these very Particles, or precious drops may well augment that Treasure, whereunto so many lay claim, and prudently Judge, they yet have in keeping some Quantity of our Saviour's sacred Blood. And truly, when, no meaner à man than Pope Clement the V earnestly solicited Henry Bishop of Claremont, to have but à small Portion of our Saviour's Blood sent him (than in that Bishop's custody) This fact alone, recounted by Ferrandus, Shows (methinks) what high esteem the greatest Prelate upon earth had of that highly valuable Treasure.  
23. It is Strange to see what slight Stuffe follows 
Lib. 1. c 2. sect. 3 § lacrymas.  in the Dr. When Ferrandus Proves out of excellent Authors, that our Saviour's Tears (perhaps more copioufly Shed than those of the Penitent woman Luke 7. 37.) are yet preserved in France, and moreover Shows out of Antiquity, that Tears have been kept very long. The Dr Medles not with his Proofs, but wonders at the matter, and thinks it à pretty competent Miracle, that tears should last so long. Again, when he Assures us upon undeniable Authority, that some Locks of our Saviour's hair, some parts of his swaddling bands, with his Seamless Coat (Relics easily kept without Corruption) are yet in being, and tell's us where, and in what places, The Dr still wondering Answers no Authority, 
Lib. 1. c. 2. sew. unica.  But jeers at all. Lastly when he makes it clearly out, that à considerable quantity of the Blessed Virgins milk (naturally more liable to corruption than hair or ) continues yet preserved with great Reverence in Judea, Italy, Spain, and France, the Dr got into à Jocular humour, laughs at the Author, but finding his Reasons and Arguments too hard, very wisely as his fashion is, waves them, in à word replies to none.  
24. Here is one attested by as grave Authors as ever wrote, and well wroth the Readers knowledge. In the time of Baldwin King of Jerusalem, à mere handful of Christians, Three thousand in number and no more, totally routed and overthrew forty thousand Saracens. If you Ask how the Victors came armed? Baronius, Robertus à Monte, Marianus Siculus, 
Baron. to. 12. ad ann. 1124. A monte Append. ad cron Sigl. anno eodem Mari. Sicu. lib. 5. Rerum Hisp.  and other Writers Answer. The Patriarch carried our Saviour's Ensign, or the Banner of the Holy Cross, an other great Prelate à Lance, And lastly the than Bishop of Bethlem marched on, bearing before him some Quantity of the Virgin's Milk, enclosed in à little Pyx of Gold. To these, armed with sacred Relics, God gave that known and most signal Victory. Joannes Mariana, à man of great repute for Learning and Judgement, recount's how nobly Lewis, 
Joan. Mariana lib. 13 De reb. Hisp. cap 8  the most Christian King of France, enriched the Cathedral Church at Toledo with most precious Relics, to this day carefully preserved in the Holy Sanctuary of that Church, together with the Kings own Authentic letter. The Substance whereof set down by Mariana is, as follows.  
25.  
Lewis by the grace of God King of the 
King Lewis his letter to the Canons of Toledo  French, sends Greeting to his beloved the Canons and the whole Clergy of the Church of Toledo. We desirous to gratify you with à Present of great Value, moved thereunto by the earnest Petition of John our Venerable Archbishop of Toledo, have taken out of our own Sanctuary choice and selected Relics, which were sent us from Constantinople, and freely bequeath them to you. Viz. Some of the wood of our Saviour's Sacred Cross, with one of the Thorns which crowned his blessed head, some Quantity also of the Milk of the ever blessed Virgin Mary, parts likewise of the purple Garment, wherewith our Saviour was clothed, as also of that Linen which he girded about him at the washing of the Apostles feet, and some of the Sindon wherein his Sacred Body; when it lay in the Holy Sepulchre, was wrapped. We Therefore ask and require in our Lord JESUS, that you receive and conserve these Holy Relics with all due respect and Reverence in your Church, That you be often mindful of me in your daily Sacrifices, and devour Prayers.  
Given at Estamps Anno 1248. May the 8. th'  
Thus that pious and most Christian King, whose high esteem of Holy Relics, and amongst the rest of the Virgin's Milk yet preserved, sufficiently, methinks, Check's the Dr's boldness, when he rashly tell's us without any semblance of Proof. 
Dr Still. page 484.  There can be no sussicient credibility in the Testimony given to the Relics of the Roman Church. There are, Dr, already most credible Testimonies produced, Ergo they can be given And are so persuasive to our Intent, that no Foolhardy Spirit of incredulity amongst you, whereby you would fain obliterate all memory of our Saviour, (besides à little bare talking of him) shall ever abate, or Discredit, while humane Faith is in the world.  
26. The Dr in the next place returns once more to the Vial at S. Maximins and hopes with 
Page 485.  another throw to break it in pieces. This Vial, saith he, is supposed to be of S. Mary Magdalen's own bringing into France, and its worth the while to know how it came thither? Answ. It is well worth the while (when to purpose) to write whole Volumes, as have been Written upon this subject, Sure all are not to the purpose, for I find no little Confufion among Authors, though no one I ever yet read, Opposes what I formerly asserted, and still defend, as à Truth. Viz. That at S. Maximins in France there is à Miraculous Vial, called by the name of S. Mary Magdalen's, which Liquifyes and boils up every year seen by thousands, and owned the whole world over, an undeniable Miracle. This Mr Dr, (the only Thing I insisted upon) 
page 478  you shamefully wave, and neither grant, nor 
The Dr waves what I insisted upon.  plainly deny, well content to cheat your Reader with à few dull dark words of Miracles done in corners, and shown to ignorant People, who have no skill in Optics, nor judgement to difference the boiling up of à thing from à natural cause, and by à Miracle. What's here but one witless Calumny after another? Have all, who for so many Ages have Shown the Vial to others, practised (like Rogues and Impostors) False dealing▪ or Legerdemain? Were there never any Spectators all this vast while judicious enough, to discern between juggling with an Optic (if yet such à juggling be possible) and the real boiling up of concrete Blood? But above all, Mr Dr Satisfy my Curiosity in one doubt, Point me out that natural Cause, whereby Blood mingled and congealed with earth, boyles up upon good Friday in the Holy week at such à precise 
Nothing in nature can cause congealed blood to boil up at such an hour on good Friday.  hour, and you will show yourself more skilful in Nature than ever Aristotle was. There goes à pretty story of Galen the Physician, who once meeting with S. Mary Magdalen understood by Her, that Christ restored sight to one born blind; If so, replied Galen; Christ knew well the Virtue of metals fetched out of the veins of the earth. No sooner, Sr, shall you find out the Natural cause of the boiling of this Blood, but Galen will be ready with his Minoral that cured the blind man's Eyes; which is to say never. Yet upon this fourh, and the now mentioned Calumnies, you vainly exhort. For Truth's sake, if your Church hath such Miracles as Christ and his Apostles had, never send us to Loreto, or Compostella, or S. Maximins in France.  
27. Thus much noted concerning the true State of the Question between the Dr and me, which is whether there be such à Miraculous Vial at S. Maximins, we might were we minded to Write, as I said Volumes, further inquire how it came thither, whereof I shall give some few hints leaving the Decision of the whole matter to Authors, who have largely handled this difficulty.  
28. Joannes Launoy, à learned Dr of the 
Launoy de commentitio, Laz: Maxim: Mariae, & Martha, in Provinciam appulsu. Dr Still: page 486  Forborn, saith our Dr, hath proved in à set Discourse that for à thousand year's after Christ, it was the constant Tradition of the Greek aod Latin Church that Lazarus, Martha, and Magdalen all died in the Eastern parts, and not à word of Maximinus, and that the whole Story is taken out of à fabulous Book pretended to be Written by Marcelia the Servant to Martha in the Hebrew tongue, translated by one Synthex into Latin. Hence follows à gross Forgery not only in the whole Story of these Saints coming into Provence, But this is also consequent▪ as Launoy and the Dr pretend, That the fourth and fifth Lesson in the present Roman Breviary, of S. Martha are mere Fables, unworthy to be registered, and so likewise is all, that Vincentius Bellovacensis recount's of this Subject, 
Vincen: specu: tom 4: Histor: lib: 9: cap: 94: 95: and more in the ensuing Chapters:  out of the Gests of S. Mary Magdalen, of Lazarus, and that whole Holy Company.  
29. Courteous Reader, Note in the first place the fraud of Dr Still. who guilfully Seems to content you with relating à Story by halves. He tell's you indeed what Launoy Saith, without 
The Dr's fraud:  the least mention of three other grave Authors who have made it their work, to refute Launoy. This Dr Still. could not be ignorant of, if he ever read Launoy. One is, Joannes Baptista Guesnay, otherwise called Peter Henry, in his Elaborate Annals printed at Lions. Anno 
Guesnay Annal: sive Masilia, Gentilis, & Christian:  1657. Towards the End of this Tome you will find the Author's close Observations, made upon à Decree set forth by the Supreme Senate of Aix against Launoy, implying à full Condemnation of all he has Written against the Arrival of S. Mary Magdalen at Marseils, calling it false, impious, and pernicious Doctrine, and finally commanding, that his Writings be suppressed, that no Stationer sell them, nor any read Them, for the future. All this was done upon long Deliberation and consultation had with the most learned of the University at Aix. John Launoys second Antagonist is Monsieur Denys de la Saint Baume in à French Treatise, entitled. Le Triomphe de la Magdaleine en la creance & veneration 
Denys Gentil▪ homme Provancal. second Edition.  des ses Saintes Relics ●n Provence, suivie & embrassé par toutes les Nations du Monde etc. The last Adversary Launoy meets with upon this Subject is Theophilus Raynandus, potens opere & Sermone, one that can both Write and speak home, when justly provoked, and occasion requires. 
Raynaudi Polemica. Tom. 18. sub Titul● Hercules Commodianus. page 332.  As it is not, (saith Raynaudus, citing Irenaeus, necessary for any to drink up the whole Ocean, to know whether that Water be salt, so it is needless to cloy you with too much of john Launoy's Elucubrations, à taste only of them, rudely digested by this turbulent and seditious man's Wit born to make discord in the world, will be enough. Thus Raynaudus.  
30. Have you ever heard, saith Launoy, of 
See Rayn. quaesito 1,  old women sitting by the fire side in à long winter's night, and telling Tales? No better is the Story of Mary Magdalen and Martha recounted in the Roman Breviary. Again, As Dr Still. slights the Relation of S. Mary Magdalen's preaching to the People at Marseils, because, forsooth, S. Paul allows not à woman to preach, so Dr Launoy deeply reproves the Roman martyrologue 
Rain. quaesito 2.  15. Decemb. where we read that S. Christiana à Servant woman preached to the Iberians and converted many to Christ. Raynaudus tells you how this frontless man Opposes no less than twenty Popes, who approved the Relics at S. Maximins Church, Saying they all erred and were filthily deluded by the Dominicans gross Lies and Impostures. Launoy's unworthy dealing with general Councils, chief the Councils of Florence and Trent, you have 
Rain. quaesito 3.  laid forth by the same Author. Of his vilifying Saints Canonised by the Church, se Raynaudus 
Rain. quaesito 4.  cited, where he calls S. Antoninus Archbishop of Florence, pecus & mulus, à beast, sheep, or Mule, as you Please. Speaking of S. Lewis 
Launoy's boldness.  the IX. the Gem of Kings, who devoutly came to visit the Solitary place called the Holy Balm where Blessed Magdalen retired herself in the height of Contemplation. Sic, saith Launoy, Mendax fama incepit. Thus the loud Lie of Magdalen began, imposed on the too credulous King by the Dominicans. Whoever desires more of Launoy's siding with Heretics, of his high contempt of Religious Orders approved by the Church, of his gross undervaluing Baronius, Canisius, Lorinus and other more learned than himself, may please to Peruse Raynaudus in the following Queries.  
31. Yet half is not said of Launoys virulent 
Launoy's strange contempt of Authors.  Spirit, who accounts all, lying Impostors, petulant Scythians, Divulgers of old wives fables, sellers of Trifles, that dissent from his perverse and crooked Judgement, in so much that the Censure of Julian the Apostata fits him right. No Savage beasts seem more deadly Enemies to man, than some Christians are in their Writings against Christians, whom they seek not only to Torment, but if possible, to tear in pieces. And thus much of John Launoy, our Dr Still. learned Sorbon Ds, as like to like, as an Egg to an Egg, Launoy worse in this, that he bear's the name of Catholic, whether really so, is best known by his Writings.  
32. Who desires more of this Subject may please to Peruse the two Authors already cited, joannes Guesnay, and Monsieur Denys, Both go hand in hand together, build upon the same Fundations, and dissolve Launoys Arguments much after the same manner. Their Assertion is, That S. Mary Magdalen, Lazarus, Martha, and S. Maximin arrived, as you have heard, at Provence in France, where Blessed Magdalen died. One Proof hereof is taken from à never interrupted Tradition, received not only in France, but all over Italy, Germany, Spain and Rome also, And it seems hard that à Consent so Universal should be grounded on à Fable. The general Approbation of Popes yields à second and most convincing Proof. You 
28. Popes▪ have approved the Relics at S. Maximins.  may reckon, saith Monsieur Denys, in the Bullarium of S. Victor at Marseils, and the Monastery of the Holy Order of Preachers at S. Maximins 28. Pope's that by several Bulls have approved the Relics in those places, and some in express Terms honour them by the name of Blessed Magdalen's Relics. Boniface the VIII. Charles the second King of Sicily and Count of Provence, speaking of S. Maximin's Church, plainly Say That S. Mary Magdalen's Body lies buried there. Pope Benedict the XI. uses the like expression in his Bull. In qua quiescit corpus Mariae Magdalenae. Et apres, saith 
Denys pag. 10 n. 18. at these words. La cinquieme. L'Authorite etc.  Denys, nommant La saint Baume, makes mention of à Holy Grot or Cave, where the Saint lived à Penitential life. The work would be long for my short Discourse to name other Pope's recounted by Denys upon this matter, Please yet to know, that Clement the VII. coming to Marseils, would not return to Italy before he had done his Devotion to S. Magdalen's Holy Cave, and the Church of S. Maximin, where he said Mass, and imparted an Indulgence to all those who upon the day of her departure out of this life, and her Translation the 16. of June, should visit the said Church of S. Maximin. This great Prelate moreover desires, That the Church of S. Maximin where the Head of S, Marry Magdalen is seen upon the high Altar, (and we, saith the Pope, Celebrated Divine Mass) be frequented with all due respect and Honour. Gregory the XI. who removed the See Apostolic from Avignion to Rome, enriched S. Maximin's Church with great Gifts, before his return to Italy. Benedict the XIII. in time of the Schism, visited S. Mary Magdalen's Holy Cave, and the Church of S. Maximin, said Mass there, which done he gave an Indulgence annexed to the day of the Saints Translation, to Friday also in the Holy week when the Miraculous Vial visibly liquisies and boils up, as is already noted. I am forced to omit much collected by this industrious Author, who exactly points at the year, the day of every Bull, and Visits made by these now named, 
Num. 19  and other Popes there mentioned; Whence he concludes upon those clear matters of Fact, That the Relics preserved at S. Maximin's are the true and Authentic Relics of S. Mary Magdalen. Now if so many Popes have both reverenced and approved these Relics you must either rashly impeach them of Oversight and knavery in their approving Fables for Truths, or ought prudently to acquiesce in their Judgement with the rest of the Christian world.  
33. A third Proof is taken from many Synods and Provincial Councils held in France, 
Another Proof taken from Provincial Councils.  where the fore mentioned Relics have been approved, And S. Caesarius Archbishop of Arles at the Instance of Theoderick Count of Narbon and Provence presided, after that Prince had built à Monastery of Canon Regulars at Pinance, and Nobly enriched it with the Relics of S. 
Denys num. 20.  Mary Magdalen. Monsieur Denys mentions other Synods. His 4. Proof is deduced from many Martyrologes extant in France, That of S. Francis his Holy Order, has these express words. Decimo Calend. Augusti: At Marseils, The birth day of S. Mary Magdalen, who after Christ's Ascension cast into à Bark, was by Divine help carried into France, and there made à happy End. See more of this 
Num. 22.  Subject at the number here cited. A fift Proof is taken from Signal great and most evident Miracles wrought at S. Maximins by the Intercession of S. Mary Magdalen. The blind have received then sight, the stark deaf their hearing, the Lame their Limbs, the dumb their Speech, and incurable maladies have by God's Assistance been cured in that Holy place. See Denys cited. 
Num. 26.  A sixth Proof, this Author calls the Magdalen's Triumph, exhibited not only in Provence 
Num. 27.  But all Nations over, as appears by the Honour which the greatest Persons in the world have given and still give to S. Magdalen's Holy Relics at S. Maximins. See à large Catalogue of powerful Kings, and Princes, of Queens, Dukes and Duchess', of Cardinals and Prelates, that have gone on Pilgrimage to these Holy Relics, and honoured the place, where they are, with most rich and noble Presents. It is also 
Num. 14.  memorable what my Author Writes of the People within the Territory of Arles accustomed upon 
People yearly repair to the Seaside, and thank God for the happy arrival of the Saints.  Thursday in the Holy week after their Visiting the Parish Church, and Two little Chapels, To repair to the sea side, where prostrate on their Knees, They offer up their Prayers, and Thanks to God for his careful Providence had over the little Bark that conveyed the Saints Magdalen, and Martha, with the rest to their Coast where they safely landed. This Custom has been ever since They arrived, and the Continuance of it from Age to Age, handed down by Constant Tradition, seems à convincing Proof, while no man can Show it began in any latter Century.  
34. Hence we Discourse. If Popes, Kings, Princes and Prelates, if whole multitudes of People rich and poor, noble and ignoble account, as we have heard, the arrival of these Saints to Marseils an undoubted Verity; if all still reverence Blessed Magdalen's Relics; if several Synods 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 Relics 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 Partisan Dr Still. attempt to Eclipse the Magdalen's glory, but in vain, Whilst She and the other Saints now mentioned, live renowned in all Virtuous minds to the great Confusion of Heretics. Thus you have, Courteous Reader, some part of S. Mary Magdalen's Triumph here Epitomised, more largely set forth in the Authors quoted.  
35. For as much as concerns the Sorbon 
Paris print: 1659.  Dr's Objections tediously Spun out in à whole Book, it is sufficient, that I, who only Defend the boiling 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 Says first without any regard to ancient Tradition, that the whole Story of Blessed Magdalen, vows the Testimony of Ancient Writers within the first Age of Christianity. No Wonder at the want, replies 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. Marcelia, 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 Frenzy seized 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 Shows, we rely not only upon those Acts of S. Marcelia, having other both grave and Ancient Authors that Writ 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 died at Ephesus, for Proof whereof he Quotes Modestus Bishop of Jerusalem (recounted by Photius) Saying Magdalen, out of whom our Lord cast seven Devils was à Virgin, went to S. John at Ephesus, and there ended her Days. Monsieur Denys Answer's, it's à shame to see how this Dr contradicts himself. In one Pamplet he will have Magdalen to Die at Ephesus, in Another he produces Martyrologies that say she died at Jerusalem. In one Writing he find's Martyrologies 
Launoy contradicts himself.  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 Devils, 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 seems 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 less 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 Tears, 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 misty 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 less 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 Envy 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 its spreading over all Nations, and upon that Account was deemed by the great S. Austin, Miraculous, And shall we 
S. Austin like. 22. de civet. 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 jews, and Infidels, as also of the happy success they had in drawing innumerable Souls from Infidelity to the Profession of Christianity. Finally he could not but know, that never Protestant's (to their Shame be it) did any thing like them either in the nearer, 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 less, can cast à blemish upon their Innocent and Virtuos Lives.  
2. I Say he cannot for stark shame deny one 
Of the Doctor's fraud and juggling  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 proceeds 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 Juggling. And cannot an Atheist or Heathen, think ye, would he try his jeering Faculty upon Scripture Miracles (the whole Story of Samson for example, or of Eves conference with à Serpent) render those in like manner contemptible? Nothing seems more easy than to flout, (it is the Dr's Usual strain) where there is no gainsaying Truth.  
3. I Say the Dr waves S. Dominicks great Sanctity and choicest Miracles, and never tell's you of his fasting à whole Lent together with bread and water only; of his admirable Charity, of his desire of Martyrdom, of his profound Humility, in rejecting Ecclesiastical Dignities, three Bishoprics one after another, He Saith nothing of the blessed man's Patience, in enduring the affronts of those wicked Albigenses, when they spit upon him, cast dirt in his face and tied straw upon his back, to make him Contemptible. But did he Therefore repine? No, he went away as the Apostles did, rejoicing in being thought worthy of suffering these reproaches for his Lord and Master Christ JESUS. Not à word have we from the Dr of the Saints admirable Power over Devils, though by making only the Sign of the Cross he cast seven unclean Spirits out of one woman, that afterward consecrated herself to Almighty God. Not à word 
The Dr Waves the greatest Miracles ●rought by S. Dominick  of his ardent zeal for the Conversion of Souls, not à word of his great Austerity, when most frequently he made choice of the bare ground for à bed to lie on, Finally you have nothing of his stupendious Miracles though it pleased God to make the Saint renowned by raising three dead Persons to life again.  
4. These and innumerable other certain 
Surius de de S▪ Domin 4. Augusti.  Wonders, Authors of great credit have recounted of S. Dominick, and are faithfully collected by Laurentius Surius, but our Dr neither daring to deny the greatest, nor to discover fraud in any (for that's impossible) guilfully waves all, and contents himself with breaking á few jests upon the Devil, who as the Dr will have it, Twice 
Still. page 491.  vexed S. Dominick in the shape of à Sparrow while he preached to Religious women, and once in the guife of à Monkey. The sparrow, pitifully abused, and insulted over by S. Dominick had all his feathers plucked off, and the Monkey that played some Monkey Tricks before the Saint, when he wrote late at night, was nodded at to hold the candle till his Toes began 
What things the Dr picks out And laughs at.  to burn. With these two Stories merrily told, the Dr sport himself, and his jocular telling them must be thought an ample confutation of all S. Dominicks Miracles, Though he can neither blame the Saint for using the Devil hardly, much less evince that such matters of Fact, are false or forged. I wish the Dr would peruse the life of the great S. Antony, January the 17. Written by S. Hierom, where he will find what different Shapes the Devil assumed to vex the Saint with.  
5. It is time merely lost to follow the Dr through the rest of his senseless and weak Efforts against S. Dominick, For your Satisfaction here is one. All Authors recount that his Mother near the time of her Travel, had à Vision that She bore à whelp holding in his mouth à Torch, which set the world on fire, à true Presage, as the real effects showed, of his illuminating the world with the light of his Doctrine, and burning Charity. No, saith our 
The Dr's virulent words uttered against S. Dominick  virulent Dr, misconstruing all that Authors Writ, S. Dominick was à true Firebrand, having not near so much light, as heat in him. And thus he misinterpret's others, that call the Saint à Lion upon the account of his undaunted courage in preaching boldly Christ's Doctrine to those pernicious Albigenses, and how effectual his Preaching was, manifestly appears by the innumerable Conversions wrought upon them. This Truth confessed by all Writers is à clear Testimony of the Saints light and ardent Zeal, prognosticated by that burning Torch, which his Virtuous Mother saw before his Birth.  
6. Again, saith our Dr, Lewis of Granada 
Lud. Grana. Con. 1. de S. Domin.  recount's that S. Katherine of Sienna had by Revelation, or saw in some Vision, the eternal Father producing his Son out of his mouth, and S. Dominick out of his Breast, and said, the one is my Son by Nature, the other by Adoption. The most Blasphemous comparison of all other, saith wise Dr Stillingfleet, Yea horrible blasphemy, to see à Firebrand compared with the Son of God. Answ. The most ignorant Cavil that ever came from Dr. Pray you tell me, when Divine Wisdom, the Second Person of the B. Trinity, The First begotten before all Creatures, avouches of itself. Ego ex ore Altissimi Prodivi. I came out of the mouth 
Eccl. 24 5.  of the Highest, and the most learned Expositors upon this Passage, teach with Lyranus, that by 
The Dr's ignorance discovered.  Os, the mouth of the Highest, is meant, Mens Divina, the Divine understanding whereby the Eternal Word is produced, as our sensible words are by the mouth, Tell me I say what blasphemy lies here? Now, that the word, Mouth, according to the Phrase in Scripture properly signifies, men's, or the Intellectual faculty, is manifest 
Psal. 39 30.  by the Royal Prophet. The mouth of the just shall meditate wisdom, id est, The mind, or understanding Meditates, not the mouth that only speaks what the mind conceives. Neither is there the least shadow of Blasphemy in the other Part of the Vision, where S. Dominick is said to be produced out of the Breast or charitable heart of the eternal Father, Answerable 
Hier. 31. 3.  to that of the Prophet. Charitate perpetua dilexi te. I have loved thee with everlasting Charity, and the manner is signisicantly expressed by S. John. Sic Deus dilexit mundum etc. So God 
Joan. 3. 16.  loved the world, that he gave his only begotten Son for us. If the Dr tell us, God hath neither Breast, nor heart, he bewrays his ignorance and knows not that even Scripture it self (and so may Saints) often speak Anthropapathwns. For example, Cor meum ad Moab, saith 
Jerem. 4●. v. 36.  God, Tactus dolore cordis, with à hundred like Expressions. O▪ But the comparison between the Divine word and S. Dominick seems horrid. Pitiful. Adopted Children by Grace are rightly called filii Dei, Sons of God, and the increated 
Rom. 8. 17.  Word is also called the Son of God. Filius meus es tu Ego hodie genui te. Doth this comparison offend? No; Because there is no comparison between Infinite and Finite, Eternal and temporal. Know therefore, Mr Dr, that the Generation of the Divine Word, was is, and ever will be Infinite, necessary, natural to God, and Eternal. The Filiation or Generation of 
No comparison between the eternal Generation of the Divine Word and the filiation of adoptive Children by grace.  God's adoptive Children by Grace, is quite contrary, purely free to God, not due to man's Nare and last temporal, Sicut modo geniti Infants etc. As now new born Children, Writes the Apostle. These things are so plain to every young Student in our Schools, that the meanest Wit would be ashamed to propose them as difficulties, yet our Dr magnifies all as great matters, yea high Blasphemies. Much Patience, believe it, and no little labour is necessary to rectify half Scholars, when the matter concerns à Speculative point above their skill.  
7. More trash follows in the Dr, not worth mentioning. The Devil saith he, once threw à stone at S. Dominicks Head, and hit only his Cowle. That is much like you Mr Dr, the Devil miss his Mark, and would have hurt or killed the Saint, you would decry his Miracles, neither throw succeeds, both Casts are in vain. Another time the foul Fiend came to Confession to S. Dominick, But the Saint, saith our Dr, presently smelled him out. And so may any soon smell out your Spite against the Saint, that slightly ponders your new strange way of impugning his Miracles. It is worth the while, Courteous Reader, to have this one point briefly laid forth.  
8. Who ever will peruse Fr. Munio his command, 
Munio 7. Generalis Ordinis S. Dominici Apoldia in vita S. Dominici.  laid upon Theodericus de Apoldia, and Apoldia's letter to Nicolas the IX. General, may find the life and Gests of Blessed S. Dominick Written by three or four Generals of that Holy Order, men famous for Sanctity. The Venerable B. Jordanus, S. Dominicks Immediate Successor, 
Great Authors who have Written of S. Dominicks Miracles.  was the first. Fr. Constantinus another, S. Humbertus à third, to say nothing of Fr. Gerardus Provincial, who returning from à General Chapter held at Luca in Tuscany, brought with him Authentical Testimonies of S. Domincks Miracles, many were sincerely attested by à Person that lived with that Saint, Others were collected out of most credible Authors. These collections presented to Pope Gregory the IX. (certainty being given of their Truth by sworn Witnesses) prevailed so far with his Holiness, that he approved all, as rare Examples of Virtue and clear Signs of Sanctity. 
All approved by the See Apostolic.  Hence I argue, He that takes on him to impugn Miracles Written by grave Authors, and hopes to decry all by only relating what is said without producing one Witness against them, Shows neither Wit nor Learning, and thereby becomes ridiculous, but Dr Still. evidently proceeds thus, Ergo he shows neither Wit nor Learning; No Wit; because he only tell's us, what Authors have Written of things known before he ever set pen to paper. No Learning; because he refutes none of these matters of Fact upon any Authority or reason, but only tell's us his incredulity is so strong, That he will not believe them. Observe his Proof. He, saith the Dr, that can believe those Miracles reported of Dominick, need's not stick at any of the rest, Viz. Of the Saints Books being preserved dry in the midst of water, of his Write kept dry in 
Surius cited.  the midst of Storms, of his earnest Prayer in behalf of forty English Pilgrims going to Compostella, 
Surius p. with me 533.  unfortunatly cast away in à River near Tholouse, whom the Saint Miraculously rescued from drowning, by his Tears and Prayers before whole multitudes, Of his raising from the dead the Cardinal's Nephew called Napuleon 
Surius page 540.  seen and attested by innumerable Spectators; of the Miracles wrought by S. Domnicks Rosary etc.  
9 Now having said thus much, that is barely related what great Authors recount of this blessed Saint, our Dr that never wrote any thing solidly in his whole life, very wisely end's thus. He that sees sufficient reason to believe the reports 
The Dr's simple exceptions against these Miracles.  of these things upon their bare words, must rest satisfied, that S. Dominick wrought Miracles. Can any thing be more bare, Blunt, and simple? Eye-witnesses saw these Miracles, many have been attested upon Oath, Saints and learned men have left them upon Record, the See Apostolic never proceeded to Canonize S. Dominick for à Saint, without great Moral certainty first had of his Miracles, No Author of credit ever contradicted them, yet all this Moral Evidence grounded upon humane Faith, our Dr, unworthily calls Reports, and bare words. Judge, Courteous Reader, who Word's it 
The Dr cheats his Reader.  most, those Witnesses or the Dr? They, (as you have heard give in their Proofs, The Dr without the least hint taken from Authority or reason, tell's you upon his own Parole (not worth à rush) you are not to believe them, Therefore he (and not they) cheats you with bare Words. I never yet saw Sectary like the Dr, mighty bold in asserting, but most cold and faint at his Proofs, when called on to make his Assertions Good. He must therefore either Judge those he Writes for horribly simple, and reckon of them as Sots; Or like one puffed up with à vain Opinion of himself, persuade us that his bare word is to be taken, while he runs on in an endless Tattle, and proves nothing.  
10. In the next place our Dr has two or three blows at the humble Seraphical S. Francis, but so unhandy or little dexterous, that I am ashamed to read him. The humble Saint is said to have tamed à wolf by making the Sign of the Cross upon him, and S. Tecla witness S. Ambrose, tamed wild beasts ready to devour her. What greater hurt in either Wonder than in 
What tri●sl●s the Dr Produces against S. Francis.  Daniel's assuaging the fury of savage Lions? Again, saith the Dr, whereas Christ and his Apostles; thought it enough to Preach only to men and women, S. Francis his Charity went beyond theirs, and by the Counsel of Brother Sylvester and Sister Clare, goes to Avagna, and finding there great multitudes of Birds preached to unreasonable creatures, Saying. My Brothers (such was the language of the humble Saint) you ought to praise your Creator who has given you wings and provided for you, without your care. The humble Saint assures our Dr that long before he preached, those three blessed men in Daniel, Sidrach Misach and Abednago taught 
Daniel 3. 77.  him to exhort as he did, who invited not only the Birds of Heaven but the Mountains the fountains, the Sea and all the fish in it to bless and Praise their Creator, And is this either heinous or Criminal in the Dr's Divinity? O but but the Birds stretched out their necks, clap't their wings, opened their Bills, and looked earnestly upon S. Francis. To satisfy the Dr I'll tell you à Certain Story attested by innumerable Eye-witnesses; You have it in the life and Gests of that Admirable Saint S. Thomas Cantilupe, Bishop of Hereford, cited above.  
11. It happened that Edmund Earl of Cornwall once invited S. Thomas to say Mass at his Castle of wallingford on the feast of Pentecost, whereunto the worthy Bishop condescended, and while he was preparing himself to offer that unbloodly Sacrifice by Singing the Hymn. Veni Creator Spiritus (suitable to the 
A certain Wonder of birds singing with S. Thomas Cantilupe.  Feast) behold upon the Intonement of the first Verse, à flock of birds beating their wings and opening their bills, sang their musical Notes over against the Chapels window, jointly with the Bishop. When he began the second Verse, the birds with voice and wings applauded as before, and so continued their music, strophe after strohe, till the whole Hymn was ended. The Earl and all (who were many) that heard and saw the Wonder going out of the Chapel, got à full sight of the Birds, Judged them to be about forty in number, and prudently thought them Ordered by Almighty God to Witness, how acceptable that Oblation was, whereunto the Holy Bishop then prepared Himself and piously performed.  
12. What says the Dr, to this Story taken 
Se R. S. Chap. 23. page 292.  out of the Authentic Gests of our worthy S. Thomas (called in my Manuscript the 25. Miracle) and faithfully related by the Collectors of those Gests Quoted above? Will he grant or deny? If he own's all as true, well might those little Birds to whom S. Francis spoke by some Secret and Divine impulse stretch out their necks and clap their wings at the Saints Preaching, as these other did at à worthy. Bishop's intoning à Sacred Hymn. If the Dr thinks too Discredit the Relation by one of his Jeers, have at him. I will prove it upon humane Faith far 
The Dr cannot quilble at this Miracle.  more creditable, than that Calvin wrote his Book of Institutions, Or that Mr Dr ever took Degree in any University I say if we rely on Records only. We should have Good Sport would it please him to Put what I now hint at, to à severe Trial.  
13. The last exception made by the Dr against the Seraphical S. Francis, concerns the bleeding Wounds in his side, hands, and feet, 
Paris Hist. Major. Tigur. in print. 1589.  so wonderfully concealed (saith our Dr) that no man could discern them. Shall we silence this Talker by the Testimony of Three irrefragable Witnesses? The famous Matthew Paris highly esteemed by Protestants for his faithful Diligence; 
Se protestants Apology tract. 2. cap. 3. sect. 1 subd. 4. page with me 538.  and Sincere Narration of Truth (Nay one whom these new Gospelers challenge as à member of their Church;) Writes thus of S. Francis: Before the day of his death there appeared wounds in his Body, hands feet, and side, freshly bleeding, such as appeared in the Saviour of the world hanging on the Cross, whereupon many Cardinals repairing to him demanded what this strange Sight meant; He answered this sight God Visibly shows in me, that you may believe in him whom I have Preached, Christ crucified. Yet more. These wounds you see in me so open and bloody shall soon after my death close up, and be whole like my other flesh. Thus this exact Historian, and if exact, Judge Reader, whether the Dr errs not, in 
Bonaveo. in vita S. Francisci cap. 18.  saying No man could discern them. S. Bonaventure à great Doctor and Cardinal speaks largely both of the reality of these Wounds, and likewise of their Visible appearance, adding that the wound in his Side, pierced as it were with à Lance, often sent forth Blood so copiously, that his Coat, and Under-wear, became wet by it. All this was Visible. Much more you have in S. Bonaventure which I Omit for brevity's sake, and only note that the Saint indeed endeavoured by all possible means to conceal his Wounds (which perhaps occasioned Mr Dr to Say 
ut eorum occulta & mira vis stigmatum manifesta pateret claritate signorum S. Bonav.  no man could discern them) But in vain, saith S. Bonaventure, For God who to his own glory had stamped the Marks upon S. Francis, made them manifest by their own clarity. Moreover, this admirable Miracle attested by certain Witnesses, Two Popes Benedict the XI. and Paul the V, (here is à Third Testimony) have approved, Whereof à yearly Memory is kept by an Office ad Libitum, upon the 17. of September. I find ('tis true) some little difference in Authors concerning the precise time when these Marks were imprinted upon the Saint, but hitherto never met with any man of Credit that Questioned the matter of Fact, their Truth I mean, and visible Appearance.  
14. Hence I challenge Dr Still. to give 
The Dr returns no answer to these Proofs.  weight for weight, That is, to prove upon Authority equal to mine now produced, that my Allegations are false, if he fails in this (and fail he must) what can be more demonstrable, than that he speaks at random, while by way of Contempt, he calls this great wonder upon S. Francis, à doughty Miracle? Observe Reader Two idle words of Contempt (Doughty Miracles) the Dr (not able to cite one Author contrary), manfully Opposes to our Popes and other Witnesses, and Thinks that strong enough to weaken all we have said, though thousands and thousands believe the Miracle upon the Authorities already set down, he cares not one whit. Is not this à doughty Dr?   

CHAP. VIII.  
The Dr's large Muster-Role of the British and Irish Saints Shown à mere Parergon, or à weightless Cavil against Church Miracles. Several Degrees of certainty observed concerning Miracles.  
1. IT seems our Dr (much Put to it) flags extremely, in waveing the main Question proposed in my former Treatises, where I required an Answer to such Miracles as have been demonstrably done in our Age, as also to others approved by the Church. These I urged. The Miraculous cure of John Clement at Montagu, and largely insisted on that known Miracle wrought at Zaragosa, and no less fully set down that glorious Miracle manifestly done by S. Xaverius upon F. Mastrillo at Naples. I have more over, to Silence the Dr, related the many clear Miracles wrought by S. Thomas Cantilupe, adding likewise that much famed and certain wonder, of S. Januarius blood Visibly boiling up and seen by Thousands and Thousands with many more mentioned above, all attested by undubitable Witnesses and approved. 
He Shift's off the main difficulty.  Now our honest Dr without any tolerable Answer given to these Manifest Evidences (which should have been his Task) wisely shifts of all, (though provoked to reply) and fills one and thirty leaves at least, from his Page 513. to page 546. with à List of Miracles, which however true in themselves, yet their Truth comes not near to the Evidence of these other great wonders: And thus he would remove the Trial of our cause while we produce certain Miracles, to the Examination of some less clear, and certain.  
2. Before I touch upon some few (à few will serve the turn) of the Dr's long Muster-Role, collected for the most part out of Mr Cressy, joannes Capgrave, joannes Colganus, and joannes Bollandus, it will not be amiss to Preacquaint the Reader with à notorious cheat that runs through his one and thirty leaves. Pray observe it. These Authors now mentioned, though vilifiyed by the Dr, (even Colganus most laid at,) produce their Records, Testimonies, and Manuscripts in behalf of every Miracle asserted, or at least say, they are Producible,) whether true or false is the only matter in Question. Should not the Dr, Think ye, had he intended to Satisfy à judicious Reader, have showed these alleged Records and Manuscripts forceless, or of no Account? Should he not according to the Method of all Writers, have proved them contradicted by other grave Authors, or at least made their Flaws (if any were) apparent by Cronology, or some other Circumstances worthy à Readers entertainment? Thus Bollandus ' Henschenius, and Papebrochius whom he citys, seriously go to work, and have Discovered upon mature Examination no few mistakes in matter of History? But our Dr content only with à bare Relation of what those Authors say, wholly waves this necessary Labour, and most simply persuade's himself, that the Extravagancy of 
The Dr makes the wonder in à Miracle the only Proof against it.  the Wonders (so he speaks) or the seeming ridiculousness of them, is full Proof enough against their being so much as probable. Alas! your Atheists and Heathens may (taught by the Dr) upon the same Ground deride and jeer at the very most of the Miracles recorded in Holy Scripture. I say therefore, Though I am not of so easy Faith as to believe all that Captgrave and Colganus recount to be manifest Truths (if they reach to Probability it's well) yet thus much I Assert, that for any thing the Dr Opposes, they may be most true, so Pitifully and miserably he handles this whole Matter.  
3. You shall see by à few Particulars (for I intent not to accompany the Dr in his long Carrier all through) whether I speak not Truth. Mr Cressy's, whole Book, though once perused, I have not at present, speaks as the Dr tells us of many Saints, S. justianus, S. Ositha, S Clarus and others, that walked, as the Report goes of S. Denis in France, with their heads cut off. Mr Dr in this place should have confuted the Legends this Author relies on, he ought to have proved them counterfeit, by some Authority, greater, or of equal poise with these Legenders. He might at least have said upon no improbable Guests, as the more exact Writers do, that many Saints had indeed their Heads cut off, and that to Show they were Martyrs, our Ancestors painted them like S. Denis carrying their heads in their hands, which afterwards, Some perhaps, over credulous without due examination, mistaking the Painter's intent, made à Story of. Thus I say Judicious men Discourse, whether well or no, I am not to Define, yet know that our Dr who waves all reasoning in this matter, too 
Dr Still. page 508.  rudely refutes Mr Cressy, with these few boisterous words. What can be imagined more absurd, and be supposed to be done to less purpose, than such foppish Miracles as these? Is not This, as I noted above, to Decry Miracles because they seem wonderful, to à vulgar Fancy, and may not à Heathen laugh as loud at Elias dividing the River Jordan with an old Cloak? I am sure Elias his Action considered in itself, is altogether as Extravagant, and, if well set forth with an Atheist's Jeer, may be made every whit as ridiculous. Pray you Tell me, when the Dr after à leaf or two jeers at Cap 
Many Miracles in Scripture as Strange, as those are, the Dr Laughs at.  grave and Colganus, who say that S. Aldem and S Deicola hanged their Garments on the Sunbeams, tell me I say, Whether of these two Miracles may seem the more odd and extraragant. Viz. That the Sunbeams supported wet Garments, or that Elias his cloak divided Jordan? I think the Wonder is much à like in both, and this the Dr only sport with, for he wholly leaves the matter of Fact unexamined. O but Scripture relates what we read of Elias, and old Legends (perhaps very doubtful) give these other Stories Credit. A simple Reply; For here we Parallel not humane Authority with Divine, but Ask whether Scripture makes the Miracles there recorded Less Wonderful than these other? Most evidently No. Therefore the Doctors whole Confutation of These Miracles taken from their seeming Extravagancy, becomes à senseless Plea, while Scripture in à hundred Passages forces on us the Belief of Things as Strange to Fancy, or natural Discourse. What can be more Extravagant than Samson's taking two 
Judges 16. 29.  Pillars, whereon à house rested and holding the one in his right hand, and the other in the left, brought ruin by the fall of that Fabric to three Thousand Philistiens? It is hard to conceive the placing of these Pillars so fitted to Samsons reach, and the Ruin so universal that none of the three Thousand escaped; More Instances of the like nature you have above.  
4. Out of all I conclude, that as long as 
A Miracle necessarily implies Wonder.  the Dr weakens not the humane Authority produced by Catholic Writers in behalf of Miracles (and this he never attempts) so long he feeds his Reader with an empty sound of words, in rejecting Miracles because of their Wonder (for à Miracle necessarily implies à wonder) and most justly in curr's à Censure for his tedious Tattle seasoned with nothing but Jeers, and reproachful Calumnies.  
5. Innumerable Instances he hath just of the some Strain, not worth refuting. Capgrave 
Capgrave.  it seems relates the Miraculous feeding of S. Kined Son to à Prince of little Britain by his own daughter, to whom an Angel brought à Brass bell which the Child sucked, and received nourishment sweeter than any milk, and this makes the Dr great Sport. Soon after Colganus is cited for à strange Miracle wrought upon 
Colganus.  S. Berach Abbot, said to suck in his Infancy the right Ear of his Uncle, ut quidam fingunt, adds Colganus in his notes, as some feign. For although 
Colganus.  such à Miracle be not impossible to God, that can fetch oil out of à hard rock, yet Divine Providence could well give Nutriment to the Child by some easier means as he fed S. Macarius, Witness 
Surius Dr Still. page 517.  Palladius in his Life, and S. Giles by the milk of à Hind. See Surius 1. Septem. The Dr excepts against the long lives of some Saints related by Colganus. S. Mochaius lived 150. years (much about the Age of old Thomas Parr in England) But Kieran S. Abban and S. Mochteus out went Them not falling much short of 300. In all which time S. Mochteus neither Spoke idle word nor eat meat, Nay others (says our Dr) will have it, that in one hundred years he eat nothing. What These others not named say, imports little, Colganus I am sure uses 
Colganus 24. Mart. Page 734.  this Expression taken out of old Verses there cited, Nec quidquam opsonii intra admisit. He eat no meat, which is not to Say he eat nothing. for he might well feed upon bread, Fruit and such like things. Now, if as some Critics note, Opsonium properly signifies, Piscis assus, broiled Fish, there needed no Miracle to refrain from that à whole hundred years. For as much as concerns the long lives of many not only mentioned in Scripture, but in known History also, see Colganus his large Notes where, 
Colgan. in vita S. Kieran. 5. Mart. page 466. num, 42.  you have his Authors Quoted, and here he meets with à Dr who repeats much of what he Writes, and thinks to refute all by à simple Narration or barely telling us He writes so and so. Was there ever such à way of impugning Authors found out before this new Invention of Mr Dr? Yet thus he holds on Page after Page, now he makes sport with the raising of à dead Robin-redbreast to life, now with S. Juo's boots. Now he brings in à Story of à Bull giving 
Still. page 527.  as much milk as any Cow, And, which I casually omitted, Asks whether any thing was ever done by Christ and his Apostles like the turning of Butter into à Bell, as S. Oudoceus 
Capgrave in vita S. Oudocei page 258.  Bishop is said to have done, Witness Capgrave? Yes Mr Dr, both you and I have heard of as great Changes. Viz. Of Lot's wife turned into à Pillar of Salt, and water changed into wine: In case these Examples satisfy not, you shall have more, Authentically recorded.  
6. Here, methinks, being quite wearied in following the Dr thus far, it is high time to 
An Atheist may reject the Miracle in Scripture upon the Dr's Principles.  leave the remainder of his Collections to the Judgement of every prudent Reader, with this true Observation upon them, that if Jeers and Derisions can do it, the Dr has behaved himself manfully, and taught every Atheist by his Procedure to slight all the Miracles God hath done, upon this principle. Miracles seem wonderful to his short Knowledge ergo ought to be vilifyed, If he has any better Argument, blame me boldly. Hence proceeds his frequent and no less impertinent Interrogatories where speaking of S. Mochteus long Abstinence, he Asks whether it be not à pretty reasonable Fast, for à man? Mentioning some that speak in their Mother's womb, he would know whether the Baptist Leaping in his Mother's belly was comparable to this? And in recounting other Miracles he wisely Demand ' s are not these now pregnant Instances, how such Saints exceeded Christ and his Apostles? And this Question comes over and over. Did Christ and his Apostles any thing like to these Miracles? Pitiful, Impertinent, neither he, 
John 20, 30. John 21. 25.  nor I know what Signs and Miracles Christ wrought, Witness S. John, Nay more; were the many other things, saith the Apostle, Christ did Written in particular, the whole world would not contain the Books that might be Written, notwithstanding the Dr remit's us to what Christ and his Apostles did.  
7. For an upshot of this whole matter, the 
Still. p. 565  Dr leaves the Reader to Judge, whether the Testimony on which these Miracles have been received, aught to be compared in point of Credibility, with that Testimony on which the Christian Church hath believed the Miracles of Christ and his Apostles? I Answer, the Dr cheats the Reader, For the true Christian Church believes the Miracles of Christ and his Apostles upon Divine Testimony by 
How the Dr cheats his Reader.  à certain act of Faith, These other Miracles mentioned by Colganus and Capgrave, rely at most upon humane Authority, And If they force from us à probable Assent (wherein there is à great Latitude) That's all and abundantly enough, because I am apt to think, that when Cronology and other main Circumstances come to the Test, chief about the long Lives of some Saints, and other strange Wonders, much may occur to à diligent Searcher not too well grounded, But to Decry all as the Dr doth whilst he Examines none, is foul play, and above measure blamable, For it seems morally Impossible, that after so great pains taken by Authors who carefully remit you to Their Manuscripts, and other Testimonies, all should prove Forgeries, though some Perhaps may be doubtful, or in à mean Degree propable; If evinced False, we utterly reject them.  
8. The Dr in the Close of his Discourse to gain credit for his pains, Tell's us, he has not raked the Kennels of jacobus de Voragine of Cantipratanus, and such like Writers (of no Account it seems with him) But made choice of latter Authors praised and highly approved by learned men. Capgrave, saith he, was esteemed one of such excellent parts, that he had scarce any equal, none Superior to him in England, in his time. Colganus' his first Tome, containing the Acts of the Irish Saints, was published with great Approbations from the General of his Order, the Professors at Louvain, from the Ordinary Censor Librorum, and four Jesuits, having, besides the commendatory Epistles of Vernulaus and Erycius Puteanus. Now saith he, the Jesuits collections at Antwerp begun by Bollandus, and continued by Henschenius and Papebrochius, were Published with as much Ostentation of care, and Judgement, as any thing can be set forth in that kind. Thus the Dr.  
9 Reader I would willingly know what harm is done to these Authors by Mr Dr? wherein, I beseech you, has he lessened rheir credit? Has he clearly shown the Original copies from whence they took Miracles, Forged? Has he disparaged in the least Degree the Authenticalness 
The Dr disparages none of these Records, but is apt to think something may be à miss in them.  of those Records? Has he upon any good Authority proved so much as one of these Miracles false, or improbable? No, he never falls upon this solid way of reasoning. What then does he? I told you he barely relates what Authors writ, and there forces in à Jest or an impertinent Question, leaving every matter of Fact unexamined, just as it was before, If true then, it is true still, if doubtful, 'tis yet doubtsul, if probable, still probable. Here is all you have from our Doughty Dr, who confesses his own lost labour plainly enough; So that what ever, judgement, saith 
Still. page 567.  he, be passed upon the Miracles, they cannot deny the Books I have made use of, to be of greatest Authority of any extant in this kind, and yet after all I am apt to think, they will meet with à great deal of Infidelity from all, that have not captivated their understanding to the Obedience of the Roman Faith. I am apt to think. Mr Dr! What à faint Expression is this? Who holds himself obliged to captivate his understanding to your Thoughts? Had you truly told us, that these Miracles upon due Examination have been proved false, or improbable, had you shown their Original Records unauthentick, you had done like one versed in Antiquity, But to turn off with à lame I am apt to think they will meet &c, While no flaw is found in the Manuscripts produced, makes your Enquiry after Miracles ridiculous; And no other is your earnest urging home the Authority and Approbation of those Books, you tax of Forgery. Say, Sr, I pray, What advantage gain you to your cause in telling us those Books are highly approved, if that for which they are approved be no further discountenanced by you, than by barely saying. You are apt to think, they will meet with à great deal of Infidelity? This Supposed Infidelity, should have been plainly made out, but instead of complying with that hard Task, you wave the whole matter, and only Think many things are amiss. I think many things amiss in your Voluminous Account, But is this enough to refute it?  
10. Now because you insist so much upon the Approbation of these Books, please to know, 
Two things considerable in the approbation of Books.  Two things may be Questioned. First, whether all the particular Miracles recorded by Capgrave and Colganus be in themselves exactly true? And to Assert this, the Truth of those Records, and Manuscripts made use of, is to be maintained as undoubted, which very few, I am persuaded, (no not Colganus himself) will affirm, For to ascertain the unquestionable Verity of such Records much more is required, than to find them Written in old Characters, or in à simple Style, In like manner to prove them False or forged, much more is necessary, than to jeer or laugh at them, as the Dr doth. The second thing observable in the Approbations, is the exact Diligence or Fidelity of the Collectors of Miracles, so far the Approbations given by learned men reach and no further, as you may see by the Censure of those who have approved Colganus first Tom, Which is to say, They approved his Fidelity in relating what he read in some Ancient Martyrologies, Though none of these kind Censurers dare Swear, that all he read there, aught to be owned manifestly true without further Examination. Thus Mr Doctor you must Discourse, when afterwards you tell us out of Aelianus, Vopiscus, and others, of strange Wonders (like Miracles) wrought by Heathens. If these Authors speak as you quote, you are quit of Blame, and so far speak Truth, But it doth not therefore follow, that either Heathens did Miracles or that the matters of Fact were so in themselves, as those Authors recount. Just so it is our present case, Capgrave and Colganus bring to light, I confess, 
Quotations may be approved as Exact, though the matters quoted be not true.  many strange Things, and quote their Manuscripts for every particular, the Quotations are approved as exact, but whether those Ancient Manuscripts (which may be Written by too slight hands, or in à long time perhaps altered from what they once were) punctually relate Truth is another difficulty, and cannot be approved without more Trial, and further Inspection into matter so Prodigious as we find there.  
11. The Judgement of those two learned 
Bolland. Henschenius tom. 1. Febr. c. 3.  Writers, joannes Bollandus, and Godefridus Henschenius differs nothing from what is here noted, For speaking of Colganus they first praise his great labour, amply shown in his many Collections made of Irish Saints. 2. They prudently advised him first to set forth such Martyrologies and Ancient Copies as he had by him, which being once Public, and approved by men versed in Antiquity, would give both force and light to the Saints, and Miracles there mentioned. 3. Though Colganus did not (upon Reasons set down) follow that Good Counsel, yet he courteously granted F. Bollandus two Martyrologies belonging to the Month of February, whereof, saith Bollandus, we made use, But How? We only Transcribed the Lives of such Saints taken out of those Write, as we had sound approved in the Lives of other Saints Minimae suspectae fidei, not at all doubted of, And Purposely refrained to own those stupendious Miracles, perhaps done, Though often so unsl●ilfully packed together (without Notice given of the Saints Virtues) that à Reader may rather smile, when he peruses them, than Reverence the Saints Colganus Writes of. Thus Bollandus speaks warily, and it is worth the Readers knowledge.  
12. Moreover Bollandus and Henschenius 
Act● Sanct. Bolland. & Hensch. mense jan. in Praefa●. Gen▪ c. 3.  observe, that in recounting the lives and Miracles of Saints, the like is in all other History. There are several Degrees of certainty, or great Probability. First, if Eye-witnesses liable to no exception attest upon Oath, that they saw such à Wonder, The matter of fact related cannot be prudently called into doubt, For thus our Saviour's own Miraclcs gained credit, (and I think without Oath) from innumerable, before 
Several degrees of certainty for Miracles.  Scripture recorded them. But we, as I noted above, have the like clear humane Testimony for Miracles done in the Roman Catholic Church, seen by Eye-witnesses, and openly attested, as that was wrought at Naples upon F. Mastrilli, and all those were, which God did by our glorious Bishop S. Thomas of Hereford, Seen I say by many Eye-witnesses, attested by Oath, still preserved upon Record, and conveyed down by Tradition, as most clear, and undoubted Truths. If therefore the Dr's Discourse, when he tell's us that fallible Tradition alone, which supplies the want of our Senses in Conveying upon moral certainty the Miracles of Christ to the Primitive Christians and to us also, be without exception Good, The Tradition of these now specified Miracles and express Records besides, may well serve to convey them to men now living, and to Posterity hereafter.  
13. Some may Reply, the humane Tradition in behalf of Christ's Miracles (the Dr own's no Tradition Divine and infallible) is both for time and place very Universal, and received by all Christians, The Tradition for this or that particular Miracle of Saints, though seen and attested upon Oath, never yet gained the like General Assent, and therefore Cannot be Paralleled with that other more Universal. To Answer à 
An objection Answered.  simple Objection, I ask first, whether this way of Arguing be solid? Some particulars related of Caesar and Pompey, (as that they were men once in being, Courageous, and gallant Spirits &c.) are received upon Tradition more Universal than our Saviour's Miracles, For all Heathens, jews, Turks, and Christians, easily Swallow down These, yet jews and Heathens boggle at Christ's Miracles, Ergo they are less certain than those other, because not so Universally assented to? Every rational Christian will deny the Consequence upon this Ground, because our Saviour's Miracles being wrought before many, are apt, (did not malice or some other accidental Cause hinder) to beget in all à Universal Assent. This is our Answer, which will better appear if we examine things to the bottom. Our Saviour raised Lazarus from the dead, cured the blind man, and wrought other great Wonders in such and such particular places, These done before Eye-witnesses were spread abroad, some few first hearing of them, held all upon humane Faith credible. Passing further from hand to hand, They became more known, and induced many to Assent upon this Motive▪ that prudent men, not suspected of Guile, said they had received them by word of mouth from Persons very pious who saw such matters of Fact, or at least had them from others that conversed with those Eye-witnesses.  
14. Now further; This humane Tradition 
Why our Saviour's Micles became more famed than others.  (for Still we abstract in our Discourse hitherto, from Divine Revelation) concerning Christ's Miracles, which at first took its rise from Few, as the multitudes of Christians increased, became more Universal and generally received, because all that owned our Saviour to be the true Messiah, and most deservedly the greatest Thaumaturgus that ever was, held it their Duty to make his admirable Wonders known all over, Fathers preserved them in the Memory of their Children, These, Age after Age, left them to Posterity, the Christian Doctors and Pastors every where spread them abroad in their Writings and public Sermons before whole multitudes, Both jews and Heretics also, concurred not à little. Here in brief (though much more might be said) you have the true Reason why our Saviour's Miracles were famous the whole world over, and therefore handed down by Universal Tradition, which, you see, cannot be so General in behalf of Miracles wrought in the Church afterwards, Though they be most unquestionable. So Providence has ordered, so Reason also Dictates, That God and man should be more Universally honoured for his admirable Works, than man only, the Lord of all, more than his Servants. Thus much premised.  
15. You shall see, how far the Parallel goes between our Saviour's Miracles, and those wrought by Saints. S. Thomas Cantilupe, for example, most certainly raised many from the dead, So did S. Dominick as is proved above, Others restored sight to the borne blind etc. These like our Saviour's done before many Spectators in particular Places, were Divulged abroad, and upon humane Faith gained at first Credit with those who saw them not, Because prudent Persons of unspotted Fame, boldly avouched they had seen the Wonders. Thus our Saviour's Miracles became at first famed, and induced others (no Spectators) to believe them upon humane 
The fame of Miracles, first grounded on sight and experience.  Faith. From this Fame first grounded on Sight or experience, Tradition took its rise, and ever since Those Miracles were wrought, preserved à memory of them among men, Very Universally, as to our Saviour's, though less general in behalf of Saints, for the Reasons now given; But this, as I said, impair's nothing the Moral certainty of latter Miracles, seeing the first Ground where on all true Miracles rely (if we keep within the bounds of humane Faith) is one and the same, That is, They were manifestly seen, and most faithfully related to others.  
16, If therefore our Saviour's Miracles became thus Public before Scripture registered them, and the Miracles of Saints (seen and attested by Eye-witnesses) were in like manner spread 
All true Miracles apt of their own Nature to gain Universal assent  abroad before Records preserved them, It follows, that all, of their own Nature, are apt to gain an Universal Assent, had all been alike Famed and universally Published, but because this Publication (an effect only of the Wonders) by Accident, (or Providence rather,) was different, very general for some, not so general in others, Hence our Saviour's Miracles (as they highly deserved) gained credit Universally, others not so Generally, which, as I said, nothing abates their certainty, while the foundamental Grounds. (Viz. Sight and common Humane consent) make all alike morally certain. And thus I argued 
Page 1. c. 9 num. 16.  against Mr Dr in the last little Treatise. If the common humane Consent among Ancient Christians, supposed neither Divine Revelation nor infallible, raised our Saviour's Miracles to an Evident Credibility in those Days, why should not the like common Consent of Christians now advance our approved Miracles to the same certainty, or Evident Credibility? O but many boggle at the Miracles of the Church! And did not more boggle at those wrought by our Saviour? The Procedure in both cases is alike , While clear Evidence taken from Sense, and common consent, makes either All, or none credible, and morally certain.  
17. A second Degree of certainty and less, 
Two other degrees of Certainty.  is had, when Those who writ of Miracles received not Information from the Eye-witnesses Themselves, but (as we say) at the Second hand from such, as Treated, and often conversed with them. Of this nature, Bollandus cited saith, many are recounted by john Moscus, S. Gregory, and our Venerable Bede. A third 
Moscus in●. prato Spirituali. S. Gregory in Dialogis. & Beda in Historia Anglicana,  Degree of certainty depends on such Historians as either made their Collections from those who Saw Miracles, or Testified they had heard of them from others that had seen Them, or finally from undubitable Monuments, Attestations, and Commentaries published by Eye-witnesses, Or at least from prudent Persons who said, They wrote nothing of Miracles, But what they had received from such as had conversed with the Spectators. Hence you see, That when these matters of Fact are examined, The last Proof, while we plead by Humane faith only, is brought to those who were Eye-witnesses. Now whether Capgrave and Colganus ever rely on so sure à Foundation, (unless we had à View of their Monuments and Martyrologies) cannot, I think, be easily decided; However, to End all that relates to their strange Wonders, you shall see how fairly I deal with Mr Dr.  
18. Let us Suppose, that the Very most are more than doubtful, or that many (for all cannot 
Though particular Authors fail in the account they give of Miracles, yet the Church is at no loss, and why?  possibly be so) far recede from the Purity of Truth, or finally that à great number of Colganus his recounted Miracles appear not to à Judicious Reader Probable, I say (notwithstanding so many foul, either real or imagined Blurs) The Roman Catholic Church is yet at no loss, while She can make an exact Inventory of à thousand other Evident Miracles wrought only in Her, and by Her faithful Children, which neither Dr nor any, Maugre all the Spite in Hell, shall once dare to gainsay by Authority and reason, So ponderous They are, and so powerfully convincing, that the more Malice strives to Eclipse their Glory, they more glorious the appear. Of these I have given you many above though not half of all; The Tenth part whereof would require volumes and large ones too.  
19 Most justly Therefore may I stand astonished 
Reas. and Relig. Disc. 2. c 8. from n. 3. to n. 31. and. c 9  at the Dr's strange Proceeding with me upon this Subject. I pressed him again and again to Deny if he durst such plain Miracles as were set down in my former Treatises; These he shamefully waves, or lightly skips over, Thinking it advantage enough to treat matters, which no man gave him Occasion to handle, And therefore fills page after page with à long List of other Wonders, which he would fain blow away with the breath of à few Jeers, for he refutes none by Authority and reason: I say Contrary could he do so, (though he never hit's on this solid way) he proves nothing against the certain Miracles wrought by Saints in our Church, unless this weightless Consequence be looked on as conclusive: Some Miracles recounted by Private men seem doubtful, or disputable. Ergo all other, Though manifest upon humane Faith, deserve the like Censure, and are to be vapoured against as unvaluable. Is this Procedure tolerable, or any thing like fair Play? Judge Reader.  
20. Now because our Dr who flurt's at every one, seems less satisfied with the Collections of Saints Lives, and their Miracles set forth at Antwerp and published, as he Saith, with much Ostentation etc. Those two worthy Writers Godefridus Henschenius and Daniel Papebrochius, yet living Petition Mr Dr rigidly to examen what ever he deem's amiss in the three Tomes of April already printed, And if after an attentive Inspection any one particular appears to him erroneous, false or improbable, Their earnest desire, I say, is that it be plainly represented in Latin; This done they engage if à full Satisfactory Answer be not returned, to acknowledge their Mistakes: The Challenge here made is modest, will our Dr accept of it? Will he decline hereafter mere empty words that signify nothing. He is apt to think there is much amiss, à great deal of Infidelity, though as yet, he never had the Grace or face to tell us, where, or in what particular This much Amiss lies?   

CHAP. IX.  
Whether impartial Authors in former Ages ever taught that Miracles ceased in the Church? S. Chrisostom most plain for latter Miracles. Whether there be no comparison between our Saviour's Miracles and those wrought in Latter times? Of Dr Stillingfleets frivolous Distinction between Signs, and Miracles.  
1. MR Dr to make his Assertion good of 
page 568.  Miracles ceasing in the Church, produces in the first place the Authority of S. Chrysostom, whereat every Reader may justly wonder, seeing it is more than evident that the Saint upon Several occasions so stiffly defends what Catholics now hold, that he cannot by Violence be wrested to à contrary Sense. A few clear Testimonies only shall be sufficient, to allege all he hath upon this Subject, would be both tedious, and needless.  
2. The Saint pondering those words of the Psalm. Memoriam fecit etc. Saith God never ceased to work Miracles. For this is to make à memory of himself. He never intermitted, never desisted in every 
Chrys. in Psal. 100 in Edit. Pa●is 1588.  Generation to show Miracles, and by admirable things to stir up and encourage the duller sort of People. For those who are endowed with á noble mind and given to the Study of Philosophy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stand in no need 
Miracles never ceased in the Church.  of such Signs or Miracles, because it is Said, Blessed are they who have not seen, yet believed; Now  God hath not only care of such, but of duller Capacities also, his Goodness surceased not to work Miracles frequently in every Age. Then S. Chrysostom set's down the Miracles wrought by Divine power while the jews were Captives in Egypt, at their leaving Egypt, in the Desert also, in Palestine and Babylon. Next, he enumerat's the Miracles done after our Saviour's coming, and Such, saith he, are wrought among us this present Day. Finally, he adds. If you will hear of those Wonders done in our Age, the Translation of S. Babylas' Holy Body to the Temple of Daphnis, when the Devil was manifestly silenced, conquered, confounded, and the worst of wicked men Julian the Apostata Miraculously strucken dead, This Translation, I say, of that Holy Body abundantly testifies. Thus and much more S. Chrysostom speaks to our present Purpose of Signs and Miracles showed in his Age; And can any believe that so great à man ever contradicted himself in à Doctrine so plainly delivered? Mark his significant Expressions. God never desisted, never ceased, never was wanting in Working Miracles, Generation after Generation, And though he did them not for wise Philosophers, or the learned Believers Yet they were useful, profitable and necessary to others whose faith (as I noted) else where, would have grown cold, had it not been sometimes excited by Powerful Signs from Heaven.  
3. Another Testimony pregnant and convincing 
Chrysost. contra Gentil. lib. uno Tom 5. Paris print.  is taken out of S. Chrysostom, where he relates at large the life and glorious Miracles of S. Babylas' Bishop of Antioch, á most renowned Martyr. Christ our Lord, saith the Saint, the night before his Sacred Passion calling his Disciples together forewarned them of many Things, and Prophesied thus. Verily I say unto you, He who believes in me, the Works which I do, he shall do, and greater than these (A plain Passage produced against the Dr in confirmation of latter Miracles, whereunto he never replied.) But some perhaps, will demand, where are our Saviour's words verified? S, Chrysostom Answers. If any take into his hands that Book of Scripture called the Acts of the Apostles, he shall find Persons lying sick in bed, cured by the Shadows of the Apostles, many also Possessed with Devils▪ 
This reason produced by the Saint proves latter Miracles wrought in the Ghurch.  and furiously raging, freed by à touch only of S. Paul's Garments, which things, if any Say were Fictions or legerdemain. The Wonders (Mark his words) now seen, are more than enough to stop the mouths, and tie the Tongue of so impudent Blasphemers. Observe the Saints Reason. For there is no Country, faith he, no People, no City of the world, where these new Miracles have not with 
Apostolical Miracles in found S. Chrysostom.  Praise been famed, and publicly divulged. That is to Say. All have heard of the infirm cured, of possessed Persons freed from Devils, in à word of such Apostolical Miracles, which would never have filled men's minds with Admiration (as we see done) had they been Tales, or feigned Stories. Thus S. Chrysostom (after he had reproached the Gentiles upon the account of their licentious feigning Wonders) discribes at large the undoubted Miracles wrought by S. Babylas both living and dead, so clear and admirable, That they verified our Saviour's Prediction of greater to 
Se S. Chrysost. with me p. 873.  be done in ensuing Ages. Yet more, consider, saith S. Chrysostom, what Pomp that wicked Emperor assumed, And do not slightly pass it over. Here you might have seen his Royal attendance, his armed Soldiers, and the Monarch in the midst of his Courtiers entering the Temple clothed in Purple and Princely Attire; richly adorned with jewels and innumerable precious Stones; Besides, à refulgent Crown on his head gave mighty lustre to all his Pride and glory? When behold the Servant of God, S. Babylas, like another Elias or S. john Baptist, with an undaunted Spirit confounded his folly, suppressed the Tyrant, and drove him, though Majestically attended, out of the Temple. Thus S. Babylas stopped the mouths of the impudent, who think, forsooth, the Power we asscribe to the Apostles nothing but vain boasting; Thus he proved by Laying forth the like Signs, that what those first Blessed men did, was from Power given by God, above the force of nature. Much more 
S. Chrys: page 878.  S. Chrysostom relates to the eternal glory of this renowned Martyr while he lived, to set down all particulars would seem over long to the Reader.  
4. A few words therefore of S. Babyla's manifest Miracles done after his death, For as S. Chrysostom notes, the daily Miracles wrought by Martyrs now glorious in Bliss are many, and amply proved by the frequent Concourse of People to honour them with the like honour as is ●●ven to S. Babylas.  
5. When S. Babyla's Martyred Body was by the Emperor's command brought near to the 
S Chrys. page 884.  Temple of Daphnis, à place where all Debauchery and wickedness reigned, Behold à certain small and gentle Air, breathed out on all sides where the Martyr lay, wrought so Powerfully 
Miracles wrought by S. Babylas after his death.  upon the minds of those formerly Debauched, that they loathed their past Wickedness, and after they had been where the Saints bones were, found in Themselves à strange Alteration, now thoughtful of nothing, but of living à Virtuous life for the future. Dismissed from S. Babylas' Shrine, à strange amendment followed this stupendious Miracle, not easily read of in the lives of other Saints. An eternal silencing the Devils, that used to give Laws in the Temple of Daphnis was so Prodigious, saith S. Chrysostom, 
S. Chrys. page 885.  That if any doubt of the admirable Wonders of Christ's Apostles, he or they ought to desist from that Impudence, and cannot but be induced to à right Belief, upon à serious View of those Miracles wrought by S. Babylas. But wonder nothing, saith he, the Power of Saints is so great, that Devils cannot endure their Very Shadows, Nay, fear the very Shrines and Garments 
page 882.  of Martyrs, whence it is, that God has left us their Holy Relics. And then further tell's you, How S. Babylas discovered the Gentiles Impostures, laid open their cheats, and gained by the Miracles he wrought immortal praise and glory. Thus much I have faithfully collected out of S. Chrysostom's long Discourse, Judge Reader whether the Saint be not à strong Maintainer of Miracles?  
6. Judge Reader also, whether our Dr 
Dr Still. page 578.  Shuffles not, when to cast a Mist before à vulgar Reader, he distinguishes between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wonders, and Signs, Wonders the Dr calls those Extraordinary things the Martyrs did. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Signs, with him are such Miracles as gave Testimony to the Infallible Commission, which Persons had from God to deliver his Doctrine, And S. Chrysostom, saith our Dr, expressly Asserts that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were ceased. First I see no Distinction between Wonders and Signs either to our present Purpose, or in S. Chrysostom's Sense, For if the works whereof he speaks be (as they are done) by the Power of God above the force of Nature, you may Promiscuously 
The Dr's distinction between Wonders and Signs useless in this place.  call them now Wonders, now Signs as you please, and boldly aver, that God thereby commissioned S. Babylas and the other Martyrs faithfully to deliver Divine Doctrine.  
7. Now that their wonders were Signs from Heaven and proved them commissioned to Propagate God's revealed Truths is evident out of S. Chrysostom's whole Discourse; For first He applies our Saviour's words of greater Things to be done by those who believe in him, Than he had done, But our Saviour's Miracles were not only wonders in the Dr's Sense, but Signs also of his being sent from God to teach the world, Ergo the Martyrs Miracles if Christ's Prediction belong to them, are both Wonders and Signs of their being commissioned to deliver the Verities revealed in Holy Writ. Say I beseech you, had any one seen the Miracles done by S. Babylas and other Martyrs, would he not have exclaimed as that poor widow did, after Elias 
3. Reg. 17. v. 24.  had raised her Son from death. Now in this I know thou art à man of God, and that the Word of our Lord is true in thy mouth? 2. S. Chrysostom cited above, uses the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sign, when he tells us that such Signs, or Miracles, though not so necessary for the Learned, avail much to strengthen the Faith of weaker understandings. 3. As you have heard, S. Chrysostom Argues thus. If the Apostles Miracles had not beer▪ Conviction enough to beget true Faith in men then living, the Signal Miracles of S. Babylas had so much efficacy as to reclaim them from their Impudence. Behold, saith he, the Gentiles and the Devil's Power utterly conquered, became so mute and Silenced after our Saint (as à Master, or Commander) had stopped their mouths, That they never spoke word, though most busily loud before in that Temple of Daphnis. Tell me Reader whether this admirable Miracle may not bear Parallel with the like done by the Apostles? Lastly, and this Reason convinces; The blessed 
S. Chrysostoms' convincing Argument.  Apostles in their curing the sick, casting out Devils etc. Manifested by such Signs or extraordinary Miracles, That Christ our Lord gave them commission to preach the whole world over. But, saith S. Chrysostom, there is no Country, No People, or City, where such new and unlooked for Signs have not been wrought, and publicly divulged (though not in the like ordinary manner as we shall note presently) Therefore unless the Dr can make it out, that the very same Miracles wrought by an Apostle and à Saint of à latter date (S. Paul for example, and S. Babylas) are Signs in the one, and not in the other) which is impossible) he is obliged to retract his Doctrine.  
8. By all hitherto said, you see first, that the word Miracle used by the Latins and the Church, more significantly expresses the Nature of Works done by the Infinite Power of God, than that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sign; For à Sign taken in à General way belongs to Things not all wonderful, (smoke is à natural Sign of fire, our words by Institution are Signs of the speakers mind, and the matter spoken of) whereas the word, Miracle, leads every one to à clear Perception of works done above the force of nature. You see. 2. The Dr's beggarly Put off, or empty dissatisfactory Gloss brought to nothing, when he saith, that the extraordinary things done by Martyrs were only attestations of their Sanctity or being highly in God's favour, and Therefore it was meet in those days, when Paganism recovered Strength, to vindicate the Innocency of Martyrs. Mr Dr, Ex ore tuo te judico. The whole cause shall be decided by your own words. Were the Martyrs then Innocent, Holy, and Virtuous? None doubts it; That Innocency and Virtue therefore, supposed them endued with the true Faith of our Christian Verities, And is it not most evident that they lived and died in that true Faith, which they openly professed before the People, and the worst of Tyrants? No envious heart can Deny this. Say then, and you touch the 
Miracles wrought by Martyrs as well witness their faith, as Innocency.  point in Question, whether the Miracles wrought by them when persecuted, might not as well (to use your word (be Signs whereby they testified to the world that their Faith was true, as that they were Innocent and virtuous? Why therefore do you, Sr, without any reason or Authority (nay contrary to clear Evidence) mince matters so, as to make their Martyrdoms Attestations of their Innocency only, and not of their Faith, as if, Forsooth, either Like the silenced Devils mentioned, they could not Speak, or would not open their mouths to Profess Christ's Doctrine for which they died, and God empowered them to make Public?  

Pretended Objections taken out of S. Chrysostom Answered. Dr Still grossly abuses john Gerson, Chancellor of Paris.  
9 It is now high time to examine our Doctor's 
S. Chrys. in 1. Epist ap cor. Homil. 6. Epit. Graecè & Latin Heruch Aurel. Interp. Henr. Savil. Graece▪ Edit Pariens. & Basiciensi Latin.  Quotations found, as he thinks, in S. Chrysostom against Church Miracles, And first we are remitted to the Saints Commentary or exposition set forth in three or four Editions upon S. Paul's Epistles. Reader, I have exactly Perused every Edition, and can never sufficiently wonder, how it came to pass that the Dr Saw not his own fraud, or had the face to produce S. Chrysostom against S. Chrysostom, when it's evident he owned, as you have heard undeniable Miracles done in his Days, and in all precedent Generations.  
10. I say first. It is far more certain, that true Miracles have been wrought in the Roman Catholic Church than that S. Chrysostom wrote this very Homily the Dr quotes, For all Universally, the Father's Greek, and Latin, yea S. Chrysostom himself, all Christians Generally, even Heretics and Turks likewise, ever owned latter Miracles as most unquestionable, but there is no such Assurance had of S. Chrysostom's penning this Homily, And far less certainty that the Dr hit's upon its true meaning, wherein 
S Chrysostom in the Homily cited one Word against latter Miracles.  if there be à mistake, the Dr's labour is lost. I say 2. S. Chrysostom in this whole Homily has not one word contrary to the common Sentiment of Catholics, who positively Assert true Miracles to have been wrought in the Roman Catholic Church, over and above those done by Christ and his Apostles.  
11. To prove my Assertion, Know Reader that S. Chrysostom's chief Aim in this Homily is to Show the wonderful work of God in converting the world by Twelve Poor unlearned Fishermen, which yet his Alseing Providence effected, as the Saint Demonstrat's in the precedent Chapter, when God made choice of the weak and most abject (so the Apostle speaks) to evacuate and destroy the Pride and wisdom of 
1. Cor. 1. 19  the world, to the End, no Flesh might glory in his sight. Hence it is, that the Apostles were honoured with two great Privileges, the one, saith S. Chrystom, was to receive by Divine Inspiration 
The Apostles honoured with two special Privileges.  what ever they taught; We now living (not so privileged) want that particular Prerogative, and deliver Christ's Doctrine set down in Scripture which we received from those first great Lights of the Church. The 2. Grace granted the Apostles was to work Miracles, as the Gospel expresses? Having called the twelve Disciples 
Matth. 10. v. 10.  together, he gave them Power over unclean Spirits, to cast out Devils, to cure all manner of diseases, and all manner of Infirmities. Observe well the Privilege conferred upon all, and every one. That is as They had ample Power to preach the whole world over without restraint, to write Canonical Scripture, to constitute laws for Christians, so likewise they had Power to cure all manner of diseases, and all manner of Infirmities. Now this 
Se Prot. Apol. Tract. 2 c 3 sect. 7. subd 2. p. with me 530. n. 2.  Power, as Authors observe, being made an ordinary Gift to the Twelve, or then annexed to that set number of Blessed men only, was never granted to any other like multitude since Christ's time, For as Brerely cited, notes well, the Gift of working Miracles after the Apostles Days was never ordinary or common to the Church's Pastors, But peculiar to certain Persons and at certain times, according to the special Dispensation of God's Pleasure, sometimes granted, often denied. Thus much premised.  
12. Read S. Chrysostom, and begin with that Question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? For what cause is it, That the Apostles Signs are now forbidden? (The Saint expressly speaks of the Apostolical wonders, not à word there of any like Power given to particular Persons in the Church) Doth thou ask this Question, saith the Saint, not yet believing those Apostolical Wonders or as One desirous to learn the true Cause? If as an Unbeliever, Tell me how those blessed men neither rich nor Eloquent nor noble, but contemptible in the Eyes of the world, gained so many to the Christian Faith contrary to their natural Inclination, when pampered up in all Delights and Pleasures, How did they accomplish this admirable work? Speak plainly, By doing Miracles or not; If by Miracles, I have my intent, if not; This is the greatest Miracle of all other that they persuaded to Christ's Doctrine without any Miracles. He goes on. That therefore such Apostolical Miracles (for upon these his whole context falls) are not done now, is no Argument that they were not then done, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Then it was expedient and profitable they should be done. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now not expedient, useful, or profitable. Why then Expedient and profitable? He Answers, because God then manifested both Power and wisdom in reclaiming whole Nations from Infidelity, by Choosing out twelve poor unlearned Fishermen to do an admirable work in converting the 
●e the Apostle cited.  world, and humbling the pride and greatness of it; No wonder Therefore if those blessed men had Privileges above all other Teachers. 
Why the Apostles special Privilege in working Miracles w● once useful, and now not.  But why not now either Expedient or useful? S. Chrysostom Answers, Because, were such evident Signs annexed to Twelve men now, and publicly shown, the merit of Faith would be much abated, for the more manifest à Miracle is, Faith (though still Faith) loses something of its reward, witness our Saviour's own words. Blessed are those who have not seen and yet believed, All this is to say in plainer Terms, answerable to S. Chrysostom's true meaning. Had God now (after those first Apostical Signs, and all other conspicuous Miracles wrought in the Church) sent Twelve rude, unlearned men to Preach the whole world over, had he made them Ordinary Thaumaturgi, or impowered them to work Miracles publicly in all Nations, and to cure all manner of Infirmities as the Apostles did; Had he, I say, done this after so great precedent Evidence manifested both Anciently and in latter Ages, the minds of men overwhelmed (as it were) with too much Light, would have lost much of the reward due to an humble and obsequious 
Providence has ordered that à mean be held in the Motives to Faith.  Faith, which ever implies à Captivation of the understanding. So Providence hath ordered, that à Mean be held in the Motives inducing to believe, not too Luminous on the one side, For that would entrench upon the obscurity of Faith, yet on the other side most prudently Persuasive, for the gaining our Submission to what ever God hath revealed.  
13. Thus much I boldly aver is S. Chrysostom's chiefest Aim in this Homily, if the Dr reject's the Doctrine, let him once please to give weight for weight, and reduce his Assertion to as sound Principles as mine opposite to his, stands upon. I show first that Chrysostom own's Miracles wrought in the Church above the force of nature, not only here, but in à hundred other places. One only Passage, because it bear's the Look of à Popish Miracle you shall have taken out of his own undoubted Writings, where the Saint largely lays forth the Dignity of Priesthood. When, saith he, the Priest invok's the Holy Ghost; and Offers that dreadful Sacrifice full of 
S. Chrys. de Sacerdo. lib. 6. c. 4.  horror and Reverence, and daily holds the Lord of all in his hands, my Demand is in what Order or Dignity shall we place him, what Purity and integrity of life shall we require of him? Much more follows to this purpose? Then he adds. At that time of the Sacrifice, the whole Order of Celestial Spirits are present with the Priest, in honour of him who lies Sacrificed upon the Altar. Yet more. I have heard saith S. Chrysostom, à Venerable old man to whom God revealed many high Mysteries, faithfully recounting à Vision he once had in time of Mass. He saw on à sudden whole Multitudes of Angels in most resplendent Garments round about the Altar, where the Priest Sacrificed, bowing down their heads, as Soldiers 
Two Popish Miracles related by S. Chrysostom.  are wont to do, when the King is present. And this, saith the Saint, I easily believe. Another man also of most worthy credit told me (they are S. Chrysostoms' words) what he had seen and heard, and 'twas, that those who depart this life, if they have worthily and with à pure Conscience received the Divine Mysteries, being ready to die. are accompanied strait to Heaven by Angels, that like troops of Soldiers attended their Bodies, lying sick in bed.  
14. What says the Dr, are not these clear Miracles above all natural force, done to the Honour of our Sacrificed Saviour upon our Catholic Altars, And much like such Miracles as we read of in other approved Authors? However, if you believe Mr Doctor, S. Chrisostom denied all Miraculous Signs which is to say, the Saint contradicts himself, for as we have evidently Shown he holds and defends true real Miracles through out his Writings▪ Therefore it is most improbable that he Denies them in this place.  
15. The second Reason of my Assertion relies upon S. Chrysostom's own Discourse prosecuted in the Homily cited. If, Saith he, you now seek for Signs and Miracles, you have innumerable Predictions of admirable thingt done in our Age. You see the Conversions of Nations, 
The saint proves other great Miracles.  foretold plainly, set before your Eyes. You see our Saviour's Prophecy of being ever with the Church to the End of the world, hitherto verified. You see that Hell gates, maugre all attempts, were never yet able to Prevail against the Church built on à firm Rock; which had never been, had not Christ stood with it, and Powerfully opposed all Enemies. Finally the Saint exhort's all to Piety and à Virtuous life. O were our Duty herein faithfully complied with, we might, saith he, Convert the world without Miracles. But who amongst us now retires to the Desert? Who goes on Pilgrimage? Who of our Doctors takes pains to supply the want of the poor and needy? Thus S. Chrysostom.  
16. The last Ground of my Assertion, is the main Drift of the Saints whole Discourse, 
To assert that the Apostles singular prerogative ceased proves not à Cessation of all Miracles in the Church.  who never through this Homily thinks one word against Church Miracles, but only Shows how and in what manner the Twelve Apostles were singularly Privileged with two particular Prerogatives, the one, as I noted, to teach by Divine Inspiration, The other, to have the Ordinary Power of working Miracles in curing all manner of Infirmities etc. And this Power we may truly Say (never since granted to any set number of Persons in the Church) ceases, or is taken away, But can any one hence infer, that because that Ordinary Gift ended with the Twelve, Therefore none in the Church by Special Dispensation work's Miracles now? The Inference is lame and just like this, The blessed Apostles, as S. Chrysostom observes singularly Privileged taught Truths by Divine Inspiration, and by that Grace faithfully delivered our Christian. Verities: The Pastors and Doctors of the Church in after Ages taught not Privileged with the like Apostolical Inspiration, Ergo none of them ever since deliured one Christian Verity, For Though we grant them Divine Assistance in their teaching▪ yet because that falls short of the Apostles Inspiration, they never taught Truth. I say if this way of Arguing bee most weightless, The other is no better. Viz. The Apostles singularly privilege were made Ordinary Thaumaturgi, as is already declared, but many great Servants of God though not endued with that Apostolical grace, yet Now and Then, as it pleases Providence to Dispense his favours, raise the dead, restore sight to the blind etc. However such Wonders must not, forsooth, be called Miracles, because They are not Ordinary to any Person in the Church. The 
The question proposed is whether Miracles have been wrought, not how, or in what manner.  Question therefore is, whether such Miraculous works have been done in after Ages, and not how, and in what manner they were Wrought (whether by ordinary or extraordinary favour) wherein, as S. Chrysostom well observes, lies the Difference between the Apostolical Signs, and latter Miracles? Note well this Difference all along, and you will find the Dr's Arguments weak, and far from the Purpose.  
17. The Dr's next Quotation taken out of 
Chrys. in 1. ad Timo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. that is Hom. 10.  Chrysostom is more forceless, where the Saint Demands, From whence shall Christians now be moved to believe? From Signs or Miracles? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but these are not wrought. Here the Dr fraudulently leaves off. To unbeguile the Reader, know that the Saint inveighs against the reprehensible Manners of many then living, who too much loved Themselves, desired to appear great in the World, and had à horror to think of Death. Then he Asks how can these men be brought to Believe? What by Signs or Miracles? But these are not now wrought. By the Holy and Saintly lives of others? Alas! they are not now seen. By laudable Works of Charity? There is no Vestigium of them amongst men, And we, saith the Saint, are the cause of these Evils, whereof we must give account to God, Let us therefore awake out of this drowsiness, and amend our lives etc. Say now, I beseech you, can any Infer hence, when S. Chrysostom speaks like à Preacher) that he really Judged, there were none the whole world over that loved God in those Days, but sought themselves, Honours, or Dignities? None the whole world over, that gave Evidence of à Virtuous life? None the whole world over, that did any works of Charity? It is highly senseless, and no less is it improbable, that the Saint Judged no Miracles were then done in any part of the whole Christian world, when he knew not what passed the Tenth part of it. All therefore he saith is, that God ceased to show new Signs to such lewd Livers, who (if Christians) had Miracles enough, partly recorded in Scripture, partly known by the History of all Ages, abundantly sufficient to awake them out of their Dulness, and draw them to à better Life.  
18. Another Quotation contain's nothing like 
S Chrys. l. 4 de Sacerd. cap. 4.  à Difficulty where S. Chrysostom speaks worthily of S. Paul, and prefers the Apostle before men then living. Though, saith he, I speak not this to insult over any in our time, yet I cannot but wonder at their boldness, who dare compare Themselves to this great Doctor. Alas! were all our men assembled together in one place, and should with à thousand Prayers and tears, beg the favour, they would never do so much as S. Paul's handkerchief did. Most true Doctrine, because Miracles 
Miracles are not infallible wrought at the Prayers or tears of pious men.  being God's free Graces bestowed upon what Persons Providence pleases best knowing our Necessities, are not infallibly wrought at à Call, or when men, though most Pious and devout would have them done. Whence it is, that many great Saints have wrought fewer Miracles, than others, Perhaps, less eminent in Virtue. Saints may humbly pray that God manifest his Power, when and as often They Judge Circumstances require it, But still with à perfect Resignation to his Pleasure; but to pray, to shed tears for more, would be insoleney, and justly deserve reproof.  
19 The Author of the Imperfect work 
Author. oper Imperf. Hom. 49. in Matt. Bellar. de Script. Eccles. verbo Chrysost.  Quoted also by the Dr hath little credit with us. First, because, an Heretic either composed it, or at least corrupted the Work as Bellarm in Witnesses. 2. Upon this Account that it contain's Evident contradictions, for there the Homousiani are called Heretics, and yet to affirm that, the Son is less than the Father, is held an Heresy. Se Bell. cited. 3. In this very 49. Homily 
An Author quoted by the Dr that speaks Contradictions.  it is said, that formerly true Christians, were Differenced from the false by the Miracles which they wrought, false Christians, Saith he, shown nothing but empty Signs, the true Christians wrought true Miracles, soon after we are told, that this working of Miracles is wholly taken away. A plain Corruption contrary to S. Chrysostom's express Doctrine above where he Saith, that God never ceased to work Miracles in every Age, And such as the Apostles wrought, Yea more numerous in after Ages, and in that Sense greater, though inferior to the Apostles Signs, if we respect the singular Privilege of the Ordinary Power granted those first great Masters, whereof enough is spoken already.  
20. Our good Dr having done with S. Chrysostom, methinks unseasonably enough returns to Capgrave, and Colganus, and after à Rehearsal of some strange Wonders related by them, debates à Question little to our Purpose. Whether any since the Apostles times had the Gift of speaking divers Tongues, or were understood? Some say, Yea, others No, which proves, if the Writers be truly Quoted, that some have erred, light where you will (whereof more hereafter) it little imports our present Controversy. I therefore wave the Parergon, and will Examine other Testimonies alleged by the Dr, proving, as he Thinks, that all true Miracles ceased after the Apostles time, and one cited by Mr Dr, is the Chancellor of Paris, 
Gerson contra sectam flagelantium tom 1. page 641.  john Gerson, who favoured not that Sect of men, whipping themselves to blood, neither liked he Those that spoke of new Miracles to confirm the near Approach of the Day of Judgement, or the speedy coming of Antichrist, But calls them Fancies and old men's Dreams, Thus far the Chancellor speaks with great Reason, And most judiciously adds; That Miracles now à days are to be held much suspected, Nisi prius factâ examinatione diligenti, Unless first rigidly examined, which Exception implies no Denial of Miracles, but rather Supposes them wrought. Soon after follows Gerson's Letter to S Vincentius.  
21. Reader, I have perused that Letter twice, and find that Dr Still. most injuriously imposes two things upon Gerson which he never wrote in this Epistle. The one, That he expresses no great Admiration or esteem of S. Vincentius, whereas the contrary is evident, For he calls him à most famous Doctor, and one that Zealously sought the Good of Souls, That he had heard much of his renown by the report 
The Dr deal's most unworthily with the Chancellor john Gerson.  of the General of his Order etc. The Second falsity is intolerable, which yet the Dr, Writes in à different Character. This Author, says he, (and he alludes to Gerson or to none) makes no other Difference of Signs, Than that the Miracles of false Christians were only in appearance, whereas the Miracles of true Christiant were real and benefical to the world. But now (and this I except against) This working of Miracles is wholly taken away, and only false Christians Pretend to it. Thus the Dr, and brag's when he has done of his Quotation being so strong, That he expects no other Answer to it, than calling the Author of it Heretic. Reader, all is most false, there are no such words in Gersons Epistle nor any thing like them. How the Dr will clear himself from worse than Juggling here, I know not, while he made use of the same Edition I have before me, as appears by the very Page he citys 641. Answerable to mine, Paris print 1606.  
22. Now Reader, you may Bless your self with the Sign of the Cross at à strange Wonder▪ Dr Stillingfleet will needs have it sink into our Heads, that no less à man than the great S. Austin much opposed the Continuance of Miracles in the Catholic Church. Should we slightly pass over this gross Error without reproof, There can be no Paradox, no Improbability so monstruous, which our Dr. may not ere long hope to fashion better, to varnish over, and set forth as sound and saleable Doctrine. In à word the Error is Gross, and in plain English more than intolerable.   

None more stoutly Defend's Miracles wrought in the Church, Than blessed S. Augustine.  
23. For your better Satisfaction turn to S. 
S. Austin lib. 22. de Civit. Dei c. 8. petrotum.  Augustine's Treatise entitled the City of God, where in the first place he Asserts Twice over, that ●tiam nunc, even in those days glorious Miracles were wrought in the name of Christ our Saviour, by the Sacraments, by the Prayers and memory of Saints departed, And although, saith he, They are not so famed the whole world over, as Those we read of in Holy Scripture, yet They are manifestly clear, and cannot be denied. And he doth not only Assert this in general Terms, But proves the Assertion by so many Examples, that à Reader must either give S. Austin the Lie, or confess himself evidently convinced.  
24. When I was à Milan, saith S. Austin 
One Miracle wrought at Milan.  the Emperor being then there, that Miraculous cure was wrought upon à blind man at the Holy Bodies of S. Protasius and Gervasius, and this innumerable People who flocked to the bodies of those Saints, were Witnesses of. I omit that great Miracle there largely set down wrought in Carthage upon à pious woman called Innocentia, who had à Cancer in her breast Judged by all Physicians incurable, yet after She had poured out her earnest Prayers to God for assistance was in à moment of time heard, and Miraculously cured. This I pass by, with Intention to recount yet greater Wonders, and Ask what the Dr thinks of an other Popish Miracle there related? Hesperius, saith S. Austin, 
Another on à house infested with Devils.  one of the Tribunes, had his House much haunted with Evil Spirits to the great molestation of his Servants, and desired some of our Priests to repair thither, who did so, one taking with him à Piece of the Holy Earth which was brought from Jerusalem, where our Lord was 
S Austin's own Relation of this Miracle.  buried, hung that up in the Chamber to secure himself from the danger of those Devils. He said Mass, offered up the Sacred Body of our Saviour, and earnestly prayed, that the Vexation, Very afflictive to that whole family, might cease, And by God's great mercy it ceased. The house thus happily freed from Devils, Hesperius out of Reverence, not willing to keep that Holy Earth longer in his chamber, Asked me, Saith S. Austin and another Bishop, whether it were not best to preserve it in some place, and erect an Oratory where Christians might meet together and serve God, we condescended, saith the Saint, And all was done accordingly. 
A third on à young man▪ strucken with à Palsy.  When behold à young man strucken wlth à Palsy hearing of this Oratory, petitioned his Parents to carry him to the Oratory where the Holy earth lay, and after earnest Prayer made to Almighty God for his recovery, in à moment stood upon his legs, wholly sound and perfectly cured. Reflect Reader, how many Points of Popery we have here approved by S, Austin? Undoubted Miracles, the unbloody Sacrifice of the Mass, and the use of Relics pass here for sound Doctrine. Had Colganus, Capgrave, or any other Modern Writer told these wonders now related, would our Dr, think ye, have spared his Jeers, and not rather scornfully laughed at all? Let us see whether he dare deal so rudely with S. Austin.  
25. There is yet one Miracle more which 
A fourth done for à poor Tailor.  may perhaps make the Dr sport, done for Florentius à poor Tailor of Hippo. The Virtuous Good man, saith S. Austin, had lost his Cloak, and not having wherewith to Buy another, addressed himself to the Twenty Martyrs, whose Memory was there Very famous, and begged with à loud voice that those blessed Saints would supply his want, and procure him à cloak. Certain young men then casually present, hearing that simple Petition Jeered, and followed and poor Tailor with biting words, But he quietly went away, and happily found à great Fish newly cast upon the Shore, which he took and brought to à Cook called Carchosus, à very good Christian, who cutting the Fish open, found in it à golden ring, which he partly out of Compassion, partly for conscience sake, gave poor Florentius, with these comfortable Words. Ecce quomodo viginti Martyres te vestiverunt, se how the twenty Martyrs have clothed thee.  
26. S. Austin soon after recount's the famous 
More Miracles recounted by S. Austin.  Miracles wrought upon many at the Relics of the glorious Martyr S. Stephen. I only set down (and briefly) Three or Four most remarkable. There at S. Stephen's Relics à blind woman who brought with her flowers and presented to the Martyr, soon after applied them to her Eyes, & protinus vidit, and forthwith had her sight restored. There also Eucharius à Priest of Spain lay dead, and by the help of this blessed Martyr, was raised to life, God wrought this Miracle by the Priests Tunick cast upon the dead Body. There à little Boy playing in his Mother's Court-yeard, had his tender Body so bruised by à cartwheel, that he presently died. The sorrowful Mother carried the Corpse to S. Stephen's Relics, where the Child, saith S. Austin, not only recovered life, but appeared perfectly sound without Bruise or Scar, as if he had never been hurt. There one Bassus of Hippo having his Daughter mortally sick, hastened with the sick woman's Garment to the Martyr's Relics, and earnestly prayed for her recovery, while he was on the way, or at his Prayers, The daughter died, returning home he found his whole Family lamenting the deceased. What did he? He cast the Garment presented to S. Stephen upon the dead Body, which, done, She without delay revived, and so also did another there mentioned whose dead Corpse being anointed with the Martyr's Oil, came to Life again.  
27. S. Austin goes on. What Shall I do saith he? I promised to commemorate the Miracles wrought by blessed S. Stephen, But cannot set down all, and am sure, no few when they read these will grieve, because I have passed over many more known to me. I Ask their pardon, for if I should enumerate all the Miracles wrought by the Martyr S. Stephen (to say nothing of others) in the Colony of Calama and here also, many Books might be Written, These I specify (all upon Record) to the End, they may be publicly read before the People. Now 
S. Austin relates these Miracles to the End they might be publicly known.  Reader observe well S. Augustine's ensuing words. Id namque fieri volumus, for it was my express will, that they should be publicly read, mark his reason Cum videremus etc. Because when we saw the Signs and Miracles wrought frequently in our time, just like those which God anciently manifested to the world (He means when the Apostles Preached) I endeavorred that the Memory of them should not Perish. Here S. Austin plainly Assert's Miracles to have been wrought in his Days, in true worth, Answerable to the Apostles Signs: For if the raising of Eutichus from death effected by S. Paul, justly deserved the name of à true real Miracle, I see no reason why the Resuscitation of three or four Persons wrought at S. Stephen's Relics, may not also be called works truly Miraculous. I wish the Dr would give any Disparity▪ if we precisely attend to the wonders in Themselves and moreover desire, he would not so slightly 
One grand Miracle. highly esteemed by S. Austin.  pass over, as he doth, that Grand Miracle whereof S. Austin makes an high Account▪ at those words. Vnum est. One Miracle more▪ wrought among us was so clear, and illustrious▪ Saith S. Austin, that there is none at Hippo who have not either seen or heard of it▪ It cannot be forgotten. The Substance is thus.  
28. There were seven Brothers and three Daughters born in Capadocia of honest Parents; who cursed by their Mother, than à widow, for some great wrong She Conceived done her by these Children. It pleased God (after the Mother's curse) to add his severe Punishment also. A horrible fearful shaking Seized on all the members of their Bodies, whereby their Eyes and countenance appeared so ghastly, that none could endure their deformed Looks. In this sad Condition they wandered from ●o place place, and at last two of them, à Brother called Paulus, and his Sister by name Paladia▪ came to us, à little before Easter and daily frequented the Church, where the Memory of the glorious Martyr S, Stephen is celebrated, humbly praying that God would take off that Punishment, and restore their former health. Young Paulus entering the Church on Easter Sunday, when many People were present, praying at the Lattices of the Holy Place, on à sudden fell flat down, and lay there without Trembling like one fast à sleep. Some would have lifted his Body up▪ others desirous to see the Event, said No. Soon after, he stood up of himself free from Trembling, because, saith S. Austin, he was perfectly cured. The joy, 
Paulus and his sister Paladia Miraculously cured.  the Clamours, the Gratulations, the Thanks given to God upon the Miracle resounded the whole Church over, no man held his peace, all praised God, and I, saith S. Austin, giving thanks also, rejoiced with them. This done the recovered Patient came to me, fell on his Knees, and then all again cried out with à louder voice. These Clamours ceasing, the Divine Scripture was read, and I spoke upon one Passage à few words, not many, for I thought it best in so Public à Joy, that all should rather consider the Wonder God had wrought, than hear me speak. Paulus dined with me that day, and related the whole Story of his own and his Brother's Calamity. Much after the same manner his Sister Palladia within à few days falling down at the Cancels by God's great mercy, recovered perfect health.  
29. See more of these Miracles in S. Austin, the few here mentioned I purposely set down, to unbeguile the ignorant whom our Dr plainly cheats, when he produces this learned Father, as one that Opposes latter Miracles, or at least such as the Apostles did. I appeal to the Judgement of all learned men, and Ask, whether the restoring sight to the blind, raising the dead, and curing incurable Infirmities, may not be parralleld with the Apostolical Miracles? I Ask again, whether S. Austin after so ample á Relation of God's wonders done in his days filthily forged Stories, told lies to deceive the world, or contrariwise Spoke Truths well known to himself and innumerable others then living? It is horrid to Judge (nor dare any man in his Wits avouch it) That all the Miracles recounted in this one eighth Chapter are loud lies, or forged Tales, what then can be said, but that they Must ●● be owned Truths sincerely set down, upon as great humane Authority as may seem Satisfactory to the most prudent and Judicious. Yield this, and the Dr must admit Miracles of the first Magnitude to have been done in the Church, distinct from those the Apostles wrought.  
30. To producc other Testimonies out of 
S Austin de utilit. cred, c. 17. & contra Epist. fund. cap. 4.  S. Austin most home and pregnant for Miracles, would be too large à Task. These few quoted in the Margin which steadfastly held that great Doctor in the Catholic Church, afford light enough. Viz. The fulfilling of Prophecies, the laborious Travels of the Apostles, the Reproaches and blessed death of Martyrs, and besides great Universal and puissant Signs, glorious Miracles. Pro opportunitate temporum, when it best pleased God to work them. And shall we then fear, saith S. Austin, to hid ourselves in the Lap or Bosom of this Church after so special Divine Assistance shown us, and great Fruit done by it? Shall we doubt to do so, when we see the Church raised to the height of Authority, while all Generally acknowledge it descended to us by 
Miracles held S. Austin in the Catholic Church.  à continued Succession of Bishops from the See Apostolic; Heretics who in vain snarl at this Oracle, are condemned by the common judgement of men, by the wisdom of Councils, as also by its glorious Miracles. I say (adds the Saint) not to give supreme Authority to this Church, is, in Good earnest Notorious impiety, à headlong Pride, and Arrogancy. Judge Reader (and I wonder Dr Still. trembled not when he reads these words) whether S. Austin owned not Miracles wrought in the Church, as à main Motive to believe in it. Twice over he recurr's to Miracles as his Proof in the Passage now cited, and repeats the same in his Book against the Epistle, which Manichaeus called his Foundation. Yet, forsooth our Dr would persuade us that S. Austin opposed all signal and remarkable Miracles, Those only excepted which Christ and his Apostles manifested to the world. Most untrue Doctrine. We now proceed to the Dr's ill Account given of S. Augustine's Opinion in this matter.    

CHAP. X.  
Of Dr Stillingfleet's shuffling and unworthy dealing with S. Augustine. Not one Testimony produced by the Dr makes so much as probably against great Miracles wrought in the Church. The like Account we give of other Authors falsifyed by the Dr.  
1. TO proceed clearly I say first. No 
No Catholic Author denied great Miracles wrought in the Church.  Catholic Author ever yet denied great and most Signal Miracles to have been wrought in the Orthodox Church of Christ. None of them ever hitherto brought in S, Austin, as Opposite to our Catholic Miracles. Many its true assert, That false wonders have by abuse often passed for true ones, which all willingly acknowledge, and Say the Church upon their Discovery hath severely punished those who gave the scandal. and upon this unsteady Topick, the Dr unworthily ground's the most of his whole Discourse, as will appear afterwards. Now to S. Augustine's Testimonies.  
2. The Dr quotes his Book of true Religion, 
S. Austin de vera Religion c. 25.  where it is Said, that the working of Miracles since the Church is now established, and diffused over the world, becomes Unnecessary, yet God (thinks Mr Dr) might do them, out of extraordinary kindness to his Church in à time when many Pagans were yet unreclaimed. Reader here 
Dr Still. page 581.  is not all, for S, Austin in his Book of Retractations (and the Dr saw it well enough) declared his own meaning thus. When, saith he, I 
S Aust lib. 1. Retract, cap. 1 3.  taught in my Book of true Religion, That after the Church's Establishment Miracles were not necessary, that's very true, because now when hands are laid upon the Baptised, They receive not so the Holy Ghost 
Observe what Miracles S. Austin speaks of.  as to speak with the Tongues of all Nations, neither are the Infirm now healed by the shadows of Christ's Preachers, that pass by them. These and the like Wonders cease. But what I said then, (mark the words,) is not to be taken, as if no Miracles were now wrought in the name of Christ, for I had assurance of à blind man cured at Milan, and of many other great Miracles done in These times, that I neither know them all, nor can enumerate those I know Thus S. Austin. Say Reader, doth not the Dr egregiously juggle in raising à Difficulty out of S. Austin, which the Saint had solved long since, and plainly laid before all men's Eyes?  
3. The next Quotation in S. Augustine's Book 
S. Austin de utilit. credendi c. 16.  of the usefulness of believing, is nothing at all to the Dr's purpose. There we are Told, what great Miracles were frequently done by God made man, while he lived on earth, then S. Austin Demands? Why they are not done now? He Answers, because they would not move, unless they were wonderful, for Saith he, were they Things common or usually Shown, they would not seem wonderful, and he explain's his meaning by an excellent Instance, waved by Mr Dr. Should one, saith the Saint, who never yet saw the Vicissitude of day and night, the constant motion of the Celestial Orbs, the four various Seasons of the year, the mighty efficacy which lies in seed, the Beauty of light, of Colours etc. Should such à man, I say first behold these wonders, He would be overwhelmed with à Sight of admirable Miracles, Yet We. not because we know the Causes of these things (for nothing is more obscure) But because they are common and daily seen make little or no Account of them, And so it would 
Were Miracles vulgar and common they whould not move.  happen, were the Miracles wrought by our Saviour continually shown, or often laid before our Eyes. S. Augustine's whole Drift therefore is to Demonstrate, that if Christ's Miracles were so common or continually wrought amongst us, like the incessant Motion of the Heavens, or those other wonders already mentioned, They would (to use the Saints words) grow contemptible, Yet hence contrary to all Logic and rational Discourse, the Dr would infer that Miracles are never wrought, though God often vouchsafes, Pro opportunitate temporum (That's also S. Austin's expression) to do them by his Servants here on earth, That is, not so frequently by any one man, or in any such manner, as our Saviour did, in the first Promulgation of the Gospel.  
4. Here the Dr to his own confusion remit's 
S. Austin. lib 4. Retract. c. 14.  us again to S. Austin. When, saith the Saint, I mentioned in another place the Miracles our Lord JESUS wrought in his mortal flesh, I asked why the like are not done now? And answered, They would not move unless they were , and this I said, because neither so great Miracles, nor all the Miracles wrought by Christ, are now done among us. Non quia nulla fiunt etiam modo, And not because God work no Miracles among us now. in this present Age. These last words which prove that Miracles cease not in the Church, our Dr wisely conceal's, and adds to S. Augustine's Text another Expression not extant there. Viz. As were wrought by Christ and his Apostles, whereas, the Saint in this Passage, speaks only of our Saviour's Miracles without mention made of the Apostles. However, after this double fraud you must hear the Dr triumph. And can, saith he, any Say be more contradictory, than this of S. Austin's and, E. W.s asserting That as many and as great Miracles (yea greater) are wrought since, as were in their Days? Mr Dr deal plainly, read in lieu of your words. As are done in their days, as were wrought by Christ, and your supposed contradiction vanishes into smoke. For do not I expressly 
Part. 2. c. 1. ●um. 3.  say in the last Treatise, That Christ our Lord proved himself the greatest Thaumaturgus the world ever beheld, and far surpassed all Angels and men, Patriarches, Prophets or Apostles in working Miracles all nature over, which none ever did before, or shall do hereafter? None but Christ commanded à new Star to shine at their birth. No man like our Saviour, darkened the lights of Heaven, split the rocks, rend the vail of the Temple, moved the earth, or risen again to Life like Christ our Lord. Therefore 
Gh●ist our Lord, for above all men and Angels in working Miracles.  S. Austin says well, and I also assert it, that neither so admirable, nor all the Miracles wrought by Christ, are now done amongst us. Notwithstanding to verify that certain Prediction of greater wonders, I said, more blind have seen more dead have risen to Life again, more poor have received the Gospel in the later Ages of the Church than before, while our Saviour was upon earth, and this is undeniable, unless S. Austin's Authority and all humane Faith be banished the world. Hence I often Paralled Miracles wrought in the Church with those done by the Apostles, ever giving Pre-eminence to our Saviour's glorious Wonders, and withal yielded, as you may see above, à singular Prerogative granted the Apostles in working Miracles by Ordinary Commission, which none (known to me) in the Church ever had since, or if any had it, the favour was singular and not common.  
5. The Dr goes on. It's true indeed S. Austin saith there were some Miracles still left in the Church, and he produces several Instances else where, but in the same place, he Denies the Necessity of these Miracles since the large Propagation of Christianity in the world, and account's him à Prodigy, that yet seeks after Prodigies to confirm his Faith. Reader, note first how faintly the Dr speaks. Some Miracles forsooth, but durst not name them, fearing they might appear Great ones, For so They truly are in S. Austin, if raising the dead, and restoring Sight to the blind, be rightly accounted Great. Thus much 
S. Austin. de civet. l. 22. c. 8. initio.  noted. Turn to the Dr's Quotation, you have it above, where S. Austin's Adversaries proposed this Question. Why are not the Miracles you preach done now? He Answers. Possem quidem dicere. I might say, Miracles were necessary before the world believed to the End it might believe, And that whoever now seek's after Prodigies to believe, when the world believes, is himself à great Prodigy, if he believes not with the believing World. Thus I might Speak, saith S. Austin, which Expression, as every one see's, exclud's not Miracles from being thought useful now, but rather supposes them useful, when God, as S. Austin Testifies, manifestly wrought them among Believers in those Days, And therefore soon after concludes in the same context, Etiam nunc fiunt Miracula Even now Miracles are done in our Age. Neither could S. Austin plead against those vain 
By what Argument Austin convinced his Adversaries  Adversaries by Primitive Miracles, for he Saith expressly, They believed none were wrought, Therefore he confutes them by S. Chrysostom's excellent Argument used above and known to every one, The substance whereof is, Either men believed our Christian Verities induced thereunto by Miracles, or not; If by Miracles, God manifested them to the world, If not; the greatest Miracle of all is, that the world believed the hard Mysteries of Faith without Miracles. Thus S. Austin in this place plainly Discover's our Dr's fraudulent Proceeding.  
6. S. Austin next quoted upon the Psalms 
S Austin in Ps. 130. v. 1.  speaks of Simon Magus his pretended Miracles, But has nothing like those words the Dr citys, Though should the Saint either there, or else where Say, that the Miracles of Christ and his Apostles were wrought for the benefit of future Ages, he delivers à great Truth confessed by all, neither aught any to complain had he done no more, But humbly thank God for showing so many admirable Signs already manifested to the world, whereunto none could lay just Claim, much less rationally find fault, had they never been wrought. In like manner, had God not Redeemed mankind by sending his only Begotten Son, but done the work by an Angel or Some other way, none could have justly complained, or Challenged as Due that greater Mercy, 
S. Austin devitate Eccl cap. 16. Reason and Relig. Disc. 2. c. 9 n. 4  showed by JESUS CHRIST.  
7. Much lost labour follows in the Dr, when he citys S. Augustine against the Donatists, whereof I spoke largely in another Treatise, and cleared every Difficulty he falls upon in this place, yet you must have it again like à fresh Objection. Wonder nothing, Sectaries will never leave off an old Idle Cowardly Trick, nauseously to repeat what they once laid hold on, though they see it solved Twenty times over. Well, but what Says S. Augustin? He bids Donatus and Pontius plead no more by the Visions of this Brother or that Sister, because all are Fictions, Lies, and monstrous fallacies. Then he discourses. Either these visions spoken of among you are false, Or if any wonders be wrought there, we are the more to beware of them, our Lord having foretold us, that false Prophets should arise and work Signs, which if possible, might deceive the Elect. Here you see S. Austin would not in this place debate the Question with the Donatists, whether God for reasons best known to himself, work's true Miracles by Heretics, jews or Heathens, but prudently abstract's from that Controversy, though he accounted them Lies and monstruous Fictions. As who should say be they as you will, true or false, They are all worthless upon à Ground laid forth afterward. Viz. Ye Donatists have not Christ your head, because you are not of his Mystical Body the Catholic Church.  
8. The Dr replies, S. Augustine bring's 
If the Church approve Miracles, thoy are wrought there.  not the Evidence of Miracles to prove the Church by, nor any visions or Revelations, For he saith such things are to be approved because they are done in the Catholic Church, not that the Church is proved Catholic because they are done in it. Tell me Reader, doth not S. Austin here plainly Suppose Miracles to have been wrought in the Church, for if they require the Church's Approbation, They are first wrought there? Doth he not also assert above, That, maugre the spite of Heretics, Miracles held him in the Catholic Church? Thus much is Proof enough against the Dr, who denies Miracles. Now if you Ask in what sense S. Austin teaches, that the Church is not proved Catholic, because Miracles are done in it? I answered fully in the Treatise cited above: He did so most prudently in his Contest with the Donatists, who pretended as well to Miracles as S. Austin, And therefore The saint waved that Argument, not because Miracles are inefficacious to prove the Church by, But upon this ground, That the latter wonders chief, such as Optatus Melivitanus, and S. Ambrose mention, are not the first Sure Principle to manifest the Church against those Heretics. Hence the Saint appealed to Scriptute, to the Testimonies of the Law, of the Prophets, and Psalms, which the Donatists willingly admitted (though they Cavilled at Miracles.) Haec sunt, saith he, Causa nostrae documenta, haec firmamenta. We plead 
why S. Austin pleaded not by Miracles, but by Scripture.  by the strong Documents of Scripture, where we have the Unity, the Visibility, and large Extent of the Church over the world fully expressed; These Testimonies you deny not, though you slight our Miracles. Produce therefore but one clear Passage of Scripture, saith S. Austin, without your Idle Glosses and interpretations, whereby it may appear, that the Church is only confined to Africa and you speak to the Purpose, but if you fail herein, and fail you must, conticescite, hold your Prattle, believe the Truth etc. In this Discourse the Saint Declares how grossy the Donatists strayed from the  Sense of those words in the Canticles. Show me where thou feedest and liesed ● 
Cant. 1. 6.  Noon, most simply made use of by them, to prove the Church confined to Africa: Much more S. Austin has in this Chapter pertinent to the Controversy now in hand, and further explained in the Treatise already cited.  
9 Some may Object. 1. Miracles that need the Church's Approbation, cannot prove her Doctrine Orthodox. Why not I beseech you? Christ's Miracles as seen or heard of by Report morally certain, rationally induced the first Christians to believe his Doctrine, and so I hope latter Miracles may much avail, to corroborate the Faith of Believers now. The Church's Approbation impairs not in the least the Doctrine of the Church, where they are wrought. But of this more afterwards. You will Say again, if Miracles wrought in the Church make her Doctrine 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 Heretics, 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 Triumphs; 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 Catholic 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 Doctrine, 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 citys, 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 see an Author magnificently cited in different Characters, and when he turns to the 
Dr Still. page 582.  place pointed at, finds 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 wonders, and see visions, yet Christ has forewarned us not to be deceived by Miracles. First there are no such words in this place, or any thing like that Sense. 2. Were the sense found else 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 shown those lesser done on Bodies. Now he opens not the Eyes of the blind, yet opens the blind hearts of men by the Preaching of his Doctrine. Now he raises not dead Bodies, yet brings à foul, that was dead to life again. Now the deaf hear not, yet the hearts of many shut to his sacred word, are so opened, that they Believe and live in obedience to his Laws, 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 Pre-eminence to our Saviour's own proper Spiritual cures daily wrought in the Church of God by Divine Grace and the preaching of his word, which the Saint deservedly esteems 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 Father's head, With the success he wished. The very next morning He was found à Penitent 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 Days.  
13. The last Testimony our Dr Quotes out 
Quaest. ex novo Testam. c. 63.  of S. Augustine, may pass for one of the most famous, (or infamous rather) That ever man cited; You have the place pointed at in the margin, where the Saint is supposed to Assert (and he speaks fully to this Purpose saith the Dr) that Signs and Miracles were wrought by the Apostles to bring men from infidelity to Faith etc. (No harm hitherto) then follows 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 new Testament full of gross Errors, are not S. Augustin's, but the work of some Heretic 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 Louvain Edition of S. Austin, printed in à different Character, are there also taxed of many gross Errors, the like you may see in Frobens 
The Dr's quotation, not found at all.  Edition. Yet here is not all. Worse follows, And 'tis 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 six or seven things of no little Importance. Sir, when you have more faithfully laid S. Augustine's Testimonies together, hitherto horridly out of order, and far from Truth, you will find yourself at à loss, and much short in your Reckoning. But what are these Observations? The first is. That the main intention of Miracles was to convince unbelievers; Add likewise, to increase 
A word to some Observations may by the Dr.  Faith and devotion in Believers, as also to benefit them spiritually and corporally, and you speak with S. Austin, otherwise not. 2. That Faith being established, there was no longer any Necessity of the Power of Miracles. For proof hereof, the Dr must either make use of S. Augustins' Fall speaking in that 63. Question demonstratively proved à fourb, or will be forced to sit down silent. 3. That though Miracles were not of any such Necessity, yet God out of his abundant kindness pleased to do some Extraordinary things among them in their time. Mark how the Dr, not daring to spea. Fully minces matters, (some extraordinary things) that is, the raising of the dead, and restoring sight to the blind etc. (for of these S. Austin speaks fully) must, Forsooth, be called Extraordinary things, but by no means down right Miracles. 4. That in Disputes about the Church they never appealed to the Power of Miracles. Very false, for S. Austin already cited speaks fully, and tell's us that most glorious Miracles, though Heretics spi●ghfully opposed them, held him fast in the Catholic Church. 5. That those out of the true Church might make as great à Pretence to Miracles, Visions, and Revelations, as those who were in it, as appears by the Donatist's, To what End this Observation is made no man 
A pretence to Truth only little beneficial.  sees, much less how it is gathered out of S. Augustin's Testimonies. Did ever S. Austin teach that the greatness of à Pretence to Truth, entail's Truth upon the Pretenders? Certainly no, for all know, that as the Donatists laid claim to true Miracles, they also pretended to be the only true Church. Was that so, because they Pretended? There is à vast difference, Mr Dr between à great Pretence, and à strue Pretence, the first those Heretics might have, but not the second, unless you will say (and I am afraid you would fain be at it, durst you speak Fully.) That the Donatists' Miracles and Visions were every whit as Good and sound, as those which S. Austin recount's in his 8. Chapter cited. If this be meant; your Observation hath Sense in it, without it there is none, though I see not how this Sense agrees with your own Concession. Viz. That God out of his abundant kindness, pleased to do some extraordinary things, among Orthodox Christians in those Days. Extraordinary favours wrought by Almighty God, Mr Dr, were most surely real, and not Fancies like the Donatists pretended Miracles. Thus much of these Observations, the other two scarce worth naming, you have already refuted.  
15. We are now, as the Title requires, to give account of other Testimonies produced by Mr Dr against the Miracles of the Roman Church and because S. Gregory the Great, one famous for Sanctity and Learning the whole Christian world over, And our Venerable Bede, à man highly renowned every where, relate many particular Miracles wrought by God's favour, near, 
The Dr strangely rude with S. Gregory and Bede.  or in the Ages they lived, our Dr to blast the Credit of These two eminent Authors, more like à Scold than à Scholar, rudely taxes both of want of judgement, and tell's us, they were the men that gave encouragement to all the Monkish Tales, and impostures afterwards. Who durst have spoken thus irreverently, but Bold Dr Stillingfleet? After 
Dr Still. Page ●86.  venting this Passion, please to hear à strange Proposition. The credibility of their Miracles in the Church of Rome, saith the Dr, is destroyed by the Testimony of their own more judicious Writers, and to prove the Assertion, he first produces joannes Ludovicus Vives, and Melchior Canus, as if forsooth, these two Writers, let them be greater than they are, aught to be esteemed in the public Opinion of the world more judicious, than S. Gregory and our worthy Country man Venerable Bede. Believe this who will, Christians hitherto never thought so. Ludovicus Vives one of Florence, may pass for à Grammarian, of his soundness in Doctrine, I say nothing. Melchior Canus one of S. Dominicks Order, was certainly very learned, But free enough in his Censures given of others as learned as himself, And this Licentiousness his Master Franciscus Victoria 
S● Canus l. de Hum Histor, Auctorit. in proaemio  foresaw, when he feared that Canus would tread under foot the good Precepts, he had learned of him.  
16. To confront the Dr's wild Proposition, I say, neither Vives, nor Canus, nor any Catholic Author ever destroyed the Credibility of Miracles in the Church of Rome, no Catholic Author ever yet denied true and most glorious Miracles to have been wrought in this great Body of Christians. The Dr's Testimonies therefore not faithfully Quoted, (were they as he would have them) are mere Impertinences, and prove nothing against Miracles. Observe Reader his simple and fallacious Proceeding. Canus, saith he, and others recount Miracles Written in the lives of many Saints, which in their Judgements were no Miracles, because Written upon very uncertain reports. Ergo, these Author's doubt and deny all true Miracles which they openly profess to have been wrought in the Roman Catholic Church. Is this way of Arguing tolerable? Can any man infer, because one Questions or denies some things, he therefore Questions or denies matters whereof he has certain assurance? I certainly know Dr Still has quoted many Authors amiss, do I therefore say he Quotes none right, when I find (though seldom) the passage entire he remits me to?  
17. Turn now if you please to Canus whom 
Canus de Hum Hist. Anct. l. 11. c. 6 Coloniae impres 1605. p. 533  the Dr citys, De locis Theol. but means (or he errs) his 11. Book concerning the Authority of humane History. (His loci Theol. contain only two Books) There you shall find, that Canus admit's what ever Approved Historians testify to have seen Themselves, or received from other credible Persons who were Eye-witnesses, as many things are recounted in the Epistles of S. Ambrose, of S. Cyprian, S. Hierom, in S. Austin's books De Civitate Dei, S. Gregory's Dialogues, And for the most part in all other approved Ecclesiastical Writers. To suspect, saith Canus, that such 
page 535.  men would convey Lies to Posterity would be à grievous sin, à heinous offence. Canus also receives with 
Canusplainly admits great Miracles.  all honour and veneration (as Pope Gelasius did) the Lives of S. Antony, S. Paul, S. Hilarion, and all the Ancient Ermirs set fo●th by S. Hierom where you have innumerable Miracles recounted. These he admit's, and therefore own's great Miracles wrought by Saints.  
18. Soon after he gives his Judgement of our Venerable Bede and S. Gregory. The first, Saith he, in his English History, The other in his Dialogues, have recounted some Miracles, vulgarly thrown abroad and believed, which the Aristarchi, or Critics of our Age hold uncertain, And saith, he would more approve their Histories, had they taken greater care in producing Authors according to à right prefixed Rule, and weighed matters more severely. 
Canus speaks modestly.  Then he adds. Sed quoniam modeste etc. But because we are to speak modestly, and with all wary circumspection of men so renowned as S. Gregory and Bede, I say that even in these two Authors, many things are not to be rejected. For let any one rigidly bring Ecclesiastical Story to à severe and most judicious Test, the matters are but few wherein they seem blamable. And therefore saith, I would rather approve all written by them, than reprehend many. Thus 
Dr Still page 588.  Canus, though our Dr fraudulently conceal's this moderation, and in à Huff tell's us; Canus charges them with relating Miracles upon common Reports. The charge is most unjust, and unworthy à Doctor, For Canus only saith some Critics in this Age, will not like all they have Written, 
Bellar. de Script. verbo Beda.  though the very most ought not to be rejected. Had the Dr proceeded sincerely, He Should have noted this, and also reflected upon Bellarmin's third Observation, where we are told, that there are some things found in the third Tome of Bede concerning the lives of Saints which Bede never wrote, as the life of S. Patrick, S. Columbane, and others, But the Dr thought best to wave such matters, and once more refers us to Canus.  
19 Canus, saith he, tell's us, That the lives of Philosophers, were more severely written, and with greater integrity by Laertius, and the Gests of Caesar by Suetonius, than the lives of Martyrs, Virgins and Confessors are by Catholics, not to he named in this place. What then I beseech you, is therefore nothing truly Written? Or doth it follow that because Canus thought so, his Judgement is to be proffered before the Sentiment of those unnamed Authors?  
20. However gratis admit, that some have less circumspectly recounted matters in the Lives of Saints (I never yet went about to defend all that is Written.) Have you here any thing like à Consequence. Ergo, God never wrought Miracles 
Canus Page 54.  by Saints, or all true Miracles now cease in the Church? This, and 'tis pure Nonsense must be the Dr's Inference, or nothing. Again, when Canus saith, as our Dr citys, that S. Antonine and Bellovacensis made it not their work to write what was certain, but rather to let nothing pass they could meet with etc. The only doubt is, whether S. Antonine or Melchior Canus ought to be credited in this Contest (for the one certainly errs)? When the Dr decides that point yet in Dispute 
Dr Still. page 589.  upon Good Principles, he may twit me for speaking honourably, as I do, of S. Antonine, but not before. In the mean time, he may see with what high respect Theophilus Raynaudus 
Raynaudus Tom 18. Titulo Hercules commodianus pege 335.  speaks of S. Antonine, where he taxes John Launoy for his Boldness vented against that Modest Prelate, and Canonised Saint. My wonder is, that Canus durst speak in so slight á manner (without any Proof) of S. Antonine, à most learned and Holy man saith Bellarmin, not only à Dominican as Canus was, but much also above him in Dignity being Archbishop of Florence, 
Bellar. de Script Ecclesi verbo Antoninus.  the other, it is true, had his lot to be Bishop of Canaria à Town in the Canary Islands, where there is Good wine, that's all I know of it.  
21. One word more to Ludovicus Vives his Testimony, which both Canus and the Dr quote very confusedly. Vives, you must know, 
Canus p. 514. The page 586. Ludou. Vives de trap. Discip. ●0. 1. l. 5. p. 511  hath Two Tomes where different matters are treated, and the Dr following Canus blind Quotation, thought it enough to cite him. De tradendis Dis●●plinis lib. 5. Both methinks, might have cited his first Tome where this Author saith, The Lives of Saints are fouled with many Comments, or feigned Stories, and somewhat more to that Purpose. I have answered, were all true, which Vives proves not but upon his own bare word, it is wholly impertinent, unless this senseless Inference may pass current. An Author judges many things not sincerely related in the Lives of Saints, therefore he denies all true Miracles wrought in the Catholic Church, whereof never any doubted, You know, Mr Dr, that Vives in his Notes upon S. 
Vives tom. 2. de veritat. Fidei pag. 378. & p. 379.  Augustine's eighth Chapter De Civit. Dei, Makes Comments upon those great Wonders there related. You should know also, that Vives in several Parts of his works is so far from opposing Miracles, that he plainly both supposes, and own's them. Our Blessed Saviour, saith he, certain of what he said, promised great Wonders to be done by himself, and in the Church afterwards. He distnguishes also in the next Title, between true Miracles wrought by Almighty God, and the false Signs of the Devil, And says, whoever 
Ludovicus own's true Miracles.  imprously feign's Miracles for gain, cause men, when the fraud is discovered, to doubt of true Miracles. Finally he set's down the true Marks whereby the Miracles of Christ and his Saints, may be discerned from the cheats and counterfeit Wonders of the Devil. For what End Therefore doth our Dr tyre his Reader with Testimonies, that look à Squint, quite another way, from the main Question here debated?  
22. You must yet have more patience, because what follows in the Dr from his Page 589. to his Page 595. is nothing but an impertinent Excursion seasoned with some few unsavoury Jeers scornfully thrown at S. Gregory and Venerable Bede. He tell's you what Miracles These two recount, and hopes because they appear ridiculous to his fancy (you have no other Proof) to make them contemptible in the Opinion of every Reader. A Story of Angels appearing to S. Cuthbert on horseback when he was à Boy, and prescribing him à poultesse for the cure of à sore knee, and some like Wonders, entertain the Dr for three or four. Pages, and seem matters of sport and merriment. My old Principle hath here place again Mr Dr either Show you the fraud in these particulars, or grant the Facts, Jeers you know well, are far enough from Solid Proofs. The other Miracles our Dr excepts against, are for the most part such as have been wrought by the Sign of the Cross▪ it would be time ill spent to insist upon all particulars the Dr brings to light. My only Wish is, he had better considered what the Ancient 
Epiph, to. 2 l 1. contra Hae●es Basil. print. page with m● 61.  Epiphanius Writes of Miracles wrought by the Sign of the Cross in the place here cited. He tell's us that fire made by enchantment unactive, and contrary to its nature burned not, was freed from the Witchery by casting Holy Water upon it, blessed with the Sign of the Cross, whereupon the People (and many Jews were present) cried aloud, there is one God that 
Epiphan. cited in the precedent page 60.  help's Christians, and departed satisfied. Another like Miracle He relates of à raging man possessed by the Devil, that was presently delivered from the ill Spirit by Holy water cast upon him, blessed with that Holy Sign. The Testimonies of the Learned Theodoret, seem here very remarkable. 
Theod. l. 5. Eccl Hist. c. 21 Coloig. print 1577. page 312,  The Devil, saith he, hindered fire from burning when Fuel was applied, the Pastor hearing of the Charm Forthwith blessed Holy Water with the Sign of the Cross, gave it to Equitius à Deacon, commanding him to sprinkle the water upon the enchanted fire, That done, saith Theodoret, the Devil ran away, the water burned like Oil, and the fire consumed the wood in à moment. Had the Dr I say, considered these and many other Miracles wrought by that Holy Sign, which most worthy Fathers, and far more Ancient than S. Gregory recount, He 
S. Gregor. lib. 1. c. 11.  would certainly have spoken with more respect, and not scorned S. Gregory because he tell's you of one Martirius that signed à cake in the Embers, with the Sign of the Holy Cross.   

CHAP. XI.  
A brief 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 Shown à long list of impertinencies.  
1. REader you have three things chief in the Pages here noted, First, Many Testimonies taken out of latter Authors quoted most unsincerely, some, as the Dr thinks, prove great Miracles to have ceased in the Church, And all those are false. Others much inveigh against the forging of Miraracles, which though truly Quoted are nothing, as I now said, to our present Purpose. A Second thing and most blamable, is the Dr's fallacious way of arguing, who would fain draw his main Document of Miracles ceasing, from this unsound principle. Some pretended Miracles have been proved counterfeit, Therefore none ought to be owned true. The last thing worth reflection relates to many Notorious Impertinencies. Of these in order, and first we begin with the Dr's Quotations.  
2. He citys. 1. John Gerson, and partly 
Gerson declaratio veritat tom. 1 page 415,  conceal's, partly perverts the genuine Sense of this Author, who relies on à certain Principle (waved by the Dr) and delivers most true Doctrine. As, saith Gerson (citing Aristotle) it matters not that some things false in themselves, are more probable than others true. So imports not if somethings false in themselves be piously believed, not as false (for if known as false) it is far from the Piety of the faithful to believe them. The Estimation or pious credulity therefore falls not upon the verity or falsity, but only upon the appearance and probability, while the falsity or verity is unknown; Hence S. Hierom prudently said, it's better in such matters piously to doubt, than rashly to define. Two 
Gerson's Doctrine, here faithfully set down  contradictories may both be probable, and the one well stands with the other, not in Truth, but in Probability; Thus under different Respects, both may be believed without Prejudice to Faith, so that the mind be free from pertinacy. Reader, what is hitherto amiss in Gersons Doctrine, while he teaches nothing (the Dr conceal's this) but à Truth known the whole world over? For who is there, that believes not matters only probable in appearance, whereof there is no absolute certainty? Hath the Dr I beseech you, certainty of all things that pass his head, or believes upon humane Faith? Gerson goes on. This Degree of certainty respects the Legends and Miracles of Saints, the Lives of Fathers, and the Visions of devout Persons etc. Which the Church embraces and permit's to be read, not that it determin's them to be believed as necessary for Salvation, But because they conduce to move the pious affections of the faithful, so long as nothing in such matters is known to be false, although also nothing is known upon certainty to be true, so in those things, that by à pious consideration might be done, is more to be regarded, than what was done. Thus Gerson.  
3. Now hear the Dr's own words Written in à different Character. Gerson saith he, honestly confesses, this to be the End of the Legends and Miracles of Saints, and their Visions and Revelations so much talked of in the Roman Church. Viz. To stir up the Piety and Good affections of the People: For these things, saith he, are not proposed by the Church to be believed as true, but they are rather to consider them, as things that might be done, than things that were done. Reflect Reader in passing how the Dr condemns himself by his own words, for if Gerson speaks, as most certainly he doth, of Miracles and visions read in the Lives of Saints, not proposed by the Church to be believed as true, but only permitted to be read, He opposes no Miracles, no Visions, approved by the Church, or owned as true; Nay, these he plainly supposes in his precedent words Priusquam elucidaretur alio modo 
Gerson impugns not approved Miracles.  per Ecclesiam vel rationem certam, ipsa veritas, before the verity be cleared by the Church, or upon some other certain reason. Let therefore approved Miracles stand firm without control, we have our intent, and will while the Dr loses both his time and cause Do as S Hierom prudently advises, rather piously doubt of these Legendary Miracles, than rashly define any thing. The Dr end's his Harangue thus. Gerson saith, it is no matter, if some things that are really false be piously believed, so they be not believed as false, or known false, at the same time. The Dr thought this word False would rattle loud in à vulgar ear, whereas had he distinguished as Gerson doth, between Truth in appearance or Probability, and perhaps no Truth in re, the noise would have ceased. Has not many à man upon great Probability, been deemed honest and so proceeded with that really was otherwise, and many an one probably thought dishonest, who deserved not that Censure? Thus the Judgement of men are often regulated by Appearances; 
men's judgements often regulated by Probalities.  without having Truth clearly laid before them. Miracles Judged probable, or in appearance only, have their End which as Gerson saith, is to stir up Devotion, though no man goes about to prove the Church infallible by them, as the Dr too simply Imagin's.  
4. Three or four Quotations yet remain taken out of Lyranus, Cajetan, Launoy, and Luke d'Achery as weightless and witless here, as if the Dr had told you à tale of à Tub. These Authors, Reader, worthily blame all forgery in Miracles, and so do I, They moreover tax some Writers off Errors, in recounting the Gests of Saints, and I highly applaud them when they speak Truth and prove it, yet all are far from denying true Miracles to have been wrought in the Roman Catholic Church, wherein lies the whole Debate betwixt the Dr and me. Observe I beseech you; The Dr makes à great Account of one Testimony produced out of Luke D'Achery, who set forth the 
Lucas d'Achery lib. 1. c. 1. 2. 3. de pignoribus Sanctorum Paris print 1651.  works of Venerable Guibertus' Abbot of Novigento, where some things, thought by the Vulgar, great matters, (though mere Illusions) are much reproved. For an Instance. A Boy belonging to à Soldier chanced to die on good Friday, the People because he died that day, made resort to his Tomb, offered wax candles, and other little Donaries as Testimonies of their Devotion. Some feigned themselves deaf, others lame, and the Abbot of that place, (willing enough to have men think that Miracles were wrought there) gave encouragement to à belief of these Fopperies. Two or three Stories of the like nature Achery relates out of venerable Guibert. Immagin all be faithfully told, And ask as I did above, whether this Consequence be tolerable? False Miracles have passed among the Vulgar for true ones, Ergo never true Miracles were wrought in the Church? I Ask again whether this Argument be not à clear conviction ad hominem? D'r Still believes the venerable Abbot of Novigent in the Relation he gives of feigned Miracles, which some by abuse judged true, Ergo if we plead by the Abbot's Authority, Dr Still is obliged to believe him, when he plainly set's down and own's true Miracles to have been wrought. But most 
An Argument ad hominem against the Dr.  evidently the Abbot confesses à hundred times over, that God has done innumerable great Miracles in the Church, Therefore if he deserves credit in his Relation of Cheats, why should he lose it in the other part of his History?  
5. Now to point at all the true Miracles 
D'Achery Lib. de Laude B. virg. c. 10. 11. à pag. 302.  owned by this Abbot would be à long Task, Two or three set down in D'Achery, whereof one most prodigious wrought upon à woman called Theodeberta by the assistance of the blessed Mother of God, may give Satisfaction to every Reader. In à word, this Theodeberta condemned to Die for having Slain à young man that solicited her to Lewdness, after earnest Prayer made to the blessed Virgin, humbly confessed her fault, and upon her Public confession was to be burned in à great Pile of wood. There tied to à Stake half naked, 
A Stupendious Miracle seen by many Eye-witnesses.  (the wood wholly consumed) the bands also wherewith the was bound burnt to Ashes; Theodeberta stood still in the middle of the Flame without any hurt at all. Her Enemies seeing this, furiously heaped more wood upon her, set that on fire, and barbarously struck the poor Penitent with their long Poles, but all would not do, not so much as one hair of her head, nor the Linnen-wear she had on, much less any part of her Body, received Damage. This Miracle recounted by Guibert in the place now cited, was seen and attested by innumerable Eye-witnesses. What says our Dr, must the Abbot be believed, when he Tell's us of Cheats, and lose all credit while he recount's true and undoubted Miracles? Had the Dr dealt ingenuously, he should have Said, Abbot Guibert ('tis true) speaks of many Impostures practised in that Age, But withal own's unquestionable Miracles. This latter, Mr Dr fraudulently omit's, and therefore notoriously trangresses against sincerity in setting down one half of à Story, without the other.  
6. What follows in the Dr to his Page 610. is such flight stuff as you have heard, little worth notice; So is that too often babbled out Flaw imputed to Baronius, who it seems mistake the Signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore is mercilessly handled, though the Cardinal corrected the Error before Mr Still. was borne. Such trash as this out of wearisomeness I pass by, and will examine other Quotations, where you shall see far greater flaws on the Dr's part, than the mistake of à Greek word comes to.  

Of Dr Stillingfleets Flaws in his false and faulty citing Tostatus, Roffensis, Didacus Stella, and josephus Acosta.  
7. Our Dr first Quotes Alphonsus Tostatus 
Tostat. in c. 9 Levit. cited by the Dr.  the learned Bishop of Avila, and so unworthily perverts his whole Sense, that I am scandalised at the Proceeding. Tostatus demands why God in the consecration of Aaron the first high Priest, sent fire from Heaven to consume his Sacrifice? And Answer's, the Miracle was not done principally for Aaron, but to testify how the Sacrifice of any Priest, became acceptable to Almighty God, And therefore, saith Tostatus, there appeared no necessity of having the same Miracle renewed at the consecration of other Priests. In like manner (adds this Bishop) at the beginning of the Primitive Church, clear Signs appeared to those who were 
Observe the Miracles whereof Tostatus speaks.  baptised, and converted to Christ, The Holy Ghost Visibly fell upon them in the form of à Dove, as we read in the Acts of the Apostles (These words which explain the whole drift of Tostatus our Dr fraudulently omit's) But now, saith he,) Such Miracles (and Mark the Expression) are not wrought upon the converted, neither doth the Holy Ghost descend Visibly on the baptised as he then did. Afterwards, He gives the reason why these great Miracles were necessary at the beginning of Christianity, Because the Mysteries of Faith are not Demonstrable, and therefore when the Gospel was first preached, Fuerunt ista necessaria, those visible great Signs were necessary to introduce it, but now being established, there ought not to be any such Miracles. Thus most faithfully 
Tostatus true Doctrine laid forth, with the Dr's juggling.  Tostatus, if you doubt turn to the Place cited, and believe your own Eyes. That done, you may justly admire the juggling and too open fraud of this Dr, who, forsooth, because Tostatus Says, (and truly) that those Visible Signs of the Holy Ghost descending upon the converted, newly baptised, are not seen in this Age, will needs thence infer, that he Denies all other Miracles. Is this either Conscience or any consequence? God shows no more some kind of Miracles, Ergo he works none at all? May not I truly assert, that God in the latter Ages of the Church never wrought so many prodigious wonders at once, as he did at our Saviour's Sacred Passion, when the Sun was darkened, the Rocks were split, the Dead came out of their Graves etc. Can any hence infer, That I therefore Deny all other Miracles wrought at Loreto, at Compostella, and Sichem? Certainly No. Because though I grant not such admirable Wonders ever to have happened since our Saviour's death, I may yet assert the latter to be as they are, manifest Truths.  
8. To lay yet more open the Dr's fraud, I Argue thus. If the learned Tostatus plainly acknowledges true supernatural Miracles wrought in the Church after the Apostles time, different from those which he saith, ceased, The Dr grossly abuses this Author; But Tostatus most evidently own's such true Miracles in the Church Therefore Mr Dr grossly abuses Tostatus. For proof of my Assertion, turn once more to this Author, where he expressly teaches. 1. That 
Tostat. in c. 10. Mart. Quest. 12. John 14.  Christ empowered all that believe in him to work Miracles, yea and greater than He wrought. He teaches. 2. That both Martyrs and Confessors long after our Saviour's death preaching up and down the world, Multa Miracula fecerunt, did many Miracles, though Christ spoke not to them, nor Specially gave them the Power wherewith the Apostles were privileged. He says 
Tostatus plainly grants true Miracles.  3. That all believing in Christ, by invoking the Holy name of JESUS, may work Miracles, with much more that follows. Tell me Reader, is it not prodigiously strange, that the Dr remit's us to this Question, while he Wilily slips over all here noted point blank against him? Is not 
Dr Still. page 611.  this Fraud and worse than juggling manifestly perceptible, when upon this Principle, Some Miracles have ceased, he would conclude, there are none at all wrought?  
9 If you Ask what it was that beguiled the Dr in à right understanding of Tostatus? Thus it is. Tostatus in the beginning of the Question now cited, demands, why our Preachers in the Church who succeed the Apostles, do not such Miracles now, Talia Miracula Viz. By ordinary Commission, as the Apostles did? He Answer's most profoundly, that ordinary Power was readily given the Apostles to work Miracles every where in confirmation of Christ's Doctrine; so it is said. They went forth, and preached in all places ubique Deo concurrente, God Cooperating with Signs that followed. Now saith Tostatus that ordinary Power, was not only annexed to those first Apostolical men, but also to the newly converted and baptised, For these after their Baptism and conversion, were empowered to work Miracles, whereby the Truth and Holiness 
The Dr's Cheat, discovered.  of Christ's Doctrine received much light, And this Ordinary certain Power of working Miracles every where, ceases in the Prelates of the Church. Whence our Dr would infer à cessation of all Miracles, which, as I said, is worse than juggling, and most opposite to the express Doctrine of Tostatus. O but the Bishop saith 
Tostatus cited à §. Tertio fit.  this Power of working Miracles would not be profitable in the Church but rather serve for curiosity; Very true; For if, as he observes, Miracles were daily wrought amongst us by the Prelates of the Church, and new Convertits, the merit of Faith would be much lessened, and Therefore 
Tostatus §. secundo  says first, it is unworthily done by à true faithful Believer to seek after Miracles to confirm the Faith which he actually believes as certain, For this were to require à further probation of that, which he holds most undoubted. 2. Though Miracles are not necessary when faith is preached to Believers yet they are profitable, when it's preached 
Tostatus cited §. autem.  to Infidels or Heretics. Thus Tostatus.  
10. One may yet object. The Doctrine of Christ, of the Apostles, and the Church is one and the same, if therefore no Believer ought curiously to desire new Miracles to confirm the Doctrine of Christ and the Apostles, why should they require new Miracles to confirm Church Doctrine, Or to what End hath God wrought Miracles in every Age? I Answer first; No Catholic Believer ought to ask for more Miracles than Divine Providence hath already manifested, because the Truth of Church Doctrine by what is done, is made Evidently Credible, notwithstanding God out of his abundant mercy may at his good pleasure illustrate this Oracle with new Miracles, as we have proved above, The Utility 
Miracles wrought in the Church much abate the Impudence of Heretics.  whereof gathered from Tostatus last cited, avails much to convince Heretics that impudently calumniate the Church, Saying She hath changed the Doctrine of Christ and his Apostles, God therefore to repress this Impudence, as he made the Doctrine of Christ Evidently Credible by the Miracles which our Saviour wrought, the Doctrine of the Apostles Evidently Credible by the Miracles They did, so also he set's forth the glory of his own Oracle the Church, and makes her Doctrine evidently credible by innumerable Miracles wrought Age after Age. And this I conceive to be à main reason, why Providence will have Miracles continued in the Church to the worlds End.  
11. The Dr once more refers us to Tostatus, 
Tostatus in cap. 3. Matt 9 10.  where we are told, that those visible exterior Signs of the Holy Ghost descending upon the baptised in the form of a Dove, or Fire, showed in the Primitive Church, cease now in such as receive baptism, Though, saith the Bishop, Original and actual sins are as well taken away by that Sacrament in this present Age, and Grace as well given to the baptised now, as it was in the Baptism of the Primitive Christians. Here is all the Dr has for his Purpose (and it is 
Dr Still. page 612.  à very Cheat) though he brag as if he had done Wonders, What, saith he, shall we say to the Testimony of this learned Bishop? Had he never heard of S. james of Compostella, and the Miracles pretended to be wrought there? And could he believe them and write these things? Had he never heard of Vincentius Ferrerius & c.? Mr Dr, you still juggle, still run on in your old mistake, and Distinguish not between one sort of Miracles, and others. The Miracles wrought at Compostella and by S. Vincentius, are quit different from the visible appearance of the Holy Ghost upon the Baptised, and the Imposition of the Apostolical bands whereof Tostatus speaks, And saith, though many others might work 
Tostat. q. 10. citat. p. 164 E. Luc. 10.  Miracles in raising the dead, and curing diseases (which Power our Lord gave the Seventy two Disciples, who were distinct from the Apostles●) yet, to give Visibly the Holy Ghost by Imposition of bands, was à Privilege granted the Apostles only, whereby Christ shown them singularly favoured above all others. Reflect, Reader, once more on the Dr's fraud, and weak fallacy. Was the seventy two Disciples Power in curing diseases and raising the Dead any way limited, because they could not visibly give the 
The Dr's fraud discovered.  Holy Ghost by the imposition of hands, as the Apostles did? Most certainly no, saith Tostatus. Why then should the Saints in God's Church be denied the favour of curing diseases and raising the dead, because, forsooth, they have not that Apostolical Prerogative of showing visibly the Holy Ghost in form of Fire? Yet this is the unsound Discourse of our Dr. Hence his far fetched Instances from Compostella, and S. Vincentius are ushered in to no purpose, save only to show his Ignorance, and to traduce an unwary Reader. 
Roffensis contra cap. Baby l. c. 10.   
12. The like cozenage we have in three or four Quotations following so palpable, that in real Truth I stand amazed at the Dr's insincerity. He first refers us to our worthy and learned john Fisher, Lord Bishop of Rochester, as one opposite to Miracles wrought in the Church, and doth it with so great confidence, that he boldly Asks, whether any Testimony can be more plain and 
Still p 613. Roffens. contra Oëcolampad. lib l. c 16. & 17. p. 801 802.  weighty than this in our case, it being from one, who undoubtedly knew all the Pretences to Miracles then made? I beseech you, Reader, turn first to Roffensis, where he shows, that true Miracles are not to be rejected, because some have made pretence to false ones, and tell's Oëcolampadius that for one feigned Invocation of à Magician the Sectary urged, we Catholics can produce innumerable true Miracles whereof, saith the Bishop, I shall speak more in the Preface to my second Book. Again he saith, though à Magician may dazzle our Eyes with his Charms, yet all true Miracles undoubtedly done by good Angels, are not therefore to be rejected. Absit istud à piorum mentibus, far be this Error from the minds of pious men. Lastly he appeal's to the Miracles related by S. Austin, and urges one which he calls Insigne Miraculum, à famous Miracle, 
Roffen. cap. 17.  wrought by the prayers of S. Gregory upon an incredulous Roman woman. These, saith Roffensis, if thou Oëcolampadius weighest diligently, and yet dost continue in thy obstinacy, thy heart is hardened, but because thou dursed not contradict the Powerful hand of God who did these Wonders, Thou help's on our Catholic cause.  
13. Again saith Roffensis Ponder well, and 
page 804. fine.  tell me, why God hath wrought so many, yea far more Manifest Miracles, to Confirm the Verity of the Holy Eucharist, than he has done for 
Roffensis most plain for Miracles.  any other Sacrament? The reason is; This Mystery being Sublime and difficult, Providence to facilitate our Faith, gives light, and support's the real Verity we believe by the Evidence of innumerable known Miracles. Great Authors, highly deserving credit, recount these famous Miracles, And no man in his Wits can deny them. Thus our worthy Bishop, who in à hundred other Passages of his works stoutly defend's Church Miracles. What think ye, is the Dr likely to prevail much against Miracles by the Testimonies here alleged, when the Author he citys most professedly own's them? How could so learned à Prelate oppose Miracles in one part of his Works, and vigorously maintain them (as you see done) in the places now cited and many others? How dared he check the Heretic, and tax him of Obstinacy in case he omitted to weigh diligently the Wonders recounted by S. Austin, by S. Gregory, and those other supposed evidently wrought in confirmation of that Truth we all believe, I mean the Sacred Eucharist?  
14. We are now to clear the Testimony produced by the Dr from that false Gloss he casts upon it. In à word the Bishop's whole Drift is to show (and mark well his Drift, for it clears all) that the bare words of Scripture made use of without the Interpretation of the Church, or the unanimous consent of Fathers, are easily perverted. To prove the Assertion Roffensis tell's us first, That as our Saviour cast out Devils, illuminated the 
Roffen: contra capt: Baby l: c: 10: page 227: Mark 16: v. 17.  blind, and cured diseases, so likewise, calling the Apostles together, he gave them command over unclean Spirits, and Power to cure all diseased, as Christ our Lord did. Hitherto no difficulty. But saith our Bishop, There is another Promise made by our Saviour, (here begins the Dr's juggling) when he foretold these Signs should follow in all the faithful that believed in him. In my name they shall cast out Devils, speak with new Tongues, take Serpents away, and if they drink any deadly thing, it shall not hurt them, They shall impose hands upon the sick▪ and they shall be cured. Observe well, Saith he. This large Promise made to all Believers in Christ, we see not so amply performed, for now common Believers cast not out Devils, nor cure all diseases, yet there is no doubt but that many had, and have still true Faith. In the next place the Bishop proposes this Objection. Some perhaps will say Christ's promise therefore, was in vain, He Answer's, no 
Roffensis●: sed dicet page 229:  such matter (and his Answer clearly discover's the Dr's fraud) our Saviour saith he, would not have the Efficacy of his promise to be perpetual, but only at the Rise and the growth of the Church. Observe his reason. Commonly at the 
● Observe well of what Miracles the Bishop speaks;  beginning of the Church, all true Believers to advance the Faith laid forth in the Gospel, had the grace of working such Miracles as are now specified, But after the Gospel was diffused the whole world over, There was no need of the like Miracles wrought by all the faithful, However, if we precisely stand to the bare words of Christ, there should not be any believing Christian in this Age, without the Privilege of working the Miracles now mentioned. Thus our worthy Bishop. And do not 
And learn thereby the Dr's juggling:  you hereby see an Intolerable Juggling in Dr Still. Who out of à misapplyed Principle, Viz. All true Believing Christians in the following Ages dispossessed not Devils, cured not all diseases, spoke not different Languages, as the Primitive Believers did, Will hence conclude, There was no longer need of Miracles, They are the Dr's own word's. Had 
Dr Still. page 613.  He said, it is now needless, that all good Christians work the like Miracles in the present Age, as the Primitive Believers did (which is all Roffensis affirms) he had spoken Truth, But because he shift's off this main Circumstance, I must once more accuse him of Notorious Juggling, and can never sufficiently admire the man's boldness in corrupting Authors as he doth. Almighty God forgive him.  
15. Another Testimony I find taken out of 
Stella in c. 11. Lucae p. 104.  Didacus Stella, where the Dr saith, we read, that the Power of Miracles is ceased. What man but the Dr, durst have told so loud an untruth? Reader believe it, Stella in this very place assures us▪ that about thirty years (than past) the 
Stella defends great Miracles:  Holy Martyr Andreas de Espoleto being in Mauritania was cast three times into the Fire, where he prayed in the midst of the flames without hurt, not having so much as à hair of his head scorched, And though, saith Stella, this great Miracle happened in the sight of many Lucitanians then present, yet none of the Moors were converted upon it. Doth this condemning the Moors 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 wroûght which for number and greatness are admirable, and far surpass all those Signs granted to unbelievers, and therefore the faithful are easily discerned from Infidels by Miracles, God's own certain Seals, and known Characters of Truth. Yet more. Those, saith he, who believe not the Roman Catholic 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 Power of Miracles ceases (now proved false) But moreover affirms, that the receiving of it, would do more hurt than good, For men would Say, that the Christian Faith was not sufficiently confirmed before. I Answer. The Dr once more egregiously cheats the Reader, For Stella speaks not of all men, But only of such as are actually Believers, And saith, that all fully persuaded 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 Doctrine. Then presently He 
More of the Dr's juggling:  adjoyn's, if such believe not Moses and the Prophets, (he means the Doctors and Pastors of the Catholic 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 Settled in à firm belief of all the Catholic 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 show none in order to the Conversion of Infidels, jews, and Heretics. 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 Lions 1557:  ●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 blind.  Tome, is de Indis posterior, sive de jure 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 citys. 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 ears, while others have both heard, and expressly mentioned most glorious Miracles. But this is evidently true, And,  
18. To prove my Assertion, I will here only 
Josephus Acosta Histoire naturelle des Indeses, 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 threatened death, unless they cured the Infirm and diseased among them. The distressed Captives, having no other medicine at hand, made use of Spiritual Physic, 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 Cross upon the Sick Infidels (much like the Apostles) they instantly cured innumerable. The Bruit whereof running abroad, They were forced to go 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 Soldier of Peru called Lancero, upon à desperate wound, which he cured by Saying some Holy Words, 
One by à Soldier of Peru.  and making the Sign of the Cross upon the wound. No less 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 Battles the Spaniards fought against the Indians, (as well in new Spain as Peru) those very Infidels saw in the Air one like à Cavalier mounted upon à white horse with à Sword in his hand, chase away their forces 
Another by S. james.  and fight for the Spaniards; Whence proceeds 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 citys Josephus Acosta, as one that says 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 which this is the Chief that Miracles were necessary in the beginning of Christian Religion, but not now.  
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 speaks.  Salute, and after à serious reflection made upon the two chapters quoted, dare boldly aver, that the Dr contrary to all conscience grossly abuses Acosta, and every unwary Reader. The Question proposed in the beginning of the 9 Chapter is thus. How 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 days, and he gives not one only but many excellent reasons thereof. Here begins the Dr's 
Dr Still. page 614.  juggling. If, saith he, such Persons who are Employed upon the work of converting Infidels do want the Testimony of Miracles, I know no reason to believe, that God Employs it for other Ends. Mark those words. Do want 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 favoured 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 less admired the Evident Wonders wrought by them, than their most innocent and spotless life. In fine they gained so much renown among the Barbarians, that they were almost adored as Gods, and all their commands looked 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 demands, How it comes to pass, that such Miracles as the now mentioned Travellers wrought, were not so common, but rather grown Scarce in the days, 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 appears so great necessity of them for the Conversions of Barbarians. Is this, Reader, to tell us, as the Dr unworthily Writes, that Acosta says Miracles were necessary in the beginning of Christian Religion, but not now, When he deplor's the want of those admirable Signal Wonders already specified, and beg's Almighty God, once more to work 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 Privilege, and those others in their Peregrination through Florida? No. The Dr may justly blush at his Juggling and manifest suppressing Truth if he read Acosta, where he Saith. Though the Apostles were enriched with à 
Acosta c. 9 page 220.  more Plentiful Gift of the Holy Ghost, and had the first fruits of the Spirit, yet the Power of working Miracles vanished not with 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, justus, 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 days, (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 favoured 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.  grossly 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 wanted the Testimony of Miracles, while you see this Author he citys, 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 Privilege 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 seems 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 grossly 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 Orie●●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 immediately after Baptism, had his perfect sight restored. Another sick of the Palsy and Dumb when Baptised, risen up sound, and spoke without the least impediment. If you desire to hear other Miracles wrought by Holy water, and reciting the seven Penitential Psalms, as likewise of the strange Punishments God inflicted upon some profane Barbarians that strove to cut down à Cross erected by the Christians, you may peruse this Author. To insist on more particulars would be too large à task. and needless, Finally, if you require an Answer to Dr Still. wise Question. What shall we 
Dr Still. Page 614.  say to the Miracles pretended to be wrought by Xaverius and others in the East Indies? I will first remit you to Emanuel Acosta ●ited, and next evince upon unquestionable Authority, that S. Xaverius his Miracles are so clear and manifest, that none, unless utterly stupifyed, can call them into doubt, or least Question.    

CHAP. XII.  
Of S. Xaverius his admirable life, and most glorious Miracles. Witnesses of these Miracles and undoubted Testimonies produced. The Dr's simple Exceptions against them demonstrated vain and frivolous. His unjust Aspersion laid on jesuits, discovered.  
1. PLease Reader to review Acosta at the 
Eman. Acosta page 3.  beginning of his Treatise, where you have à short compendium of S. Xaverius austere life and most undoubted Miracles. No fewer, saith this Author, than à hundred and thirty thousand were drawn to Christ by the indefatigable Labours of this one blessed man, in the Coast of Comorinum. In the Kingdom of Travancore and the places Adjacent, he wrought great conversions also, in so much, that the very Heathens speaking of Xaverius, usually called him by no other name, but Sanctus Pater, the Holy Father. The rumour of the Conversions coming by the attestation of many certain Witnesses to the knowledge of John the third than King of Portugal, both while S. Xaverius lived, and after his death, His Majesty expressly commanded, that the Miracles 
Page 3.  of the Saint should be diligently examined, Written down, and sent him. A copy of the King's letter you have in Acosta. Strange likewise were the Conversions and wonders done by S. Xaverius in the City of Tolo, the Moluccy 
Page 6.  Islands, and Amboinum, No less wonderful is that which Acosta recount's of S. Xaverius, who 
Page 7.  by one and the same Answer given to ten or twelve Persons proposing different Questions, was so well understood by all, as if he had answered one after another▪ or every one apart. Admirable also are the Miracles wrought in Japan, 
Page 7.  where S. Xaverius, saith this Author, cured the Dumb, deaf, the lame; restored perfect health to Persons desperately infirm. In the country of Commorinum he cured innumerable, quite 
Page 7.  deserted by Physicians freed many possessed of Devils, and most certainly raised the dead to life. See Acosta cited at those words. Mortui ad vitam revocantur etc. He had moreover the 
Page 10.  gift of Prophecy, Acosta relates the particulars foretold by the Saint, which afterwards came to pass. He recount's also memorable Things 
Page 11.  of his austere and penitential way of living. Two or three hours of sleep after most wearisome labours S. Xaverius allowed himself, and this short repose he took when oppressed and 
Acosta's relation of the Saints Miracles.  ready to fall down, often resting upon à Board or the bare ground, with à stone under his head. Of his spare Diet, and poor clothing, see Acosta cited. And thus much (not the half of what S. Xaverius did) I produce out of this one Author, à long time Missioner in the East Indies, Writers of à latter date have more amply set forth the glorious Miracles of this great Saint.  
2. Wonder therefore nothing at the great 
De Lingendes tom: 2: contion: Quadrag: Feria 4: Domini prima Quadrag:  Elogium, Claudius De Lingendes gives of S. Xaverius. What shall I say of the great Apostle of the Indies, the sun of the Orient, the Dr of Gentilism, the Miracle of the last Age, the Star of japan, and Prodigy of India. the Honour of the Society, Enlarger of the Church, and delight of the world? Those who hate us, love thee, who despise us praise thee, who set us at naught highly value thee. The glory of thy Virtues, outlives Envy, and is above reproach. Thus he with much With much more. Soon after 
Ligendes qis Elogium of S Xaverius.  he enumerats the Miracles done by the Saint. Xaverius, saith Lingendes 1. Cured all manner of infirmities, nay more, when he could not be present with all sick persons, he sent Children to them, who by reciting the Apostles Creed, cured many 2. He had the gift of Tongues, and was understood as the Apostles were, when he spoke to men of different Languages. 3. God endued the Saint with the gift of Prophecy, and had things absent discovered long before they happened. 4. He made by à Miracle the salt water of the sea fresh and sweet, at which wonder many Mahometans were converted. 5. In the Promontory of Commorinum, he raised à youth one day buried to life again, where upon innumerable were converted, And in the Process of his Canonization, it was proved, that he restored life to no fewer, than twenty dead Persons. Thus F. Lingendes, where also he recount's other great Miracles wrought by the Saint, and Asks whether Heretics that glory in their extraordinary Mission, did ever any like wonders, as these now briefly pointed at.  
3. But, Courteous Reader, hitherto I have said little of this glorious Saint and his stupendious Miracles. Whosever therefore desires more ample Information of greater Wonders, and the greatest Satisfaction that can be given to men on earth, may peruse that accurate Bull of Pope Vrban the eight, which gins. Ration● 
Bulla Canonizationis S Francisi Xaverii Ann. 1613, 8. Idus Augusti.  congruit & convenit aequitat●, published after the Canonization of S. Francis Xaverius, where you have all and every one of the Miracles already noted, exactly set down, as his gift of tongues, the gift of Prophecy, and his innumerable and admirable conversions; Many hundred thousands, saith the Pope, who sat in darkness and in the shadow 
Miracles of S. Xaverius attested and approved by the See Apostolic.  of death, were by the industry of this great Servant of God, drawn to the light of the Gospel. To enlarge myself upon all the Miracles in these Apostolical Letters, would, because they are long, be too great à Task, yet à Few among many I must not omit. At Comorinum, where Xaverius preached in à Church to à great multitude of Infidels, and by reason of their obdurate hearts seemed to effect little, He first betook himself to Prayer, and then commanded à Grave wherein one the day before was buried, to be opened. To prove, said the Saint, the Verity of our Christian Faith I now Preach, you shall behold with your eyes this dead man raised to life. Praying again, he commanded the lately buried to appear in the sight 
S. Xaverius raises the dead.  of all his Auditors, who in à moment of time came out of his Grave, and to the admiration of the People stood up among them Living, as he was before. This visible and manifest Miracle so changed those stupefied Infidels, that not only the than present Unbelievers, but innumerable others hearing of the Wonder, embraced our Catholic Faith.  
4. In the same place, not long after à poor 
Cures one full of ulcers.  Beggar full of ulcers and ghastly wounds, meeting S. Xaverius implored his help, the Saint upon his Petition washed his ulcers, which done (to the horror of all the Spectators) he presently drank of the water, wherewith he had cleansed the wounds, then taking recourse by earnest Prayer, he petitioned the Father of mercy to show mercy upon the poor afflicted Patient, and presently, è vestigio, saith the Bull, he risen up perfectly cured, freed from all his corrupted Botches, and loathsome ulcers. A young youth at Mulanum in the east Indies died of à pestilent fever, and wrapped up in his winding Sheet, lay in it 24. hours, then carried to his Grave, S. Xaverius beheld his disconsolate Parents▪ weeping over him, and moved with compassion, fell on his Knees, devoutly praying that God would restore the dead to life. Then cutting open the Linen wherein the Body 
Restores life to à young man dead.  lay, he cast Holy water upon it, signed it with the Sign of the Cross, took the dead by the hand, and in the name of our Lord JESUS CHRIST, restored him living and sound in health to his late sorrowful, but now overjoyed Parents. In memory of this certain known Miracle à Cross was there erected, and afterward had in great Veneration by all.  
5. The length of many other famous Miracles recorded in these Apostolical letters concerning B. S. Xaverius, And the short time allowed to recount them, forces me to pass by that strange cure, wrought upon à Japonian Merchand 
And Sight to à Merchand many years blind.  many years blind, who was restored to his perfect Sight in à moment of time after the Saint had begged that favour, and signed his Eyes with the Sign of the Holy Cross. When this Holy Servant of God was bound for China in à great Vessel with five hundred Passengers, an unexpected Calm detained them all in one and the same place fourteen days together. Among 
Salt water Miraculously made fresh by S. Xaverius.  other sad Accidents fresh water failing, many of the Passengers cruelly tormented with Thirst began to languish, whereupon the Saint commanded all the Vessels in the Ship to be filled with salt water ready at hand, And having spent à short time in prayer, made the Sign of the Holy Cross upon the water, which suddenly became sweet, pleasant▪ and drinkable▪ Many Infidels, seeing the wonder were converted to our Christian Faith. Some quantity of the water thus blessed by the Saint, being carried up and down several Provinces of the Indies restored health to innumerable weak, sick, and infirm Persons. See yet more Wonders in the Apostolical Letters.  
6. Now to Show that the Miracles hitherto briefly summoned up, are no pretended Fictions (as our wise Dr simply speaks) But undeniable Truths, please, courteous Reader, to peruse Pope Urbans Bull towards the End, where you shall find, how, and in what manner the forenamed John, King of Portugal, piously moved with the report he had heard of S. Xaverius▪ his admirable Sanctity, and Miracles, endeavoured 
All suspicion of forgery taken away.  to be informed of the Truth in all particulars, And therefore gave express order to several Prelates, that à rigid Process, and â most faithful Enquiry, should be made after them, which was exactly performed according to his Majesty's Command, and Sincerely presented to Pope Paul the V who at the Instance of PHILIP the III. the Catholic King of Spain (that much promoted the Canonization of S. Xaverius) deputed several Cardinals there named, to consider what ought to be done in so weighty à matter, and to declare their Judgement to his Holiness. Whereupon for greater Assurance, the deputed Cardinals sent back Letters to several Prelates in Spain, Portugal, and the Indies, and in the interim examined new Witnesses in the Court of Rome.  
7. This Duty performed with all care and diligence, after à long time and great Deliberation, They made their Report to Pope Paul 
How the Process concerning the Canonization was carried on.  and Judged that according to the Canonical Constitutions the Servant of God Francis Xaverius, highly deserved (upon the Account of his great merits, Sanctity, and Miracles wrought alive and dead) to be registered in the Catalogue of the Saints Confessors, and Canonised. Soon after Pope Paul dies, and Gregory succeeds in the See Apostolic, when not only PHILIP the iv the Catholic King of Spain, but many other Princes, Prelates and the whole Clergy of India, where S. Xaverius had been à long time Missioner, pressed earnestly the Saint's Canonization.  
8. Gregory proceeding warily in à matter of so great weight, commanded the whole matter not only to be reviewed, but most rigidly reexamined by several Cardinals there mentioned, amongst whom Pope Vrbane the VIII. who published this Bull (than only Cardinal Barbarin) was present. This Examination accuratly performed, all the Cardinals, none dissenting, still stood for the Canonization, The Report of the whole Process being made by Cardinal Franciscus Maria de Monte to his Holiness. That done, when Julius Zambeccarius Advocate of the consistorial Court, had in à public Consistory said much concerning the Holy life and Virtues of S. Xaverius, and further declared the humble Petition of the Catholic King for the Canonization, Pope Gregory answered, he would 
Pope Gregory proceeds warily.  consult the matter once more, with all the Cardinals and Bishops of the Roman Court, And in the mean time exhorted them humbly to pray that God, who is the Way and Truth, would so direct him, that nothing might be done but what was true and acceptable in the sight of the Divine Majesty, from whom he craved light and Assistance.  
9 In the next half public Consistory the Pope commanded not only the Cardinals, but the Patriarcks also, Archbishops, and Bishops to be present, with the Notaries of the See Apostolic, and Auditors of the Sacred Palace, where many things were again spoken of S. Xaverius his admirable life and glorious Miracles, as also of the stupendious Conversions he had wrought among most Barbarous Nations. Moreover; à rehearsal being made of the Catholic Kings earnest promoting the Canonization, which other Kings and Princes of the Christian Republic, instantly likewise urged; His Holiness required of every one then present, freely to deliver their Opinion, and all (none dissenting) with one unanimous voice (blessing Almighty God) declared for the Canonization of this admirable Saint.  
10. All ceremonies thus exactly performed, according to the custom and Constitutions of the Roman Church, his Holiness Pope Gregory in the 2. year of his Reign the. 4. Ideses of March, in presence of the Cardinals, Patriarches Archbishops, Bishops, Prelates, and other Officers of the Roman Court, when à mighty Concourse of the Clergy, and Regulars were assembled in that Magnificent Temple of the Prince of the Apostles▪ His Holiness, I say, after Litanies sung, and other Prayers said, begging again the Assistance of the Holy Ghost, openly declared, and defined. That Francis Xaverius 
S. Xaverius Canonised.  of whose Holy life, Sincerity in Faith, and admirable frequent Miracles, full proof and undoubted assurance had been given, was a true Saint, to be registered in the Catalogue of Saints Confessors, and under that Notion honoured the whole Church over by all faithful Christians.  
11. Thus much you have briefly collected out of these Apostolical Letters, which Pope Gregory prevented by death could not finish, and therefore his successor Urban the VIII, exalted to S. Peter's Chair of no less Power than Gregory, both confirmed, and published, commanding all by Apostolical Authority to receive the Bull, as certain and Authentic.  
Subscribed. Ego Vrbanus Catholicae Ecclesiae Episcopus. Whereunto is added the Subscription os XV. Cardinals.  
12. What says Mr Dr now, are S. Xaverius Miracles only pretended? Or doth he here find à want of sufficient attestation? Is it not, Reader, more than à little Impudence to question the Attestations already produced? You have heard first, how King John of Portugal commanded these Miracles to be severely examined by several Prelates in the Indies, Spain, and Portugal. You have heard. 2. That these Prelates after an exact complying with their duty, made Report to the King, and deposed that the Miracles were certain and undeniable. You have 3. out of Acosta, that the Witnesses brought in to depose what they knew in their Conscience true, were very many sound 
No want of Witnesses for the Saints Canonization.  and substantial men. You have heard. 4. How the whole Process advanced thus far, was represented to the See Apostolic, when other Witnesses were examined in the Court of Rome. You have heard. 5. That the two Kings of Spain and Portugal with other Princes of Christendom made it their Business to further the Canonization, upon the Account of. S. Xaverius Holy life, and glorious Miracles. Now judge Reader (and this reason convinces) who of all these great and wise Princes would have dared, think you, to propose à matter of so high consequence, as the Canonization of à Saint is, to the See Apostolic, had they not had in readiness the main Proofs always required at hand, in such à case Juridically carried on viz. Great Sanctity, and manifest Miracles?  
13. These Princes knew well and all know (excepting men like the Dr who never set foot out of England) how rigid, vigilant, and wary Popes are in things of this nature, which concern the public Honour of à Saint, and the good of the whole universal Church. The italians say, and it passes as à Proverb amongst 
How rigorously the Church proceed▪ s in the Canonization of Saints.  them. It is à Miracle to have à Miracle approved at Rome, where an Opponent (one excellently well versed in matters of this Nature) stands up. when such Causes come to Trial, and vigorously denies all proofs, that appear not convincing, or most morally certain. Those who know the Court of Rome can testify that many proofs brought in for Miracles have been rejected as weightless, upon severe Examination.  
14. Reader, you have heard enough of this rigorous Proceeding through the whole Process concerning S. Xaverius, till at last the Cardinals, Patriarches, Arch-Bishops, Bishops▪ etc. Saw all matters clear, And his Holiness declared, that full and unquestionable assurance had been given in of S. Xaverius his great Sanctity, and admirable frequent Miracles. Yet after all the Dr guided by fancy or malice, cries out for Attestations, and would, forsooth, be more inclined 
Dr Still▪ page 615.  to believe these Miracles (we are much beholding to his Worship) Than those of the Lady of Loreto, were it not, that the want of Witnesses much retards his belief; This is only to say, Mr Dr will remain in à state of Incredulity though the whole Christian world rise up against him, and yield assent to these clear matters of Fact, strongly attested, and made indubitable. And who can help it, if his belief be as faint as his few objections are against the Miracles wrought by S. Xaverius.  
15. One stands thus awry, or rather on no foundation. The Saint had not the Gift of Tongues 
Epist Japan 3 p. 30.  as appears by one of his Letters for, He could not reach in Japan for want of Language. Suppose this were true, doth it therefore follow that he never had that Gift? The Depositions alleged prove he was endued with it, which perhaps God denied at the beginning and to manifest his Power the better, afterward imparted the Favour. I would willingly have perused that Epistle japan 3. p. 30. but cannot meet with it, 
Antwerp print. 1657.  though I have 4. Books of the Saints Letters, where I am sure there is no such third Epistle mentioning what the Dr refers me to, nor any thing like it in any third Chapter through the whole 4. Books, much less in the 30. page I am remitted to. If the Dr has any other Epistles, I would know where they are printed.  
16. A second Objection. The Dr finds not that S. Xaverius in any of his Epistles made Pretence to the Power of Miracles, Though after his death the Jesuits told many Stories of them. Answ. The humble Saint learned that silence from his great Master Christ JESUS, who after cleansing à Leper said, nemini dixeris, Tell none what I have done; And this way S. Xaverius 
Mark. 1. 44  followed; when urged to declare the Miracle wrought by him in raising à young man dead to life in the Promontory of Comorinum, He 
See this in Emanuel Acosta immediately before the 8. page.  blushed, and declined an Answer, But pressed further, said. O Sinner! What I raise a dead man? God did the Miracle; When I begged for his life, He risen up, and This is true:  
17. A third Objection. The Preservation of S. Xaverius' dead Body cast into quick Lime was not Miraculous, But an ordinary Effect of Nature saith our Dr, because learned Physicians have declared, that Bodies may be preserved incorrupt by salt, Nitre, or Lime. The Dr it seems has so much Kindness as to believe this matter of Fact, whether Miraculous or no, because Authors relate it, Why doth he not also believe those others forementioned Wonders, as raising the dead (for an Instance) upon the Testimony of Authors altogether as creditable? By no means will the Dr Say, For in doing so he must admit Miracles. Reader, mark the Genius of this man. When à Miracle is clear the Authority of those who assert it, is Decried, when disputable (as he would have it in this present case) the Attestation passes for good, but the Miracle (shifted off by another trick) must be none. Thus Authority rises and falls according to the Dr's fancy, for had he truly Judged this incorruption Miraculous, would he not think you have said, it vows sufficient Attestation? You shall see him driven to this Exigency at last, after you have heard the Relation briefly set down by Emanuel Acosta cited. 
Ema. Acosta immediately before the 13. page.   
18. S. Xaverius' Friends saith Acosta, buried the dead Body decently composed in his Priestly Vestments, And (as he desired) cast both Corpse and Vestments into  Lime. This they did with intention to have his Flesh consumed, and bones transported to the Indies. Three Months after they open the Coffin, hoping to find the naked bones only, When Behold contrary to all expectation, not only the whole Body, but his Priestly Habit likewise, were then as fresh and free from corruption as when first laid in the Coffin, and moreover, saith my Author, sent forth à most fragrant and delight some Odour. Can Lime give this good Saviour? The Body again placed in the same Chest, and transported to Malaca, was received with all Veneration of the People, when another Miracle happened, 
S. Xaverius his Body Miraculously preserved in corrupt.  For upon its entering the City à violent Plague which had Cruelly raged there before, wholly ceased and gave great comfort to the afflicted Inhabitants. Had Lime such virtue in it? Some Months the Holy Body remained at Malaca, and thence carried to Goa, by God's special favour did strange Wonders in that Navigation. The Vessel wherein it lay, Twice in great danger of Shipwreck by running upon Quick sands, caused both Mariners and Passengers to implore 
No virtue in Limbs to work these Miracles.  the Saints Assistance, which was no sooner asked, than obtained, in so much (that presently freed from all danger) they sailed on joyfully to Goa. The Lime I think, did not this Miracle. You may read in Acosta Cited, with what great Celebrity and Pomp the Body was received at Goa, where it remained to that day without the least Sign of Putrefaction. To God's glory and the Saints honour be it. Tell me Reader, will the Dr yield assent to this short Relation made by the same Author that recount's the Miraculous Incorruption of the Body? If he doth, he grants Miracles; If not, I said right, he is forced to quit Authority, and run to his old Plea à want, forsooth, of sufficient Witnesses, that is, There are sufficient when he likes, when not; there are none.  
19 Hitherto I have born much with Mr 
Dr Still. page 617.  Dr, but am now almost at an End of Patience in the perusal of his uncivil and rude Calumnies. First he tell's us, that the Relation of S. Xaverius his Miracles comes from the Jesuits in the East Indies, as if, forsooth, none had attested them but Jesuits. A vast untruth, when King John of Portugal, as you have heard, caused them to be examined by several great Prelates. Were all these jesuits? Did the deputed Cardinals at Rome, who ordered another new strict Trial, commit the charge to Jesuits only? No. Did his Holiness when he published his 
jesuits not the only Informers of the Saints Miracles.  Apostolical Letters, and declared that the matters of Fact (plain Miracles) had been attested upon undoubted certainty, rely wholly on the Jesuits information? Evidently no. What then shall we say of this Dr, But that without regard to Truth and honesty, he cares not what he Writes? Yet worse follows. Jesuits, Saith he, are men that think it lawful to Lie for à good cause (as no doubt the Honour of the Society is such with them) And how can we with any tolerable Discretion, rely upon their word? Answer Dr, I call you to account before God and the world, I here accuse you of à Malicious Detraction. Speak out if you 
jesuits Calumniated by the Dr.  can, poduce me but one Jesuit, that ever wrote or taught, it is lawful to Lie in any occasion, either for à good or bad cause, and I will will proclaim you Victor. In case you shift 
This one Spiteful Calumny contrary to Evident Truth, Shows the Dr cares not what He Writes,  off this just Challenge, the Reader shall Judge, whether you or Jesuits deserve the foul Imputation of Liars.  
20. Your Error, Sr, lies here, And proceeds from malice, ignorance, or both, in not distinguishing between à Lie, always sinful, and the ambiguous use of words in certain Cases of danger, and other weightr Concerns, whereof I treated largely in my Book against Dr Tailor. This ambiguous use of words, yea and some kind of mental Restriction also, most grave and learned Divines (no Jesuits it is well known) 
A discovery of Dr Tailor's untruths c. 26. p. 184. printed anno 1665  maintain as Lawful, (which is as remote from à Lie, as your Calumny (Dr) imposed on Jesuits is from Truth) though never to be made use of (say Divines) but when Necessity and just reason requires. And this both you, Sir, and Dr Tailor, with his Excellent use of Confession in England must acknowledge, as is proved in the Discovery now cited. I say when Necessity and just reason requires: For example, if à Judge ask à Priest whether à Penitent, confessed such à Sin, (truly confessed) and be further urged to Answer directly, Yea, or No: If he says, Yea, he betrays the Penitent, and sacrilegiously breaks the Seal of Confession; If No; in your Divinity he tell's à Lye. Learned Divines deliver contrary Doctrine, and Therefore find out à way, not to Lie on the one Side, and on the other to keep the Seal of Confession safe and inviolable. If à Confessor says 
S Austin lib uno de mendacio ad consent. c. 13. post medium.  nothing in such an Exigency, S. Austin rightly observes in à like case of Danger, the Secret is too openly discovered. By all now said, you see, that to use mental Restriction in Contracts, Leagues, Promises, Vows or Oaths justly tendered is impious; Yea and à horrid Sin in those who attest Miracles in public Tribunals, before Popes and Princes known false and forged, or never to have been as the Informers declare.  
21. One word more. Suppose (which is utterly false) that the relation of S. Xaverius his Miracles had come only from Jesuits à long time Missioners among those Barbarians, can any one without shame, or the deepest Malice Imaginable Persuade himself, That men who went upon à most generous Design, left Country, Relations, Friends, and whatever is dear to Nature; That ran to the furthest Parts of the world, where they knew they should endure Hardship, misery, contempt, neglect, imprisonment, And besides live in continual danger of dying upon Gibbets, as many did, And all this to reduce Souls to Christ; can any man, I say of Common sense, persuade 
The Dr's Calumny cast on jesuits, highly Improbable.  himself, as our unconscionable Dr doth, That such laborious Missioners after so many Heroical Acts performed, would down right Damn their own Souls, tell Loud and abominable lies, Feign Miracles, which they knew were never wrought (just matter of Damnation), And avouch these (now supposed fourbs) as real Truths▪ before Kings, Princes, the Court of Rome, and the whole world? I say the Imputation is so extravagant, the Calumny so horrid, that no man's head would once have harboured it, but only Dr Stillingfleets. Had the Dr said, S. Xaverius was never in the Indies, King John of Portugal never made Enquiry after his Miracles, The Catholic King of Spain never promoted the Saint's Canonization, the Apostolical letters cited above were all feigned etc. He had, Methinks, gone every whit as wisely to Work as now, while he admit's these Testimonies and attestations, and denies the Miracles attested by them. For example.  
22. He believes upon humane Authority, that King John gave Order that the Saints Miracles should be rigidly examined, And holds it true, because Writers of good credit say so, But the very same Authors say also, that the Miracles already mentioned were really done in the sight of many Spectators. Why doth the Dr boggle at this, having no greater Evidence of the Truth of that Order given by the King (For it may be à fourb) Than he has of the Truth of those Miracles attested to have been really done, which he must Say are false and feigned? Nay more, why is not all that's Written of S. Xaverius far from Truth, feigned, false, and counterfeit?  
23. F. De Lingendes cited, proposes this 
De Lingendes Feria 4. Domin. 1. Quadr.  Question. What could move those japonians most averse from our Christian Laws and manner of living, to forsake the ways they had long followed & c? What humane Interest could induce them to feign innumerable Miracles wrought by S, Francis Xaverius, à poor, needy, and unknown Priest, Who God knows, brought them no worldly Advantage, yet they boldly asserted his Miracles, and did it with so great Zeal, that many of their 
Barbarians Converted by Miracles feigned not. Much less could those Pious Missioners forge any.  own accord died willingly in the Fire, to Testify our Christian Faith sucked into their Breasts, by the force of clear Miracles, partly seen, with their Eyes, and partly experienced in Themselves? The like, adds De Lingendes, I may say of innumerable other Barbarians converted to Christ by the efficacy of glorious Miracles? Now if these Barbarians did so upon no humane Interest, much less could these worthy Fathers à long time Missioners amongst the Indians, after so much Zeal shown in propagating the Gospel, when all had an Ample share in Tribulation, and many died to attest our Catholic Verities, avouch horrid Lies, and Damn their Souls, by forging Miracles that never were.   

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 jesuits Showing Tricks in feigned Exorcisms rejected, as improbable. A Word of Hazenmillers loud Lies.  
1. MR Dr, is yet pleased to continue 
Dr Still. page 617. fine.  his Harangue, and Asks, what will jesuits stick at in matter of lying, who have had the Impudence to insert fabulous Miracles, and Stories into the History of the Gospel? For proof hereof he tell's us, that Hierome Xaverius à near Kinsman to S. Francis (with his Associat's) was permitted by Acabar Emperor of the Mogul's to live in Agra, the Residence of that great Monarch, and to give Account of the life and Miracles of Christ, But saith Mr Dr, the Subtle jesuit well understanding their own Doctrine about the insufficiency of Scriptures, durst not put into the Emperor's hands the four Evangelists, but framed an excellent Gospel of his own, declaring that he took it 
Historia Christi Persicè à Hier. Xavier conscripta, latinè reddita à Ludou. de Dieu,  out of the Gospel, and Books of the Prophets, To make this Good, the Dr remit's us to one like himself of the Ministerial Brood Ludovicus de Dieu, son to Daniel de Dieu à new gospeler, who banished Bruxells upon the account of his Pestilent Errors after the Duke of Parma had taken that City, fled into Holland and there Preached 22. years. I have perused this Book Written first in the Persian Language by F. Hierome Xavier, 
Ludov, de Dieu. Epist. Dedicat.  which this De Dieu afterward turned into Latin, and verily persuade myself, that never worthy Missioner was more grossly abused than the Zealous F. Hierome Xaverius is by this false Dieu, and our fraudulent Dr. The Story briefly is thus.  
2. F. Hierome having gained the Favour of the forementioned Emperor to live in Agra, offered to his View the life of Christ in the Persian language, For the substantial Part, exactly taken 
What F. Hierome offered to the Emperor.  out of the Prophets, and the Gospel, But willing to make the Relation full, and acceptable, he first used different Expressions from the precise words of Scripture, which all Preachers and Interpreters do in their further Explanations of Holy Writ. 2. As Occasion required he added many pious Considerations most Suitable, as he thought, to beget in the Emperor's mind à high Respect and honour of our blessed Saviour. 3. After he had laid the foundation of his History upon the Gospel, and recounted exactly the Birth, the Infancy, the Circumcision, the Miracles, the Doctrine of Christ &c. (the substance, I say according to Scripture) for the perfecting of his History, here and there he introduces other ancient Testimonies, not Divine. Now mark the Fraud of these two Adversaries, Dieu and the Dr; Because the Father kept not always close to the exact words of the Gospel, and made his pious Additions, as is noted, Dieu cries out in his Title, Historia Christi, sed contaminata, the History of Christ, but defiled; The Dr as loud, 
Dr Still. page 623.  the very Story of the Bible horribly adulterated. It is à flat Calumny Mr Dr.  
3. I say contrary. F. Xavier neither adulterated the Sense nor any one word of the Holy Gospel, For to deprave and adulterate the Gospel is either to Propose some thing as Gospel, or, as revealed by Almighty God which God never Spoke in Scripture (This the Father did not): Or to Produce à true Revelation there expressed and to Pervert, or contradict it. Now Show me, Mr Dr, by the Help of your false Dieu, where F. Xavier either perverts à Revealed Truth, which is 
The Father depraved not the Gospel. And why?  in Scripture, or proposes that as the Revealed word of God (and mark my Expression) which is not in Scripture, and you touch the Point, But this is impossible, the Father being far from such Transgressions, Therefore prudently Entitles his Book, not the Revealed word of God, but the History of Christ, partly much enlarged by Circumstances which easily might occur to every Pious mind (yea and probably happen), and partly augmented with the Testimonies of other Authors.  
4. For an Instance of the first. The Father 
De Dieu page 41.  cited by De Dieu, supposes our Lady devoutly on her Knees about Midnight bowing her head towards the ground, when the Angel came to Salute her, This no more but à pious Circumstance, was never Proposed to the Emperor as à Truth revealed by Almighty God. Again, when he relates upon humane Authority that in 
De Dieu page 74.  the night of our Saviour's Birth, the great Temple of Peace at Rome fell down, and that much about the same time, three Suns were seen in Spain which closed at last together like one Sun, He tells us, Sapientes dicunt; Wise men Say the Vision pointed out the great light of the world, then appearing in Bethlem. Observe the Expression, wise men, (whether then living or afterwards, imports not,) Judged so, Therefore he never proposed this as à Truth revealed by Almighty God in Scripture.  
5. And thus Reader you have briefly the intolerable fraud of De Dieû and our Dr discovered, who will needs impose upon F. Xavier what he never said. They avouch, he told all these Particulars and more, as Verities revealed by Almighty God, and words contained in the Holy Gospel. Whereas it is evident, by his manner of Writing And own Expressions, no such thing can be meant, Though desirous to make the History of Christ complete, he grounded himself first upon the exact Truths recorded in the Prophets, and the Gospel, with à further Enlargement, as you have heard. The Dr therefore yet living is obliged to recall what he has falsely said. And to take off his foul Aspersion unjustly laid upon à most laudable Missioner.  
6. In like manner I Answer to the Exceptions made against the Story of the B. Virgin, 
Dr Still. page 618.  where the Dr (as God would have it manfully refutes himself). F. Xavier, saith he, took what he had out of à Silly Book attributed to S. Hierome, rejected by Baronius and others. Is it so? Did he take 
Baron. Appar. n. 44.  what he had out of à Silly Book? Prove you Sir, that he presented the contents of that Book to Acabar under the Notion of God's revealed 
Wherein De Dieu and the Dr fail.  Word, or as Written in Scripture, and you Satisfy us, But this neither De Dieu nor you shall ever make Probable.  
7. In the next place our Dr falls foul upon the Father for asserting Issachar to have been High Priest, when S. Joachim offered up his Sacrifice in the Temple. It is true, Baronius cited says Issachar could be no high Priest, Then, But tell me, Reader, is not this à pardonable fault in à poor Missioner (who if mistaken) thought he had S. Hierom's Authority for his Assertion, And then neither did nor could know what Baronius had Written of this Subject. Were the Dr's gross Errors when he Quotes Authors falsely as I have Demonstrated; When he produces Testimonies for the ceasing of Miracles in the Church, though he saw those very Writers he citys most express for glorious Miracles in latter Ages; When he looks back upon his Juggling and foul perverting the plain Sense of Authors; When he calls to mind his unjust Calumny Laid on Jesuits as men, Forsooth, who think it Lawful to Lie for à good cause etc. These and many more Abominable frauds I have discovered in the Dr, (though to use his own words upon another Occasion,) he little thought they would ever come to light. Were such gross falsities, I say, as minute and pardonable as that one small Oversight is of F. Xavier, Mr Dr might rejoice, And read these my Writings over with à merrier heart, than he is like to do, But his Errors are horrible, and without serious repentance, unpardonable. The rest that follows in the Dr of the Blessed Virgins retired life in the Temple, of her vow of Virginity, which grave Authors affirm (The 
Baron. Appar. n. 47. etc. 56.  Dr laughs at all) you have plainly asserted and proved in Baronius.  
8. Our Dr willing to make his Imputations cast on F. Xaverius relishable, and to gain his precious Author De Dieu credit, citys Philip Alagambe, who says the Text of Dieu his Translation, is not unfaithfully done, some few things 
Alagambe Biblioth. Scrip. Societatis page 188. Animadversiones De Dieu page 537.  excepted. It is very true; But Alagambe adds, That De Dieu's heretical Observations, or Animadversions, (one great part of his Book coming from à naughty heart) deserve to be burnt, with his Preface and marginal notes. This Mr Dr conceal's, yet Methinks, if Alagambe merits credit in the one, his word also may well be taken for the other. The Dr at the close of 
Dr Still. page 623.  his Discourse thinks he hath said enough, not only to stop the mouth of E. W. for the future, but even of impudence itself. An idle brag of à defeated Adversary; Peruse, Reader, this Treatise and you will see to whom Impudence (as due) belongs, in this place I say no more.  
9 The Dr from his Page 624. to 663. affords little worth reflection, or any Reply. In à word he seems much like some poor Fellows in our Cities, that go up and down the Streets, and cast into nasty Carts all the filth and Dirt they meet with, And I verily think, gain more by that Sordid Employment, Than the Dr gets 
Forged Miracles introduced by the Dr. wholly impertinent.  by his long and tedious Narration of forgeries and false Miracles impiously Pretended to have been wrought, when none were. This I call Dirt busily Scraped up by the Dr, and cast into the Pages now mentioned, But for what End or Purpose is hard to say. Is it to tell us that Cheats and Counterfeits have sometimes played their pranks, and abused others? No great Doctorship is required for that which the whole world knows. Is it to Decry true Miracles because false ones have been forged? A plain Degree of Madness, For so we should decry true Scripture, because false Scripture has been Fathered upon the very Apostles. Is it to prove à Religion naught because some that profess it, 
See Eusebius Hist. lib. 3. c. 19 and l. 6 c. 10. And S. Austin contra Adversar. Legis & prophetar. lib. 1. c. 20. See Reas. and Relig. Disc, 2. c. 8. num. 11.  counterfeit Miracles? By this Art and Arguing, Protestancy is ruined, For not only Luther and Calvin, as I shown, feigned Miracles, but others also of the English Ministry have done so, Witness that egregious fourb practised by John Dorrell in his pretended Possessions, and Dipossessions of William Summer at Nottingham, of Thomas Darling, the boy of Burton, of Cadwall, and of Katherine Wright at Mansfeild etc. Whereof whole Books have been Written, laying open the frauds as you may read in Brerely, who also introduces Dorells notorious cheat of à Spirit 
Brerely Tract. 2. c. 3 Sect. 7. subd. 5. p. with me 546.  speaking in à wall against Queen Mary, with the sleeping Preachers forgery, Discovered by his Majesty King James. Were it worth the while to gather up more of this filth justly attributed to Protestants, we could easily match Mr Dr, and bespatter as many Pages with it as he has done. But who (besides the Dr) can endure this Nonsense? Some of such à profession have played the Knaves, and forged Miracles, Ergo, the Religion that decryes the Forgery, is naught; Or true Miracles, whereof Christians never doubted, are to be looked on as False.  
10. Mr Dr after two tedious Stories, of Falco, and Joannes de Vincentia held by many Impostors, by others not so hardly thought of, But rather freed from the guilt (for our purpose it imports not to know on whom the blame lies, 
Dr Still. page 635.  the Accusers or the accused.) Mr Dr I say, demands. What credit these Reporters of Miracles in the Roman Church deserve from us, when such Persons who are by their own Order cried up (he alludes to Joannes de Vincentia) for workers of Miracles, are by others of their own Church condemned as Seducers? I Answer, in such Opposition when 
How we Proceed when Authors contradict Authors in their relation of Miracles.  Authors contradict Authors, the gravest and the more rational aught to Sway most with every prudent Reader. In case Testimonies stand equally poised on both sides, both Assertions will in à rational appearance have their Probability, as Gerson cited above observes, Though the Truth of the Miracle considered in itself lies yet out of à clear sight, Perhaps it was, and perhaps not. In such cases, S. Hierom cited, prudently advises, rather piously to doubt than rashly to Define any thing, which all Authors do in their contradictory Judgements concerning probable Opinions. Now if the Authority be far more pregnant for the denying Party, than the other, the Miracle in contest will be prudently esteemed little worth, because very doubtful, and the Reporters of it Can never gain much credit. But Say Reader, How doth our good Dr advance his cause by railing at the Reporters of false and doubtful Miracles decried by all? How doth he hence prove, that Miracles never called into Question by the wisest of the world, are in like manner to be accounted fourbs, or listed with those other doubtful? This he aims at, or speaks nothing to the Purpose.  
11. Upon this Ground all those other Bundles of trash in the Dr's following Pages, appear in their own likeness mere Impertinences. Grant then, That the Dominicans at Bern were Impostors in forging Miracles, which is yet denied by many, Admit upon sleidan's word (worth little) that the Franciscans at Orleans counterfeited à mute Spirit acting the part of à dead woman's Soul, as if She had been damned for being à Lutheran. Say truly (for so it was) That Maria de la Visitation Prioress de la Annunciada in Lisbon, deceived many by her feigned Sanctity, and false wonders, And for that cause, 
Nothing more impertinent, than to decry true Miracles, because some have forged False▪ one.  when the Truth came to light, was condemned and severely punished by the Inquisitors: Add hereunto more of the like stuff, Written long since by Catholic Authors. I Ask and require an Answer, what Advantage gain's this Dr by his painful heaping up so much Filth together? Are therefore true Miracles owned by the best of Christians, never boggled at, never called into doubt, prejudiced in the least, because Fools have forged false ones? It is too lame à Consequence for any rational Discourser. Thus much truly follows, that such abominable Hypocrisy most justly calls for Vengeance, and unrepented, infers Damnation. Therefore the Prelates of the Church highly deserve commendation, who when such frauds are discovered, both rigidly condemn and inflict severe Punishment on the mischievous Impostors.  
12. O but (saith the Dr) many wise and learned men set forth the Praises of this Mary de la Annunciada. No wonder at all, wiser men than Dr Still. have often met with Cheats, and been beguiled. How many Princes gained by à fair Demeanour, have placed their Trust upon false hearted Subjects, that afterward turned Traitors, and sought their Prince's ruin, while God Very often and in good time, unmask's the Treason, And brings the Traitor to condign Punishment? By this you see the Dr's pretty 
Dr Still. page 626.  cheat detected, where speaking of Fulco he says, that Persons found guilty of Impostures, have been countenanced and encouraged by some in the Roman Church. Pray, Sir, reflect à little, was ever any one countenanced after à clear Discovery of their wickedness, though when supposed Innocent, they might be favoured? Was ever any one encouraged to play the Hypocrite and forge Miracles! No, The Church and all her Prelates execrate That as horrid and impious; Therefore, Mr Dr though your words of countenancing and encouraging, seem to sound big in à Vulgar ear, they are in real Truth without edge, and void of Substance.  
13. The Dr Quotes Elias Hazenmiller, à 
D● Still, page 648.  frontless, graceless fellow, twice over an Apostata from his Order, wherein he lived about 
Who Hazenmiller was?  18. Months, Then ran away, hide himself and, soon after fell from the Church. The Book we are referred to, entitled Historia Ordinis jesuitici, was published after Hazenmillers' death by one Policarpus Leyserus à Lutheran Minister, probably thought to have added and changed many things. It is all over so stuffed with horrid impudent Lies, that some Sectaries near us cry shame upon the Author. F. James Gretser in his refutation of Hazenmiller 
Gretseri refut at Hazen. Ingol stadii Typis data Ann. 1594.  and Policarp, is forced upon the account of their shameless Lying to court them in no better Language than, Impudentissimè mentiris, Impudentissimè Calumniaris. Vides, Lector, os & frontem hominis Mendacissimi etc. I will not foul my paper with the hundreth part of these Gross and palpable Lies, which Gretser calls unexcusable in his Answer to Miller's Eleven chapters. A few only shall serve for an Essay.  
14. This frontless man says. 1. That 
Gretses page 40.  when S. Ignatius was in France, he said his Masses gratis, or for nothing. Gretser Answers, à shameless and most filthy Lie, for at that time he was no Priest, and therefore could say no Mass. He says again, that the Jesuits wrote not their own Rules. A manifest 
Hazenmillers' loud Lies.  Lie, saith Gretser, as appears by the very Original of their Rules yet extant. He says 3. That the Jesuits in their Constitutions and Rules call their Order Venerabilis & laudabilis jesuitarum Societas, The Venerable and laudable Society of Jesuits. Utterly false, saith Gretser. There are no such words in either Rules or Constitutions, S. Ignatius ever gave the Order à more humble Title, Minima Societas, The least Society. He says. 4. If any one among the Jesuits break à Rule, it is held à greater sin, than if he had broken God's commandments. A loud Lie saith Gretser, for 
Page 81.  the Jesuits Rules, as all know, oblige not under sin. He says. 5. Some Jesuits teach, that 
Page 269.  Faith is naturally bred and born with men. Most false, as Gretser shows.  
15. But no Lie can be more infamous than that told of S. Ignatius, who, saith this false Elias, called to à possessed Person, went not himself, but sent à Brother with à Grain 
See Gretser page 217.  consecrated by Pope Pius the V the Grain no sooner touched the Energumena, but the Devil fled away. A long loud Lye. S. Ignatius, as every one knows died in the year 1556. under Paul the iv yet this Miller says he lived in Pius the V Reign and made use of à Grain blessed by Pius, who was created Pope long after S. Ignatius his death. And Dr 
Still. page 649.  Still. cheated by Hazenmiller was so grossly blinded, as to Tell the Story over again, and will forsooth have one Bead of the Rosary consecrated by Pius the fifth, sent by à Brother, at S. Ignatius his command. That is, S. Ignatius either rose from the dead, and sent the Brother, or Dr Still. shamefully errs in his Story.  
16. Another Lie follows. Ribadineira, 
Still. page 647. Gretser page 218.  saith this Sycophant, denied S. Ignatius to have wrought Miracles (and Dr Still. has much to the same Sense.) Gretser Answers; Mentitur turpiter. Miller tell's à filthy Lie, Produce the passage where Ribadineira writes so. The contrary is Manifest; For the Title of the last chapter in his V Book, is of the Saints Miracles, And in the 6.th Chapter, he recount's many wrought by the merits and Prayers of S. Ignatius. O but, saith Dr Still. They were only such as are liable to fraud and impostures (Viz. 
page 648.  casting out Devils in their way). A flat Calumny without Proof; Show you, Sr, the fraud, or retract your false Aspersion. The way was pious; by Austerity and earnest Prayer, works laudable before God and man. Who ever doubts of S. Ignatius his Miracles may peruse joannes Maffeius, where you have many and great 
Maffeius lib. 3. c. 14.  Miracles recounted.  
17. For an Upshot, another abominable Lie told by Hazenmiller or Policarp, may pass after the rest (and our wise Dr Still. sets it forth in English) Ignatius, saith he, is said to 
Page 648.  have freed à possessed woman from the Devil, by rehearsing this profane Verse out of Virgil.  
Speluncam Dido dux & Trojanus eandem etc. Gretser Answers, it is à wonder that Policarp fancied not that other Verse more proper. Tytere, tu patulae recubans sub tegmine fagi? Then adds; It is à shame to hear these black and blockish Calumnies. Can the Calumniators ever persuade Themselves, that prudent men would yield Assent to such paltry intolerable Lies? Away with this Miller and his associates, neither worth memory, nor Answers, What they might justly expect for their folly; They have, Contempt and Derision.  
18. There is yet more of the like stuff in another fearful Story the Dr tell's of the Jesuits in England, who under the Chief Contriver one Weston, or edmond's (the Jesuits Provincial, forsooth,) employed twelve Exorcists to show Tricks upon certain hypochondriacal men, and hysterical women, falsely pretended to be possessed, though all at last proved Impostures. 
Dr Still. page 650.  This, saith our Dr, happened in the year 1585. and 1586. when I believe very few Jesuits had entered that Isleland, And am sure, that neither, Then, nor ever afterwards, was there any Weston or edmond's Provincial of the jesuits, 
Guileilm. Weston à great sufferer in persecution but no Provincial. se Morus lib. 4. His Provin. Angl. num. 215.  for the first Provincial of the English Jesuits long after, was Richardus Blondus, à Grave Venerable, and most pious man, of whose great Prudence and virtue F. Henry More gives à large account. Anno 1619.  
19 Our Dr goes on. The Forgery hitherto mentioned making à great noise, the Persons concerned were rigidly examined, and their Examinations entered upon Record in the Court of High commission, were soon after published, with 
A Story as false as fearful told of English jesuits.  à particular declaration of the whole Imposture; Whereunto is added à loud confession of one Antony Terrell à Priest, who saith the Dr, was fully persuaded, that Sara William's, and Friswood her Sister, Anne Smith, and Richard Mayney deposed the Truth in such Points as concerned their false pretended Possessions. Nay more. This Terrell saith the Dr, knew that all was Sergeant and Judged so of the rest, However to gain the Catholic cause Credit, They held it lawful to do as they did, That is to cheat the world with loud Lies. Thus Mr Dr.  
20. Courteous Reader, I justly require à Pro of this foul Calumny laid upon worthy men, hitherto never blemished in their Fame, and Ask, upon whom may I rely for Satisfaction? Must I trust the Dr? No; He is à broken reed, I have found him faulty in à hundred other Particulars, and herein rationally suspect his Fidelity. Shall I credit that supposed Court of High-Commission? To me it is yet à thing in the Air our of my reach, Nor can I examine the Records, or the whole Process, if ever any such Court was in being.  
21. For as much as concerns Antony Terryl the Priest, The true Story, which Dr Still. tell's by halves, and thereby egregiously cheats his Reader (in relating the man's abominable sin, but concealing his humble and hearty repentance) 
Concertatio Eccles. Cathol. in Anglia. printed at Triers by Henry Bock. Anno 1588.  You have amply set down in à known Book entitled Concertatio Ecclesiae Catho. in Anglia. There at the Very End of the second Part, you will find the guilty Terryl his own Accuser bewailing his false and detestable Calumnies most unjustly laid not only on noble men, but on many Innocent Priests also. And he recals all 
Terril his own Accuser bewails his unjust Calumnies.  with so much Zeal and fervour, that I never read the like humble confession publicly made by any. He acknowledges himself à horrid Sinner, unworthy to appear before God, Angels, and men, deserving nothing but God's just Indignation and hatred from every one, upon the accounts of his impudent Lies and malicious Detractions, virulently vented against Catholics most pious and Virtuous. Then he Descend's to particulars and names the Persons he had injuriously slandered. The whole Relation some what long, deserves the Readers perusal, Some perhaps will shed Tears when they see it.  
22. To be short, Antony Terryl was brought 
Brought to S. Paul's Cross, he Professed himself Catholic.  by the Protestants to S. Paul's Cross in London, the last day of January, being Sunday Anno 1588. in hope he would there ratify all those false Calumnies and unjust Informations whereof we now speak, and withal openly abjure Catholic Religion. But the Penitent Soul came thither with another Design. For no sooner had he begun his Sermon, but he publicly Professed himself à true Roman Catholic, and would have retracted his unjust Accusations, had not some Standards by commanded him silence, Whereupon he quit the Pulpit, and was carried again to his Prison, yet found means to disperse 
Terrils humble recantation, and the Dr's unjust Dealing.  some Papers Written in his own hand, called Palinodia Antony Terrylli subscribed. Per me Antonium Terryllum Presbyterum, Manu propriâ. Where you have this Penitent man's most humble Recantation, and Justice done to those he had wronged. Read it in the Author now cited and tell me, whether Dr Still. has not played the Cheat in aggravating the Crime, without saying one word of Terryls hearty Repentance.  
23. Some may reply. Though the Proof hitherto taken from Tyrrel may seem deficient. Yet the confession of those three women rigidly examined, takes away all doubt. Answ. The weakest Plea imaginable, had we certainty of any such acknowledgement, For how easy was it in those Days when England swarmed with innumerable virulent Adversaries that acted most Tragically against Catholic Religion, and made it à Sport, falsely to calumniate, to persecute, imprison, and hang up Priests and Jesuits; How easy, I say, was it for Those most unconscionable Accusers, and Judges of à like Temper openly unjust, harsh, rough and cruel, either to forge such à Confession, Or by threats, Torment sand other means to extort it from two or three poor simple women?  
24. Reader, peruse at leisure the Author 
Morus Histor. Prov. Angli. l. 3. num. 23.  I quoted, and you will find forgery enough (which came at last to an Extremity of force) invented by Diabolical Accusers, and Merciless Judges, against one of the worthiest men then living 
See also, the Concert. in Eccles. Aug. cited, where you will find horrid Things acted against Priests and Laymen, through Every page of that Excellent Book.  (to say nothing of others) I mean that glorious champion of JESUS Christ, the incomparable and ever renowned F. Edmund Campian, whom nature had framed of à sweet, meek, and amiable Disposition, and Grace adorned with à rich Treasure of supernatural Virtues.  
25. This Innocent Lamb (yet in courage à Lion) and six other Priests brought before the Judge Christopher Wraye to be tried upon life and death, were accused of Treason, as if, forsooth, They at Rheims in France had conspired to murder Queen Elizabeth, And to accomplish that infamous Design came into England. This vill●nous Aspersion bitterly breathed out (void of all Proof) was at last laid aside, whilst Campian answering, called God, the Angels, Heaven, and Earth to Witness, that such Wickedness never entered his Thoughts. Then Anderson, Popham, and Egerton like Tigers ready to tear the blessed man in pieces, laid to his charge, that being called from Prague to Rome, he had Ten years ago à long Discourse with à known Cardinal, and Therefore coul'd 
Campian calumniated  not but be conscious of all the Machinations, the Pope, the King of Spain, and the great Duke of Tuscany had in hand to destroy their Queen, and ruin England. Hence said They; Thou Campian, cam'st hither as à Forerunner of these forces, as à firebrand to raise Rebellion amongst us, Hence it is thou schulk'st in the dark, when thou pleasest, Changing apparel, and wearing silk when thou pleasest; Now à noble man, now à soldier, now à Merchand and and what not? Yet in all Shapes à Rebel in all forms à Traitor.  
26. Campian answered, he no more knew of any such Machinations intended the Queen of England, than à Child yet unborn, And said, because our Laws have prudently ordained, that no man's life be taken away upon weak Conjectures, 
clears Himself.  or ungrounded Suspicions, He required here before God and the world but one sole Proof whereby it might appear, he was guilty of the Crimes they accused him. Not à Proof was, or could be produced. He went on. As for my keeping out of sight (said he) when pursued by those who sought my blood, I did as the Primitive Christians taught me in their time of Persecution, and like the Blessed Apostle, who, you know, was let down in à Basket at à window, and so escaped the fury of King Aretas. If my wearing Silk offended any, you have me now homely clothed in à poor winter Garment almost worn to nothing.  
27. Much more follows in the Relation of worthy F. Campian's Trial, which I am forced to wave, being only to show, what Judges and promoters digraced England in those dismal Days; However one memorable accusation worth 
P. Morus num. 24.  the Readers knowledge, is not to be omitted, and thus it was. That known perfidious Eliot (now Catholic, now Protestant as best made for his Ends) openly witnessed, he had heard F. Campian Preach; in which Sermon He much inveighed against Heresy and Wickedness, and said à Day would certainly come formidable to the World. O Sedition. O Treason! cried out 
The judge enraged against Campian.  the Judge and his Assessors. By this fearful day thou Campian couldst mean nothing but such à day as those late Rebels in the North hoped for, of Ruin and destruction to us all. Quite contrary replied the Prisoner, the Drift of my discourse carried me to speak of that formidable day of Judgement; when our Just Judge CHRIST JESUS will appear, and render to every one à reward or punishment Answerable to their Deserts; This I said would be à day full of comfort to the Just, but formidable to Heretics and Sinners.  
28. Thus, Reader frontless Calumnies, unjust Slanders, fancied Rebellions, without proof, without witnesses, without the least Evidence given in, contrary to all conscience were then forged. Thus Malice bitterly acted against the Innocent Campian, and Two other Venerable Priests, Sherwin and Bryant. Thus it set them forth as Criminals guilty of the Highest Treason, And (so the Devil would have it) ended at last in an Extremity of force, for nothing but malice brought these three Servants of God to the Gallows, and there forced out of their harmless hearts, Blood, Soul. and Life, to the eternal shame of their Judges, and horror of all the Spectators.  
29. Ponder now I beseech you (it is the only thing I Aim at in this Digression) could those Accusers, Promoters and Judges forge such Calumnies in the deplorable Case of F. Edmund Campian and his Associates? Can they unconscionably force the Life which God had given out of Their Bodies? What wonder then is it, if at any time, the like Rabble of men, perhaps in some other Tribunal (unknown to me) forged Lies in the Trial of these three examined women with Mayney, or forced out of those poor affrighted creatures à false Confession? Semel inventum decies factum. What do I Say once found? It was ever done in those bloody Trials of Priests, and as may probably be conjectured not left undone in the Examination of those simple women, For the Violence of the English in those Days, as Cambden confesses, 
Cambden Anno 27. Elizabeth●  (speaking of feigned conspiracies against Catholics) Was to Pry and search into men's minds, to Devise mischief, to forge Letters from banished Persons never transmitted, to send Emissaries abroad with order to gather up false Rumours, and to make all welcome, that any way tended to the Disgrace of Catholics. Cease therefore to wonder, if in the supposed Trial of those poor women such Artifices were used, contrary to Justice and Conscience, if all be not à mere Fiction.  
30. One word now of F. William Weston, whom the Dr calls the chief Manager of these feigned Possessions. For your better Satisfaction, 
A 〈…〉 rm Hist. prov. Angl. lib. 4. n. 15. & n. 25.  please, good Reader, to peruse F. Henry More cited, where you have 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 Writer 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 chief by à Dr of Physic, and another unnamed Priest, that afterwards turned Apostate, 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 entered 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 shows itself à Fable, yea an open Calumny, peevishly invented to dishonour Priests, and Catholic 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 packed 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 Prioress of the Annunciada in Lisbon? Have all been found cheats, and forged Miracles? So it is say you. How then dare you, Sir, impudently call them Miracles of the Roman Church, when you know, and the whole world knows, That this Church abhors 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. Whether Miracles in the first Age of Christianity were but few? How Miracles are proved by true Doctrine and true Doctrine by Miracles. No counterfeited Miracle can pass the Church's Tribunal without censure. Of à late Writers 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 replied to one of the Dr's Exceptions 
Page 665.  c. 2, n. 17. where he thinks Miracles needless in future Ages, because those wrought by Christ and his Apostles in confirmation of their Doctrine, were abundantly sufficient without more. I Said then that none can know by à bare owning those ancient Miracles what Doctrine Christ taught, For all called Christians, as Arians and Pelagians, admitted Christ's Miracles, yet grossly swerved from his Doctrine. Dr Still. I suppose, 
None can say what Doctrine 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 Doctrine 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 Doctrine 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 Sense 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 pair 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, seeing 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 grossly mistakes. Miracles wrought in the first Age of Christianity, were neither scarce nor sparing, but contrariwise, Admirable, great and numerous, in so much that no one Age after that, can Parallel the Miracles then wrought. The Signs and Miracles which Christ wrought, saith S. John, were many, Though all are not 
John 20. v. 30.  registered in Holy Writ; The visible appearing of the Holy Ghost upon the then newly Baptised, 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 Days. 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 belief; And I see not why that aught to be esteemed of lesser Credit, than 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 Writ 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 Egypt, and finally in Persia, where meeting together they died 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 favoured 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 Liars, 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 Sense; That God would contradict himself, should he confirm à Doctrine 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 Doctrine is to be proved by Miracles, yet that being once supposed, Miracles afterwards are to be tried by the Doctrine. Would Dr Still. either prove his Protestant Miracles by Protestant Doctrine, or Protestant Doctrine (what ever it is) by Protestant Miracles, I should be better Satisfied, But the Good man offer's at neither. I Answer 
How Miracles are proved by the Church's Doctrine, and that Doctrine by Miracles?  this common Doctrine, (often proposed by our Divines). All new Miracles wrought in the Church are to be examined and proved by the Church's Authority, is True, and therefore whatever Miracle after due Examination is found contrary to the Church's Doctrine as it is established, and proved Orthodox by the Ancient Signs of Christianity, the Ancient Prophecies also, by the Sanctity of thousands and thousands, and the large Extent of this great moral Body, Such à Miracle, I say, aught 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 Church's 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 Doctrine, 
The Difficulty proposed.  or the Authority of the Church, because the Church's Doctrine and Authority is Primarily proved by her Miracles which seems impossible, For who can first prove the Church's Doctrine true or Evidently credible by Miracles, and afterwards without à vicious Circle prove her Miracles true by the Doctrine, which is not proved true, or evidently credible, But by Miracles?  
7. Shall we in this Trial of Miracles try also Dr Stillingfleets speculative faculty à little, 
Has the like Force against our Saviour's 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 Doctrine, because that Doctrine is primarily proved true, or evidently credible, by Christ's Miracles, which seems, as I said, to imply à Vicious Circle; For what can be more Circular than first to prove Christ's Doctrine by Miracles, and afterwards to prove the Miracles true by the Doctrine, 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 go 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 ways, First as Objects of Sense, 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 Doctrine anciently delivered, and now taught in the Church, But are not the last ground, or only Formal Object of Belief, and therefore Faith depends 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 Devils may delude us) But from the Church's Approbation, which Church is not only supposed, but rationally proved God's own Oracle by the glorious light of external Motives (Miracles chief). Thus far led on by reason, we prudently receive her Doctrine, and say, that all new Miracles are to be tried and proved by the Churches known and received Doctrine, what's Contrary we reject as spurious and false, What is conformable (when the martyr 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. See more here of afterwards.  
9 You will Say if the Church's Approbabation be required as necessary before we yield 
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 Doctrine of Christ, or the Church is made evidently Credible by Miracles, not yet known evidently true, when merely 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 relied on Moral certainty.  very easily; Tell me, I beseech you, Had all those who only heard of Christ's Miracles and Doctrine, 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 shown in the last Treatise, is enough with other helps, to Assent to Christ's Doctrine upon this Motive, that God revealed it.  
10. By all hitherto noted the Reader may 
Why the Church's 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 Devils, and wicked men. Nothing that is counterfeit can pass this Tribunal. Though therefore the Devil often Transform's himself into an Angel of light, and may dazzle men's 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 Doctrine is to be proved by Miracles, Upon à mere Accident, I met with à Protestant Brother, who seems to contradict Mr Dr, and calls himself Gilbert Burnet, this Gentleman ascribes great power to evil Spirits, and 
Mr Burnet in his Rational Method for the proving the Truth of Christian Religion. etc. page 24. and 25.  says Miracles cannot Determine his belief, without some what previous to Miracles. Then concludes. The first and great Argument for the proof of Christian Religion, is the purity of the Doctrine, 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 Catholics that believe these denied Articles as Truths revealed by Almighty God. All go under the name of Christians, And as you see contradict one another in the Very Fundamentals 
Mr Burnet's Discourse found Weightles.  of Faith. Speak out Mr Burnet (the Difficulty here moved must not be flightly passed over) is the Doctrine of so many dissenting Spirits in fundamentals pure? Are the Precepts whereby every Society is obliged to follow the Doctrine 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 Doctrine 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 Doctrine, 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 abhor it. Moreover you have not within the whole latitude of Protestancy (as Protestancy) one essential Article 
See Reason and Religion. Disc. 1. c. 20. num. 4.  of Christian Doctrine pure, For you have none at all Essential, which is not either Popery, (and that's no Doctrine of Protestancy as Protestancy) or the long since Cashiered Opinions of condemned Heretics, 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 Doctrine, 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 transcends 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 jews saith S, Paul, and foolishness to the Gentiles) 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 choice 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 yield 
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 yielded 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 coming, 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 yield assent to their Doctrine having no rational Motive to ground Belief 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 exterior supernatural Wonders whereby to make their Doctrine Credible, The whole world would have deemed them half frantic, and despised them as cheats, or Authors of Novelties. We see though they wrought stupendious Wonders. yet how linger and slow many were, and are still in believing, what then could have been expected had they shown no Signs, but à universal Incredulity?  
14. You Say. 2. The Predictions of the Messiah did all agree to our Saviour and received completion in him. Very true Answers the Christian, though the jews deny all, and pervert these Prophecies to à sinister Sense, 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 Preached to, the hardest hearts relented, and yielded to their Doctrine. These Prophecies therefore, are one partial Proof for Christianity, but must not go alone 
How the Motives of Credibility are to be taken.  without Miracles accompanying them, Or if as taken Solitarily, you hold them the chief or only motive, you evince little. The Motives of Credibility, Sr, are never to be looked on by retail, or piecemeal, joined together they rationally convince, divided from each other or considered one by one, much of their Efficacy is lost.  
15. You Say. 3. The strange Propagation of Christian Religion appears not à sufficient Proof for Miracles. I contrary hold it both strong 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 confess the Propagation itself effected without Miracles, to have been the greatest Miracle of all. Thus S. Augustin Argues and 'tis à convincing Dilemma.  
16. You Ask next what were the strong 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 falls to nothing. One is, that Miracles either seen or heard of preceded not the first conversions of Christians. The other, That there were some other rational Arguments as strong and convincing for Christian Religion before its Propagation, as Miracles were.  
17. I say contrary, and prove that Miracles preceded all great conversions made to true Christian 
Miracles were ever previous to all great conversions.  Religion. Those Signal Wonders wrought by our Saviour sensible and visible, as rational Arguments, first induced the blessed Apostles and some few more to believe in him. 'tis true Christ's Holy life and amiable conversation had great Influence upon minds (to say nothing now of the attraction of Divine Grace working inwardly) But the Lustre of his glorious Miracles (Gods own powerful Language) made the deepest Impression on men who were first led on by reason, And therefore could not but Discover à mighty weight and efficacy in this one Motive of our Christian Faith. Now if we speak of that ample and large Propagation which ensued upon the Apostles Preaching in several parts of the world, or of those ● other great Conversions wrought by the Catholic 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 appears by your silence Mr Burnet, you allege 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 jews (and this great Argument the Apostles urged) but that reason remain's yet good, and still proves it true whether the world had embraced it or not. I Answer the reasons were then good, because 
Mira●les rationally prove à Doctrine good when an Infallible Oracle tells us what its meaning is.  the Apostles in those Days were living infallible Oracles, and could not only ascertain every one of the Gospel's Divine inspiration, but also when Difficulties arose among the faithful declare its genuine Sense, But now ye 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 Sense and meaning, So that every man left to his private Judgement, may draw what Religion he pleases out of Scripture, And this we see 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 Gentiles had rejected the Testimony of the Apostles as the jews 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 go too far in your Supposition, Saying, if the world had not embraced the Gospel, and both jews and Gentiles 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 jews and Gentiles rejected? S. Austin you know teaches (and I am wholly of his Judgement) That he would not believe the Gospel unless moved thereunto by the Authority of the Catholic Church, which Church, I am sure, embraces à great part of the world, And had in it many, who once were jews and Gentiles. 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 pass.  
20. Suppose we receive the bare Word of the Gospel, what Sense 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 always, left those Writings in the hands of the Church, But this Church says Dr Still. above à thousand years since altered Christ's revealed Doctrine, changed the Apostolical Faith, and became as Idolatrous as Those who worshipped the Sun or à Red cloth? All others out of this Church named Christians, were known condemned Heretics. Were all this true, no more would I take the Gospel from this supposed Idolatrous Church; or these false condemned Heretics, 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 fails with it. But enough of this Digression. We return to Dr Stillingfleet.   

CHAP. XV.  
How Miracles are to be examined? Christ wrought not his Miracles by natural Magic or Necromancy, by strong Imagination, or the different Aspects of Stars. Whatever 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 Devils may work some strange wonders, they cannot raise the Dead, or cure desperate Infirmities. Of the Egyptian Magicians Feats. A word of the witch at Endor● 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 Examine all pretences of Miracles by trying whether they can be distinguished from deceitful appearances, which may be wrought by à Power less than Divine. Answ. I think it also Very reasonable, and wish, Mr Dr, that you, who yet never went about to examine one Miracle, would undergo the pains you hold so reasonable. Take courage therefore, examine with greatest rigour either all, or some of those you have in the 3. Chap. above, And if you find à flaw in any, shame me boldly; But I tell you before hand, you will have à hard Task, For no sooner shall you discredit those by reason or Authority, but you will, eo ipso, enervate all our Saviour's Miracles, which certainly were proved truly wrought upon Humane Faith, before Scripture registered them.  
2. In this laudable Examination two things may be Questioned. The first concerns the matters of Fact, whether for an Instance, God raised the dead to life by the Intercession of blessed 
What this due Examination requires?  S. Stephen, of S. Thomas Cantilupe, and S. Xaverius? The like is of desperate Diseases cured by the Prayers of Saints in God's Church? Hereof we have great Evidence taken from Eye-witnesses, and the undoubted Testimony of those who have left them upon Record. Mr Dr certainly requires not, when à Miracle is done, That God tell us by à new Revelation it is à work above all natural Power, or that he work one Mito confirm the Truth of another, This would imply à Process in Infinitum, when one may as well Question the second, or third Miracle, as the first. Neither, were our Saviour's Miracles when done, proved after this manner. No. They were first seen by credible Witnesses, afterwards divulged, And that was proof enough. The second thing Questionable is, whether if such Miracles (as are now evinced) were visibly exhibited, may notwithstanding (that exterior Evidence) be held deceitful Appearances only, or wrought by à Power less than Divine? This the Dr hints at, and would fain have all our Miracles thought at most bare Appearances, if yet so much.  
3. I Say in à word; What even Reason proves Christ and his Apostles to have wrought true Miracles by Divine Power, evinces the Very same of all approved Miracles done in the Church. God therefore was and is, the sole Principal cause of all such Miraculous Effects.  
4. Before I prove what is here asserted, reflect 
Irenaeus l. 2 c. 57 sine.  upon the Resuscitation of Lazarus who lived afterwards à long time; Call also to mind those mentioned by Irenaeus, that were raised from death, and perseverantly lived (saith this great Author) multis annis, many years with us. So also no few did, resuscitated by S. Thomas Cantilupe, S. Dominick, and S. Xaverius. All these walked up and down, conversed with otthers, experienced in themfelves the real Operations of life, and therefore either lived, or we 
Act. 3. 3.  live not. Now for strange Cures, consider in the next place, that man lame from his Mother's womb, who lay begging at the Gate of the Temple called Beautiful, to whom S. Peter, saith 
The dead raised to life and desperate Discases cured.  Holy Scripture, instantly gave health, strength, and vigour. Compare his cure with that of poor John Clement, born also à Cripple from his Mother's womb that often sat begging at the Gate of our Lady's Church in Montagu, And in à moment of time (like the other in the Acts) lifted himself up, stood strait on his feet, and was Miraculously cured by the Intercession of the ever Blessed Virgin.  
5. Hence I Argue. Christ is rationally proved to have raised Lazarus to life by Divine Virtue, if no Power in nature or Devils could produce that strange Effect. Ergo those other Resuscitations now mentioned, are as rationally proved wrought by Divine Virtue, if no Power in nature nor Devils could produce them. Again. That cure wrought upon the Lame born 
All done by Divine Power.  Cripple Sitting at the Temple gate, is rationally proved Miraculous, and done by Divine Virtue if no Power in nature or Devils did it. Ergo that cure wrought upon John Clement, no less à lame born Cripple, is as rationally proved Miraculous, and done by Divine Virtue, if no Power in nature or Devils did it; But the Antecedents here proposed in both cases are most true, Therefore necessarily infer Truth in their Consequences.  
6. I am first to Show that no Power in nature or Devils can raise the Dead to life, and will not entertain the Reader with the open Folly of some Arabians, who thought Christ wrought all his Miracles, and consequently raised the Dead, by the strength of his Powerful Imagination. As wholly stupid are those Judiciary Astrologers that ascribe them to the different Aspects or Situations of Stars, in which knowledge (say they) Christ was most conversant. Michael de Medina both 
Medina de rectâ in Deum fide lib. 2. c. 7.  largely and learnedly refutes these whymsies and shows, that Imagination, can indeed, work strange Effects in the Body and mind of such as are liable to violent fancies, (whereof he gives prodigious Examples) but can effect nothing 
See his page 69. B.  upon Things distant, or wholly separated from the Imaginative Faculty. If therefore one sits Lame in à chair, and see's à Book à far off in à Stationer's Shop, the strongest Imagination in the world will never bring that Book into his hands. He refutes also the Astrologers upon this ground, that not only our Saviour, but the blessed Apostles also dispersed the whole world over under different constellations, (yea their very 
The fooleries of some refuted.  girdles, handherchiefs, and Garments, and the Saints in Heaven when invoked at their Monuments, work innumerable Miracles, independently of the various motions, and Aspects of Stars. Finally saith Medina, if à strong Imagination, or Stars can produce such admirable Effects, how comes it to pass, that these talkative men were all born under so unluckily Planets, as to do none? How happens it, they are so feeble in their Apprehensions, that not one among them could ever yet work à true Miracle? But enough of Fooleries.  
7. Some thought more wise tell us, that all our Saviour's Miracles (the like is of those wrought in the Church) may be easily effected by à Secret art of Magic, earnestly sought after by many. Briefly; All Magic is either natural or Ceremonial, when done by evil Spirits it is called Necromancy. The first Magic makes à Search into the hidden Things of Nature, and by à ready application of active Agents to Passive often shows strange Effects, yet no ways Miraculous. For the attaining of this knowledge, Empedocles, Democritus, Apollonius, and Anaxagoras traveled far, and viewed à great part of the Universe. Some by virtue of it produce Roses and ripe Grapes in Winter, others by Alchemy have long tried to find out the Philosopher's Stone, but with what success, I know not. Now this Magic (add to it that they call Astronomical, 
Effects wrought by natural Magic.  and Cabalistical) being only limited to natural Causes, can do nothing that's above all natural Power, as most certainly the raising of the dead is. Neither did those who so highly extol this Art, ever yet pretend to call men out of their Graves, and endue them with the like Operations of life, they had before.  
8. Necromancy whether Goetick, or Theurgic practised by Devils and Witches has its 
Necromancy has its Limits.  limits also, and extends no further than only to what is previously contained in natural Causes, as S. Augustin cited above notes excellently well. Now because Angels and Devils know more accurately all natural Secrets than mortals do, They can (when God permits) show strange Effects, and very real ones also. I say Real. For all are not (though some be) mere Illusions of the eyes or Fancy, as Delrio and Michael Medina Largely prove, and solve the contrary Arguments. 
Delrio Dis▪ gnis. magic. lib. 2. quaest, 16. Medina cited lib▪ 2. page 56. Delrio l. 2. quaest. 10. Delrio cited quaest. 16.  However real, saith Delrio, no Devil can change the now settled order in Nature, or, by local Motion or otherwise, unfasten the established course of the Universe, whereof the Devil is à part only, And à part cannot do more than the whole.  
9 Delrio shows, that Witches are really transported by Devils to remote places, where many meet together, sport and banquet. For Proof hereof he relates two strange Stories, the one borrowed from Gulielmus Neubrigensis, is of à 
Neubrig. l. 1 rerum Angl. c. 38.  Countryman who passing one night by à Grot heard Singing and merriment, looking in he saw à large room all enlightened with à great number of men and women feasting together. One who served these Guests offered the man standing at the Door à Cup to drink, but he wiser poured 
Delrio's Stories of Two Magicians.  out all the liquor, and rid away with the Cup as fast as his horse could run. The Cup, saith Neubrigensis, made of à strange unknown matter, of à fashion also no less odd and unusual, was presented as à Gift to Henry the Elder, King of England, and afterwards given to the King of Scots.  
10. The other Story Written by Robertus Triezius one of Lisle, Delrio recount's, and shows 
Delrio quest. 6.  à pretty strife between two Conjurers. The one had laid hold of à young woman, (placed on à wooden horse behind him) and carried her through the Air by à Castle in Burgundy, where, as it happened, another Magician was with many more at à banquet. That strange sight discovered of à couple so well mounted riding through the Air; The Conjurer in the Castle began his Charms, and forced man, woman, and horse down into à Plain before the Castle, where they remained . The Conjurer with his woman thus fixed, perceiving that the other in the Castle had thrust his head and neck out of à window between two bars of Iron, to revenge himself, presently clap't à great pair of branched horns upon his forehead. He could not draw his head back, the horns hindered, forward he durst not venture, the Precipice being fearful. Finally an agreement was made. The horned Magician dismissed the other with his woman, and the Brother Conjurer on the Plain in requital▪ took off the Magician's horns within the Castle. If these Stories be true (Written as very certain) it seems clear, that all things told of Magicians are not mere Illusions, or fancies only. 
Delrio Quaest. 10.   
11. Notwithstanding such real matters done, I assert with Delrio and others; that neither 
Devil's cannot by their natural Power, produce any substantial Form.  Devil nor Magician can by their natural Power, immediately produce any substantial Form for an instance, the substantial form of Fire. The reason is clear. Nemo dat quod non habet; No cause can naturally give being to an effect, which is not precontained in its natural Virtue, But no more can the Devil immediately give à real being to the substantial form of Fire, of à rat, or Serpent, than produce another Devil, or one soul another Soul. I say immediately, without Dispositions previously introduced into à Subject fit to receive such à Form, which are not done in à moment. 
Exod. 7 11.   
12. Some willing to oppose this Doctrine, urge that Feat of the Egyptian Magicians, whose Rods cast down like that of Moses, were turned into Serpents, And this done by Necromancy, was à work of the Devil, and no illusive but à true real Conversion, as appears by the words of Scripture, Similiter ac 
What is to be said of the Egyptian Magicians?  Moses, They did as Moses had done. So S. Augustine and many Fathers Judge Quoted by Delrio, whence it follows, that the Devil can give being to Substantial Forms. I Answer, he can help to such productions of imperfect Animals, usually called Insecta, in case he more quickly introduce into à Putrified rod apt dispositions for à frog, or Serpent, which Caitan think was here done, But this reaches not to the Immediate Production of either substantial or accidental Form. Others say. That the Devil by à slight Legerdemain, secretly conveyed into the place of the Magician's Rods, true Serpents, and so solve the difficulty. Be it how you will, Moses his rod changed into à Serpent, devoured that of the Enchanters, and therefore was evidently the greater Miracle.  
13. By all hitherto noted our Assertion above (Viz. That neither Devil nor Magician can raise the dead to life), seems more and more confirmed, which appears à greater work than to produce any natural substance. A further reason hereof, convinces. The Soul separated from the Body is either held mortal, or immortal; 
Why Devils cannot raise the dead?  If mortal, it perishes, and cannot return again but by creation, But no Devil can Create or produce something out of nothing, This being the work of God only Omnipotent; If immortal; it is cast out of this Universe, and consequently nothing in the order of nature has Power to act upon it, or to reduce it to the Body, which it first informed. Whence Franciscus Victoria notes 
Victoria Tom. 2. de arte Magica page 279.  excellently well, That these Devils are usually employed about lesser matters, in finding out Thiefs, or Robbers, who have deprived men of their goods. Much more they cannot do.  
14. But what shall we say to the Witch of 
1. Reg. 28. v. 19  Endor by whose Charms Samuel long before dead, appeared, and told King Saul of the ill Success of his war, as also of his death the next 
What to the with at Endor?  day. Some Answer, Samuel did not appear, but think another spirit assumed his shape, and spoke to Saul. This opinion seems contrary to what we read in Ecclesiasticus, where Samuel is 
Eccl. 46. 23.  said after his sleep or death, to have notified to the King the End of his life, and exalted his voice out of the earth in Prophecy▪ It is also contrary to the Doctrine of S. Austin expressly teaching, that Souls 
S. Aug. de curâ promortuis gerend.  departed this life often show themselves to the living, and he takes one proof from this Appation of Samuel. And who can doubt but that Moses being dead, appeared with our Saviour in 
Samuel truly appeared.  his glorious Transfiguration? Samuel's soul therefore called out of Limbo, truly appeared, but not by the Charms of that Pythonical woman, for the Apparition prevented her Enchantments, and was sooner than she expected, whence like one amazed, she cried out at the Sight of Samuel, and asked why Saul had deceived her?  
15. Thus it is plain, that no other but God called up Samuel, who by Divine illumination Prophesied so exactly of that wicked King's End, and the death of his Sons, which Devils naturally could not foretell. In like manner we read in Scripture, that when King Ochozias lying 
4. Reg. 1. v. 2. 3.  sick, sent Messengers to question Beelzebub the God of Accaron, and enquired whether he was to die or no, Almighty God to prevent the foolery, commanded Elias to tell the King, he should not rise from his bed, but die; And thus in raising Samuel the true Messenger, he prevented the Pythonissa's Enchantment, if yet she used any, whereof Scripture gives no light at all. My Assertion therefore remain's Firm that Devils cannot raise the dead.  
16. Neither can they cure any desperate Infirmity, though in lesser matters much may be 
Desperate diseases not Curable by Devils.  done by natural remedies, but to restore Sight to one borne blind, to take à Leg or Arm cut off, and join it again to à maimed Body, are cures above the power of Devils, and were never yet wrought by Necromancy. Again, when circumstances plainly show, that all cures wrought by Christ and in the Church were done by Divine Virtue, it's madness to make the Devil Author of them. Our Saviour cured the blind man, and said he did it that God's works might be manifested, 
John 9  had the Devil think ye any hand here? Others implore help from the blessed Saints in Heaven, and after earnest prayer recover perfect health suddenly, can such works be ascribed to Devils or Necromancy, when the very circumstances of their Prayers, directed to Almighty God and his Saint's evidence the contrary? Reflect, I beseech you; Shall God and his Saints be called on for à Favour▪ and must the Devil interpose his Art and do it? All is ridiculous.  
17. The second thing gathered from this 
A Comparison between the primitive Miracles, and those wrought in the Church.  whole Discourse and most to be reflected on, is the comparison made between our Saviour's Miracles and others wrought in the Church. Those fir●● before Scripture registered them, were rationally proved upon humane Faith, works of à Divine Power, and so are all Church Miracles when attested upon Oath, or seen by many Eye-witnesses, whose credit was never stained. The Dr therefore must either prove such sworn Persons perjured, and those Eye-witnesses deluded in what they saw, or if humane Faith be in the world, he cannot but grant that the Church has had most glorious Miracles wrought in It. In case he say, he will not yield assent to any though sworn Eye-witnesses of à Miracle, I Ask, what if he had lived in our Saviour's time, and only heard by à Moral certain report of Lazarus raised to life, would he not upon humane faith have prudently yielded assent to that known and much famed Miracle? If not; Why should any other rational man have then prudently assented to it upon humane faith? Why should not all in like manner have suspended their assent, and believed nothing till Scripture registered our Saviour's Miracles, which would therefore like dead Signs, have lain in obscurity without Universal Fame, never so much as prudently spoken of. Neither could they then have had any Influence upon Faith in those Days, before men's eyes saw them Written in Holy Scripture. Such consequences, if granted, are desperate, and would be decried as pernicious, the whole Christian world over.  
18. It may be the Dr will say the Reporters 
Latter witnesses as faithful, as those were, who saw the primitive Miracles.  of our Saviour's Miracles were far more honest and faithful, than those are who either saw, or wrote of Miracles done in the Church, And therefore upon their word he would have believed those Ancient Miracles. Mr Dr, let us not word it, hut come to Principles. Show me what you have against the honesty and sincerity of S. Ambrose, of S. Irenaeus, S. Austin, S. Jerome, and S. Bernard, who both saw and have Written of Miracles? What exception have you against those who saw Miracles wrought by S. Thomas Cantilupe, by S. Xaverius; to say nothing of others? Discredit these Eye-witnesses if you can, But fob us not off with à proof taken from your own Incredulity, that signifies as little as your many empty words and simple Jeers do, we require stronger proofs from à Dr of Divinity, but God only knows, when they'll see light, ever or never.  
19 The Dr thinks we of the Roman Church 
page 699.  can give no evident Distinction between the Miracles we pretend to, and such as we are bid to beware of, he means Legerdemain Miracles? This Cavil also impugns our Saviour's Miracles, which the jews rejected, as Heretics do the Churches. My answer, is. Just as you distinguish between those Primitive Miracles and all false lying Wonders, so we distinguish between our Miracles and those other pretended to by Heathens, and Heretics. The outward appearance 
The Church's Miracles are as well distinguished from Lying wonders, as the ancient Miracles were.  of Christ's Miracles and the Churches is the very same, Lazarus raised to life lived afterward many year's, and so did those of whom S. Irenaeus cited, speaks. Now if you credit not Irenaeus, S. Ambrose and others, who saw great Miracles, we are out of all good Principles, and must contradict these grave Eye-witnesses, because you, forsooth, are incredulous, and will not believe them.  
20. The true distinction briefly, between 
Wherein this distinction consists.  all true Miracles (whether wrought by Christ or in the Church) and lying Wonders, is taken from the Greatness, vast number, and admirable Effects manifested in those first Eye-witnesses that saw them, whereof I have spoken largely above, And there noted, that real Miracles ever show another Lustre, Light, and Majesty; not perceptible in any Charms or juggling Wonders. You Sir, say again in the same Page. We cannot prove that Miracles wrought in the Church could be done for no other End than to prove the Church's Infallibility. I answer first; They have been wrought, that's undeniable, unless all humane Faith go to wreck, for what End we shall see in the ensuing chapter.   

CHAP. XVI.  
Why Miracles are wrought in the Church? Of their two fold End. Miracles rationally prove the Doctrine of Christ, and the Church infallible. Clear Miracles have been wrought in confirmatian of every Doctrine taught by the Church. Of Dr Stillingfleets simple Reply to two known and renowned Miracles. 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.  
1. DR Still. in the page cited peremptorily concludes. It must be showed, that our Miracles could be wrought for no other End, but to prove the Church Infallible. Why so Mr Dr? Can you show that every Miracle which Christ and his Apostles wrought, were done for no other End but to prove Christ's Doctrine Infallible? Or did those first great Masters of Christianity at every particular Cry out, this Wonder God's wor●s for no other End but only to 
All Miracles usually wrought for à double End.  prove Christ's Doctrine Infallible? It's Improbable. I Say therefore, those Miracles were usually done for à double End, The one was the benefit of him they were done for, whether afflicted or diseased, And this our Saviour fixed upon, when he cured the blindman, so also S. Peter did in the Cure he wrought upon the Lame Cripple sitting at the Temple gate. The other End, ever intended by Almighty God (though not always explicitly declared) was the manifestation of his Divine Power (ut manifestentur 
john 9 3.  opera Dei in illo, saith our Saviour) working by those he sent to teach the World. Whence every one might have rationally discoursed as that Prince among the jews did. Rabbi we know 
John 3. 2.  thou art come from God, For no man can do the Signs thou does't, unless God be with him. But if Christ and the Apostles were rationally proved Teachers sent from God by Miracles, their Doctrine was in like manner rationally evinced sound, and infallible.  
2. And thus we discourse as to Church Miracles, where you also have à twofold End, the one is the benefit of him that receives it, the other the manifestation of God's Power working by his Servants, whence also their Doctrine is rationally proved to be from God, sound and true, though not always explicitly asserted true at every Miracle. Ask saith S. Austin (often 
Miracles have their Language.  cited) what Miracles speak of Christ, Habent enim vocem suam, They have an audible Voice, speak by themselves, and tell us that Christ was the true Missias sent by Almighty God to teach, and therefore proved his Doctrine true and sacred? So say I, Ask what Miracles speak of the Church? They have their language, and tell us, She is à luminous Sun, that disperses her rays over the whole Universe, She is Gods own Oracle, and therefore what Doctrine She teaches is proved by reason evidently Credible, sound and true. Thus much is easily made out in à rational Discourse, 
In what Sense all Miracles have à respect to truth.  though he that works the Miracle says nothing of its confirming Faith, or of its distinguishing the Church from all Heretical Communities; And in this Sense All true Miracles cannot but have à respect to Truth.  
3. Again many Saints have often publicly declared, that the Miracles they wrought were done to confirm the Catholic Faith. So speaks S. Bernard of the great Miracle done upon the Loaves of bread. In this, saith he, you shall know that those things we teach are true, and 
See Chapt. 3 above n. 33. see Chap, 12. num. 3.  that we are God's Ministers etc. So also did S. Xaverius to prove (they are his words) the Verity of our Christian Faith, you shall see this dead man raised to life again. But what good will these and many more like Instances do upon an incredulous Dr, who can jeer at all, when he has nothing to Answer?  
4. I Argue. 2. If we show all those Articles 
Every Article of Catholic Faith has been confirmed by Miracles.  of our Catholic Faith (most opposed by Modern Sectaries) to have been confirmed by illustrious Miracles, we clearly Evince that one End of Miracles wrought in the Church (though not ever the only End) was, and still is, to strengthen Faith, and withal to assure us, that what Doctrine this Oracle Proposes, is from God and consequently most certain. But this we make out upon the irrefragable Testimony of as grave Authors as ever wrote, and in the first place will remind the Reader of S. Bernard's indubitable Miracle, wrought to confirm these Catholic Articles. Viz. The real Presence, Sacrifice of the Mass, Purgatory, Prayers to Saints and praying for the Dead, which those Heretics, like Protestants now à days, denied. This one Miracle (I say) alone, supposing the matter of Fact which none can rationally Question, no less now evinces Protestant's guilty of gross Error, than it anciently did those Henricians, or Heretics called Apostolici.  
5. If you yet desire more Satisfaction herein, 
Brerely P●ot. Apol. Tract 2 c. 3 sect. 7. subd. 1. Fevard. in notis ad 8. cap. Irenaei. lib. 1. advers. Heret.  read Brerely (an Author ready at hand) and peruse also Franciscus Fervandentius. There is, saith he, not any one Catholic Doctrine, or Article of our Faith but has been proved and confirmed by most evident Miracles From Heaven, which the Saints in God's Church have wrought, as grave Writers beyond all exception, testify. It is known saith Fevardentius, that the Decrees of the most Holy Councils at Nice and Chalcedon, wherein the main Articles of Faith are contained, were all ratifyed by open and manifest Miracles. Then he remit's you to S. Augustin, to Optatus Milevitanus, S. Cyprian S, Ambrose and other worthy Fathers who recount most clear Miracles, by which not only our Catholic Doctrine, but even the Rites of our Church have been confirmed. I cannot insist upon all, or the half (the work is too long) and therefore will only bring to light à few most clear and undeniable.  
6. S. Gregory Nazianyen relates, how his 
Nazian. Orat 11. de obitu Gorgoniae. One Miracle related by S. Gregory Nazianzen.  Sister Gorgonia when past all hope of recovery was miraculously freed from an infirmity by prostrating herself before the Altar, and calling on Christ our Lord, there present, there honoured, and worshipped O Admirable wonder, saith the Saint, presently quit of her sickness, She found herself well, and returned home eased in Body and mind.  
7. Optatus Melivitanus relates à fearful Story 
Optatus l. 2. contra Donatistas'.  of Heretics, who cast the reserved Holy Eucharist to Dogs, and had for that wicked fact à condign Punishment, the dogs, saith he, furiously raging tore their Masters in pieces, à just Judgement of God Answerable to their horrid 
Two more by Optatus Melsvitanus.  crime. Another Miracle, saith Optatus, Almighty God evidenced, when those wicked Heretics threw out of à window à little Vial of Chrism, or Holy Oil, with intention to break it in pieces upon stones lying under the window, but Providence by an Angel's Hand preserved the Vial entire, not à drop of the Crism was spilt, which caused wonder in many.  
8. Guitmundus Bishop of Avarsan, Petrus Diaconus, 
Guitmund. lib. 3. de Sacramento Euchar. Petrus & Joannes Diac in vita S. Gregory.  and joannes Diaconus recount à Signal Miracle wrought by S. Gregory the Great in confirmation of the real Presence, and Transubtiation. A Roman Matron (say they) ready to receive the blessed Sacrament burst out into laughter, S. Gregory perceiving that Sign of contempt, Asked why She laughed? She Answered, I cannot but do so, when I hear the bread I lately made, called the Body of Christ. Whereupon S. Gregory laid the consecrated Host on the Altar, and desired that the People then present, would petition Almighty God with him (for the Confirmation 
A fourth Stupendious Miracle wrought by S. Gregory the great.  of our Catholic Faith,) to show visibly, that what the Matron took for bread, was not bread, but really Flesh. Prayer made, nothing like bread appeared, But pure flesh only (which all beheld) and the woman acknowledging her Error, now penitent, received the Host with great devotion, after the Saint had obtained by prayer, that God would restore it to the former show of bread it had before. Whoever undertakes to refute this known and much famed Miracle, must prove by good Authority, these three quoted Writers to have been open Liars, false, fraudulent, which will be à hard 
Bellar. de Scrip. Ecclesiast.  Task, For every one of them has their due praise, as you may see in Bellarmine.  
9 No less stupendious is that Miracle which Evagrius (called Scholasticus) exactly recount's. 
Evagrius Histor. lib. 4. cap. 36.  When, saith he, Anthimus was driven from the Sec of Constantinople, Epiphanius succeeded; after Epiphanius came Menas, under whom à Miracle happened worth every man's notice, and remembrance. An ancient Custom had long prevailed in the Church of Constantinople, that when the People had communicated, young Children were called from the Schools to eat the small remaining Particles of our Lords immaculate Body. 
A fift no l●sse stupendious, Evagrius recount's.  Once it fell out that à little Boy, whose Father was à professed jew, and by trade à Glassmaker (contrary to Custom) came home late: Questioned where he had been so long, and whether he had eaten with other Children of those Particles, the Child innocently confessed the Truth, Without delay, the enraged Father cast him into à burning Furnace, where he form his Glasses; The Mother knowing nothing of that impious Fact, sought her Child three Days the whole City over, but not finding him returned home comfortless, and sitting at the Workhouse door, cried out. O my child! and named him! The Boy hearing his Mother's wailing, Answered. Here I am in the Furnace. She rushing in saw him standing amidst the Coals without hurt at all. Questioned at his coming out, How he escaped the scorching flames so long à time? He answered à woman clad in à Purple Garment, often visited me, quenched the Flames with water, And when I was hungry gave me to eat. Justinian the Emperor hearing of this certain Miracle ordered that the Mother and the Child should be Baptised, and hanged up the wicked Father upon à Gibbet, still obstinate in his Judaisme,  
10. This Miracle because something less than that is we read in Daniel, of Sidrach, Misach, and Abdenago walking in the midst of flames, may perhaps be flirted at by Dr Still. But, believe it à Flurt, or Jeer shall not serve his turn. Evagrius I make use of, is the Basil Edition Anno 1557, and the Chapter where you find this Miracle is the 36. in order, though some Authors quote his 35.  
11. I have said enough upon several Occasions in this Treatise of most glorious Miracles wrought to confirm the Doctrine and Practice of the Church, while we invocate Saints. honour their Relics, Bless ourselves with the Sign of the Cross, and use Holy water etc. None can call so much as one of those Miracles into doubt or Question. Now as for the worship of Holy Images Miracles are so known and manifest, that it would be labour lost to produce again what hath been written. Every one, though but meanly versed in Ecclesiastical History can tell you, how that woman cured by à touch of our Saviour's Garment, returning home in memory of the Benefit, erected his Image or statue, with 
Matthew 9 v. 21.  her own adoring him, and that à strange Herb grew up at the foot of the Statue, which wrought great Miracles. Julian the Apostate vexed at the 
Miracles wrought by Holy Images,  Sight of this Image, and less enduring the Miracles done there, threw it down, and set up his own in the place, But his was presently destroyed by fire 
Euseb. l. 7. Hist. c. 13. Sozomen. lib. 5. c. 20.  from Heaven. See the whole Relation in Eusebius and Sozomenus.  
12. Memorable also and most known is that famous Miracle evidenced in the City of Beritoes in Syria, where the impious Iewes crucified our Saviour's Sacred Image pierced it with à Lance, whence great plenty of water and blood issued, which cured all diseases. The certainty of this Miracle caused no less à man than the learned Athanasius to write à Book entitled. De passione 
Brerely Protest. Apol. cited p. with me 522. Turon. de gloria Mart. lib. 1. cap. 22.  Imaginis Christi in Berito, which, as Brerely says, was alleged in the Nicene Council. Act. 4. And is also recorded by Gregorius Turonensis. The Miracle seen by innumerable Eye-witnesses, prevailed upon many obdurate jews, and brought them to believe in our crucified Saviour.  
13. By all hitherto noted my Assertion is proved. God has confirmed the, Articles of our Roman Catholic Faith by clear and undeniable Miracles (never wrought to attest à falsehood) Therefore the End of Miracles is to give us rational Assurance that her Doctrine is from God, true most certain, and infallible. The Antecedent granted (already made out, Dr Still. shall never rationally oppose) The Consequence follows inevitably, Ergo our Doctrine is from God, certain, and infallible; or as is now said, Miracles were wrought for this End to confirm its Infallibility.  
14. Dr Still. in his three next pages proposes 
Dr Still p. 670. 671. and 672.  many Questions, the most are as follow. Why should not Pythagoras his golden Thigh be as Miraculous, as the restored Leg at Zaragosa? Why should S. Francis his Ass that stood still to hear him Preach, be more Miraculous than the Ass that heard Ammonianus his Lectures? To omit others. Why may not Aesculapius 
Strange Questions proposed by Dr Stillingfleet.  his cure of the woman in his Temple, of Epidaurus be thought as strange, as Xaverius his appearing to F. Marcellus Mastrilli at Naples, and curing him upon his Promise of going to the Indies? One Question more and as much to the Purpose. Why should not Friar Bacon's brazen head be thought every whit as wise, as Dr Stillingfleets? Had that Brazen head ever spoken, it could not have uttered greater Nonsense. I will first express the folly of these Questions, by proposing some few more, then retort them, and Answer every one.  
15. A She Magician saith Virgil, professed She could stop the Stars, and turn them 
Virg. 4. Aeneid.  back from their ordinary course. Why should not this be esteemed as great à Miracle as the standing of the sun and moon at Josue his Prayer? Here is one wise Question. Lucan tells us that 
Josue 10. v. 13.  by Magic Charms the Moon may be brought down from Heaven, whereof se S. Austin at these words. Quale est lunam deponere. And why may not this pass for as great à Miracle, as 
Lucan l. 6. S Aug. lib. 10. de Civit. c. 16. 4. Reg. 1. v 10. Plato l. 10. de Republ.  Elias his calling down fire from Heaven? Here you have another of the Dr's Questions. To lay forth this folly yet more plainly, shall we go on à little? Plato recount's that Aerus slain in à battle, lay ten days dead, had his Body cast into à burning Pile of wood, and there not only came to life again, but also made à Relation of all the Accidents which happened in that Fight. Pliny, saith Medina, tell's the like 
cited by Medina l. 2. p. 58. B.  Story of Cneus Aelius Tubero stark dead, who thrown into à great fire forthwith revived, and afterward had the dignity of praetor conferred upon him in Rome. Nay some Grecians have 
Open fopperies of Heathens, worth nothing but contempt.  Written, that the fabulous Aesop of Phrygia really dead, was restored to life. Now to retort the Dr's Questions; I ask why may not these Resuscitations be thought every whit as Miraculous as those were whom Christ and his Apostles raised from death to life? If he Answer, all are true alike, but not of equal certainty (because Scripture gives indubitable assurance of what is read there), he must grant that Virgil's Magician could as truly force the Stars back, and Lucan's Charms fetch down the moon from Heaven. Shall I credit Aesop's resuscitation? I will give as much belief to Lucan's lunatic Fancy? No disparity can be imagined.  
16. If on the other side, the Dr Judges with Medina and all Christian Writers this fetching down the moon, and these pretended Resuscitations of the dead to be mere Fictions and Heathenish inventions, or at most no more, but Charms and Illusions, he Answers his own Questions, and must list his Wonders among lying Fables, or hold them, as I now said Cheats, done by Legerdemain. In case he yields not thus far to the common judgemet of Christians, he will be forced to bring the greatest Miracles our Saviour wrought into open Contempt, for who can set à high value upon those certain Miracles (testified by eternal Truth to be greater than ever man wrought) Is Heathens have done as great ones, yea and some greater?  
17. The Dr's chiefest Aim in some of the 
Reason and Religion. Disc. 2. c. 8. num. 20.  Questions proposed, was to discredit two known and clear attested Miracles whereof I gave à large Account, in another Treatise. The one relates to the Admirable cure wrought by S. Francis Xaverius upon F. Marcellus Mastrilli à dying man, restored to perfect health in à moment of time. I showed there how the Miracle was examined upon Oath, openly attested before lawful Judges, legally approved, and finally believed 
F. Marcellus Miraculously cured in à Moment.  upon humane Faith, over all Italy, France, and Spain. I much urged one manifest Proof taken from S. Xaverius his Prophecy of Marcellus his going into the Indies, and there dying à Martyr for Christ, which being known and openly divulged long before Marcellus suffered, would have exposed all those who made it public, to shameful Disgrace, had not the real Effect of the Virtuous man's Martyrdom, evidently shown the Prophecy fulfilled, and most exactly true. Neither 
S. Xaverius his Prophecy exactly fulfilled, proves the Miracle.  Devil nor mortal man. could certainly foretell things so remote, liable (as I noted) to à hundred casualties, and uncertainties. For what if Marcellus, no strong man, had died in the way? What if Pirates had taken the Ship that carried him? What if it had perished by Tempest? Would not, think ye, the most prudent men have exploded all those as besotted, who so peremptorily avouched upon the Prophecy Marcellus his arrival in the Indies, and there dying à Martyr? God therefore was the Author of that Prediction, and consequently his Divine Power (using S. Xaverius as Instrumental) wrought the Miracle? Much more you have of this Miracle in the place already Quoted.  
18. Reader now give à little attention, and 
Aelian. l. 9 de animal, cap. 33.  you shall hear how Strangely the Dr goes about to obscure this manifest Work of God by à mere fabulous Story. He citys Aelianus, and thinks, as I said, Aesculapius his cure upon à woman in the Temple of Epidaurus to have been as great, as this done upon Marcellus. Briefly.  
19 The Title of that 33. Chapter is of à great 
The Dr would confute this Miracle by à False fabulous Story.  Virtue contained in an Herb called Abrotonum, or Abrotonus, in English Souththernwood, excellent against belly worms, not curable (saith the Story) by humane Art. To persuade this incurability, Hyppis Rheginus (as Aelianus has it) tell's of à woman Sick of these worms whom no Physician could cure; She therefore went to implore help of the Gods at Epidaurus, when by chance Aesculapius was abroad, however his Officers or Ministers there took her in hand, and first commanded her to rest à while, then cut off her head, and one of them forcing his hand into her belly pulled out à mighty great Mawworm, But could not join the head to the Body as it was before, till the God Aesculapius came home. Upon his return, he chid those Ministers, and said they had gone beyond all humane skill, than Aesculapius set's the woman's head upon her shoulders, and restored her to life, O Aesculapius! cries out Hippis Rheginus, great is thy wisdom amongst all the Gods, and wonderful are the Cures wrought by the herb Southernwood. Thus Claudius Aelianus, who neither relates the Story as à Truth, nor can ascribe so great Virtue to any Herb as to restore life to à dead woman. You will say Aesculapius did the wonder by his divine Power. That is to Say, the Devil (if 
Vives in his notes upon S. Augustine's 16. chap. cited.  any) did it, For as Ludovicus Vives observes Aesculapius was himself the Serpent (he means the Devil in à Serpent's Likeness) or had with him as companion, à Dragon-Divel, and therefore is usually painted with à Dragon or Serpent wrapped about à staff.  
20. Here you have briefly Dr Still. Story told out, as vain à Fable as ever was heard, or (at most) an Illusion of the Devil. And can this be paralled with à Saints Miracle wrought upon à great Servant of God, when the very Circumstances, as Aelianus recount's them, give the Devil as great Power in working Miracles as ever our Saviour had? All is à Fourb never examined, never attested upon Oath, never approved by any, nor (as I shall presently note) gained Belief among the wisest of Heathen.  
21. Whoever desires more of these Heathenish 
August. lib. 18. de Civit. c. 17. 18: S. Austin's Words.  Fictions or false Illusions, may read S. Austin. Some, saith the Saint, relate incredible things of the famous witch Circe that changed Ulysses his companions into beasts, others talk much (as I was informed passing through Italy) of women that giving cheese to Travellers, could make them appear like bruit Animals. So Apulius writes of himself in his golden Ass, that by taking poison (yet retaining à man's Soul) he was made an Ass. 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, 
Viuès Plinius lib: 8:  citys 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 Lie, or, as I said, à Devilish Illusion. Non audit ista hominum multitudo, saith S. Austin upon another occasion, where he rebukes Porphirius for saying that Devils can by Theurgic 
S. Austin slight's These fopperies of Heathens:  art purge and free souls from great Misery, but as S. Austin adds, whole multitudes of People believe no such things, knowing well that our Saviour came to free us from the Devil's Tyranny. In Christ we have à merciful Deliverance both in Soul and Body. And this is evidently proved by clear Experience, For since our Saviour's coming, Since Christianity was established, we hear no more of heads cut off, and restored by Necromancy, no more of Circe's charms, of Appulius his change into an Ass, 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 few, for the wiser sort of Heathens, as Pliny cited observes, Nay whole 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 itself 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 wrought by Infidels, clearly intimating, that our Saviour's 
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 gets 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 Sir, 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 mortified life, and other glorious Miracles raised the Saint as far above any thing Ammonianus or his Ass ever did, as Heaven is above earth. I Dispute not whether that Infidel 
S. August. lib. 21. de Civit. c. 6.  had an Ass brought him by Magic Charms, S. Austin tell's you of greater wonders done by Devils. And though we should Suppose (which is not probable) that the Devil put à Trick upon S. Francis, that's no prejudice to his Sanctity, while that great Servant of God, as his whole life shows, never meddled with Devils, or Charms of Magic.  
23. The other Miracle I insisted upon, was 
See 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 afterwards approved, as à Prodigious work of God. His Catholic Majesty, and the whole Court in Madrid, French, 
The young man's 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 Catholic Majesty to be present at the young man's Examination) was 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 Honourable 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, unless saith he, the Priest Abaris be proved à falser Witness than Hieronymus Brizids, or the People of Zaragosa less suspected of partiality, than the Greeks at the Olympic Games, at which, some Authors tell us, Pythagoras shown his golden thigh. In the first place I might complain of the Dr's Juggling, 
The Dr's unhandsome Dealing.  and ask why he minces matters, why he Tell's my Story by half, 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 pass, the Dr was in haste, 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 Boy's 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 asserts it, or if any did, it's à mere fourb, or à false Illusion. The main material Thing therefore failing in that 
The main thing fails 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? jamblicus 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 Peope living under the North-pole, came to Pythagoras and gave him an Arrow, which he had at his going out of Apollo's Temple, thinking it would be useful to Pythagoras, upon this Arrow (like one on horseback) Abaris rid, and passed through places where no man could go; Nay, with his Arrow He rid over Rivers, standing waters, Fens or Marish grounds, and flew over Mountains, when he pleased. Crafty Pythagoras like one scorning the 
The whole Story of Pythagoras and Abaris, proved à Fourb.  Gift, took the Arrow, but never Asked Abaris, why he gave it, For he was the God supposed to know all things? Then he shown Abaris (set at distance from him) his golden Thigh, proving thereby that he had not told any Lie at all. In Fine he took the Priest Abaris to his Tuition, and imparted so much learning as he found him capable of. Here you have briefly jamblicus his Story of Abaris, and Pythagoras Epitomised, Judge Reader, whether all circumstances duly weighed; you find any thing in the whole But fraud, or Necromancy? What? To hear of an old Idolatrous Priest riding on à Stick, over Rivers and Mountains (not feasible by humane Power) either Argues, as I think, fiction in the Story, or that the Devil had à hand in Abaris hit Travels.  
27. For as much as concerns Pythagoras showing his golden thigh, or rather as Beyerlinck 
Beyerl. in Theatro vitae ●●m●●s● verbo Magia. S. Aug. l. 7. de civet. cap. 35.  observes, bragging of it, S. Augustin well versed in the Writings of Heathens, touches upon the very Truth, and plainly Says, Pythagoras was à Conjure●, or one that Practised Hydromancy or Necromancy, as Numa Pompilius did. Numa, saith the Saint, to whom neither Prophet nor Holy Angel ever came used Hydromancy, to the End he might see the Images of the Gods, or rather 
Pychagoras judged à Conjurir by S. Austin.  the deceits of Devils in water. This Divination, Witness Varro, was brought from the Persians, which Pythagoras the Philosopher practised, adhibito Sanguine, adding blood to the water; Etiam inferos perhibet sciscitari, and said Devils were best enquired after (others read suscitari) or easily raised up by such Charms, Well therefore might Pythagoras while Abaris was placed at à distance call up à Devil, and in appearance show him à golden Thigh, for if Devils as I noted above, can by Necromancy make men sitting at à Table to appear like Blocks of wood, or carrying Asses heads on their Shoulders, and spread on à Sudden à fair branched vine through à Dining-room, They may as easily delude one's Senses, and cause that à thigh (made of flesh and bones) seemingly look like Gold. God, I am sure, wrought not this Wonder upon à Magician Philosopher (if yet it was à wonder), Nothing in nature can join à Thigh of gold to à humane Body, the Devil therefore did what was done, if the whole Story (scorned by all Christian Authors) be not as I said à Dream, or à Heathenish fiction.  
28. Whoever would know more of Pythagoras and Abaris the Priest, may peruse 
Malchus de vita Pythagorae in jucem edita à Cunrado Ritters husio J. C.  Porphyrius, or Malchus, where you have the same stuff told over again after jamblicus here and there enlarged, and as much laughed to Scorn. Malchus Page 43. Tell's you of Pythagoras his taming the Daunian bear, and à Tarentine Ox, adding, the Salutation which à River gave Pythagoras as he passed by, clarâ & humanâ voce, in à clear and audible 
Malchus corn's Py●hagoras his Wonders.  voice. Such things, saith Malchus, you may list among Lucian's Stories, Nam quid non Graecia mendax. audet in historia? In the very next page this Author Quotes S. Chrysostom, who thought some wonders done 
Chrysost: Hom: 1: in Joan: Evang:  by Pythagoras were true, but thence proves (with S. Austin cited) that he was à Witch, à Juggler, à Cozener, and what not? Thus much of Pythagoras, and Dr Stillingfleets two Stories.   

CHAP. XVII.  
Of many other Quotations partly impertinent, partly false, produced by the Dr. Arguments against Miracles Answered.  
1. THe Dr very copious in his Quotations 
Dr Still. page 673. Philosostory: apud Photium, cod. 40.  first introduces Philostorgius Saying, that the Arian Bishops wrought Miracles, and he attributes the same Power to the Bishop of Nicomedia, to Agapetus, the Bishop of Synada, who is said to have raised the dead, And to many other known Heretics, Yet this very Dr tells us at the End of the same Page, that S. Chrysostom teaches; There is not so 
Philostorgius cited.  much as à footstep of that Power of Miracles left in the Church which was in the Apostles, and moreover asserts that God has put à stop to Miracles, that they were intended for Infidels, not for Believers, now settled in Christianity.  
2. I never yet saw man lay together à louder contradiction in one page. Philostorgius, saith the Dr, ascribes the Power of working Miracles (as raising the dead) to Heretics, yet S. Chrysostom tell's us, God has put à Stop to Miracles, and will have no more done. If Philostorgius speaks Truth in granting Miracles 
The Dr drives on two plain Contradictions.  wrought by Arian Bishops; S. Chrysostom (understood as the Dr would have him) grossly mistake, when he teaches; God has put à stop to Miracles. The Dr not content with one contradiction, drives on another. The Arians, saith he, the Eunomians, and Novatians, all challenged the Power of Miracles to themselves, but the Catholic Bishops pretended no more to them, than the Protestant Bishops do now, Reader, this Dr writes he knows not what. Observe I beseech you. Did those Heretics falsely lay claim to à Power of Miracles? So it is saith the Dr. How then durst your famous Philostorgius play the knave, and peremptorily assert, that an Heretical Bishop raised the dead, and healed all sorts of Diseases, or with what face could you, Sr, bring in an Author, as deserving Credit, when your own Judgement tell's you, he writes loud untruths? Me thinks, this Discourse is plain. You either Judge the Arians and Eunomians to have had the Power of working Miracles, or not: If not; you should have said plainly Philostorgius cheats us, in setting down Miracles which were never done, And you, Sr, may be ashamed of your own Writings, where you so highly extol Miracles wrought by Heathens; For if Heretics, as you here seem 
If Heretics never wrought Miracles, much less did Heathens.  to Suppose, never did any, much less did Heathens and Infidels; Therefore Aesculapius his Miracle wrought upon à beheaded woman, And the whole Story of Pythagoras his Thigh, aught in your Judgement to be decried as fourbs, and fictions, or as Charms of Necromancy. To what purpose do you fill so many Pages of your Book with Lies known, as such, to yourself?  
3. Now, if on the other side, those Eunomians and Donatists had the Power of working true Miracles, you force à Lie upon S. Chrysostom, saying (as you interpret) That God has put à stop to all extraordinary Signs. The Saints own words, Mr Dr, confute your Gloss. There is not, saith S. Chrysostom, The like Power of Miracles in the Church which was in the Apostles. The 
cap. 9 n 10.  true meaning is, as I have largely proved above, That no set number of men in the Church had such an ordinary Gift in working Miracles as was annexed by peculiar Privilege, to the twelve Apostles. See more of this Privilege in the Chapter cited, it is here needless to transcribe what is there clearly set down.  
4. Mr Dr, I must once more tell you, you writ you know not what; For nothing but à Frolic or à height of impudence could have uttered 
The Dr speaks à loud Untruth.  this intolerable Proposition. The Catholic Bishops of the Church of Rome pretended no more to à Power of Miracles, than Protestant Bishops do now. With what Conscience or Countenance can you, Sir, impose so manifest an Untruth upon mankind? Were not S. Irenaeus, S. Gregory Thaumaturgus, The two worthy Cyrils, S. Athanasius, S. Augustin, S. Chrysostom Bishops, and learned Bishops? All these and many more, as is evident▪ have either wrought Miracles, or laudably written in their Defence. Show me but one Protestant Bishop that has done the like, or for stark shame, Mr Dr, fool us no more, abuse us no more, with manifest Fopperies.  
5. The Dr as I told you to set forth his Phylostorgius 
Photius Biblioth. page 26. de Philostor. ex lib. 40.  remits the Reader to Photius, But how wisely he did so, I leave to every man's common Judgement, for having perused Photius exactly, I find much ill, and not so much as one good word spoken of Philostorgius. He began with 
Philostorgius proved à most impious Heretic:  the Heresy of Arius, next adhered to the Errors of Atius, and finally professed the Eunomian Heresy. Thus much I gather also out of several great Authors. Photius goes on. Philostorgius was à lying Writer, and full of Idle Fables, He extols Aetius and Eunomius, as if they had purged the Christian Doctrine foully contaminated with Errors, wherein, saith Photius, he lies prodigiously; He was enraged against the most Orthodox Fathers, and falsely calumniated the great S. Basil. though his calumny made the Saint more 
Baron. Annal. Ecclesias. tom. 3. Anno 354. n. 14. 15. 16. Vossius de Historicis Graecis l. 2. c. 20. p. 210.  renowned. Cardinal Baronius speaks home also. Philostorgius, was à most infamous Heretic, the ancient Grecians abhorred the man's very name, cur'st his execrable Write, as deserving nothing but oblivion, and perpetual silence. Gerardus joannes Vossius rebukes him as one Deo invisum, hated by Almighty God for his Heresy and excessive bitterness against all Catholics, loving none but Heretics. These Testimonies and many more you may read in the Epitome of jacobus Godefredus, who compendiat's the Twelve Books of Photius. See also Godefred's Prolegomena, where upon several 
Godefred. printed at Geneva.  occasions he spares not to tell us, what an impious Heretic Philostorgius was. However Dr Still. introduces him as à creditable Author, and will not have him suspected of Partiality, though no man more ruins his credit than the Dr, for he saith those Miracles whereof Philostorgius and other Heretics write, may be justly suspected, because only pretended to. If only pretended▪ Mr Dr, you cannot but mistrust the Sincerity of those who relate them, unless you Say, though the Miracles in Themselves are false, yet the Heretics that wrote them spoke Truth.  
6. The Dr much entangled, loses himself in 
Page 676. and p. 677.  à lame and undigested Discourse. He would, forsooth, fain know how Miracles can prove the Truth and Infallibility of the Church, if the Truth of Miracles depends upon the Church's Approbation? And I Sr, would as fain know (and I hope do know) How Miracles can prove the Truth and Infabillibility 
A difficulty proposed by the Dr.  of Christ's Doctrine, if the Truth of those Miracles depends upon Christ's Sacred word, and approbation?  
7. To clear this matter I must first know what you mean by this word, Proving? Would you, Sir, have us prove the Truth and Infallibility of our Church Doctrine evidently, or by à clear Demonstration? Neither you nor any man living can thus evince the Truth and Infallibility of Christ's Doctrine. Had you seen all the Miracles Christ wrought, could you upon their outward Appearance, or the exterior sight alone, have demonstrated, that Christ was the true Messiah, or that his Doctrine was thereby evidently proved true and Infallible? It is impossible even in your Principles, Because you Say, an Evidence taken from the outward Appearance of à Wonder only, gives no certainty of its Truth, or the verity pointed out by it. Speak otherwise, and you will be forced to grant, that all the Wonders you have collected from Heathens, were as really true, as ever any was, which Christ wrought, for you yield them an Appearance Very Visible.  
8. Hence it Follows that besides the Exterior 
From whence we have full certainty of à Miracle?  Sight of à Miracle some other Oracle must interpose its Authority, and ascertain all (yet without Evidence) of its real Truth, as wrought by Divine Power, and for such and End. This full certainty, Mr Dr, we take from the Church's Approbation, as the Apostles and primitive Christians took theirs from our Saviour's own words. That the works of God, saith Christ, 
John 9 3.  speaking of the blind man, may be manifested in him. I must do the works of him that sent me. These Things 
John 20. ●. 3●.  are written, saith the same Evangelist, That you may believe (not know evidently) That jesus is Christ, and that believing you may have life in his name.  
9 The want of pondering one Distinction plainly laid forth in Bellarmin, brought the Dr 
Bellar. de not is Eccl. lib. 4. c. 14. §. Est autem  to this confusion. By Miracles, saith Bellarmin, the Church is demonstrated, Non quoad evidentiam aut certitudinem rei, sed quoad evidentiam & Certitudinam credibilitatis. That is, we prove not Evidently the Church or her Doctrine to be evidently true by Miracles, But prove both by Miracles, to be evidently Credible. The Evidence of Credibility, Mr Dr, disposes to Faith, and brings in an Obligation of Believing: That other fancied Evidence relating to the Truth and infallibility of Christ's Doctrine, or the Churches, God in this state impart's not to any, For we walk by Faith, not by Evidence.  
10. But say you, what Evidence of Credibility can there be from Miracles, where no one can be certain whether they be Miracles or not? I Answer. The same Evidence of credibility which the Primitive 
The same Evidence of Credibility, we now have of the Church's Miracles, which, the ancient Christians had of our Saviour's.  Christians had of our Saviour's Miracles, (as they were Objects of Sense) we also have of Miracles wrought in the Church. The outward Appearance alone neither grounded Faith, (for Faith relies on à surer Motive, God's Divine Revelation) nor gave more Evidence of their own real Truth, than Church Miracles have done. All true Miracles therefore, whether wrought by Christ, or in the Church, when attested by undoubted Witnesses (and are known upon humane Faith as morally certain), beget in every rational man an Evidence of Credibility, and move to embrace Christ's Doctrine, so far they lead us on, but no further. When the Church after à rigid Examination (upon Her Humane Authority) approves them as true and wrought by Divine Power, we are raised to à higher Degree of certainty, and upon this Oracle's word own them not only (in à weak manner) morally certain, But without all Dispute Unquestionable though yet not known as evidently true, For all Knowledge implies 
c. 14. n. 8: 9:  not strict Evidence. Reader turn, if you please, to what I have noted above, and you will find this whole Difficulty cleared from all reasonable Exception.  
11. The Dr still remains in his Confusion. How is it possible, saith he, that the Church should be certainly known by Miracles, if the Miracles cannot be certainly known but by the Church? I Ask likewise. How is it possible, that Christ should be certainly known by his Miracles, if his Miracles cannot be certainly known but by Christ, or by some certain Oracle's Approbation? The fallacy lies in that word●, Known, which may either Signify à great moral Assurance, such as the Primitive Christians had of our Saviour Miracles, which prudently induced them to believe in Christ, Or, à higher Degree of certainty, And this they attained, when they heard an Infallible Oracle give full Assurance of our Saviour's Miracles. Thus we Discourse of Church Miracles. The first moral knowledge previous to Faith induces us to believe, the other grounded on the Church's Approbation, takes all doubt away, and in order to Believers gives full certainty, as is further explained in the 14. Chapter already cited. Upon this 
Page 6V7▪  Distinction, that pretty Paralogism of the Dr, comes to nothing but empty words. We must, Saith he, know à man by such marks, which we cannot know to be the Marks of such à man, till we first know the man. He would say. We must know the Church by her Marks, That is by her Miracles, 
The Dr's Paralogism dissolved.  which we cannot know to be the Marks of such à Church, till we know the Church. I Answer, we must know the Church by her Marks or Miracles upon moral certainty, which yet we cannot know by à certainty excluding all doubt, to be the Marks of such à Church, till we know the Church, That is, till we have from her Approbation and Assurance concerning the real Truth, and solid worth of her Miracles, as proceeding from à Divine Power without fraud or false Illusion.  
12. To Satisfy the Dr, I retort his Argument 
And instanced in our Saviour's Miracles:  using the same formal words, as to our Saviour's Miracles. We must know Christ by such Marks That is, by his Miracles, which we cannot know to be the Marks of Christ, till we know the man called Christ. We must know Christ by his Miracles, But how? As the Primitive Christians known him, when upon moral certainty they saw, or heard of his Miracles, And thereby were induced to believe in him, Yet they could not know them by an indubitable certainty excluding all Dispute, or That they were truly Miracles wrought by Divine Power, till some Oracle raised them to à higher Step of certainty.  
13. To clear what is now said, Let us Imagine that Dr Still, or some such like Incredulous man had been present with our Saviour when he cured the blind, or cleansed the Lepers: He would upon Moral certainty have Judged the work Miraculous, But withal might have doubted whether Christ did them by Divine Power, or no, (hereof he had no Evidence at all). Suppose, that some other known Oracle owned infallible, had told him, These strange Cures thou seesed proceed from God, He would without hesitancy have yielded à firm Assent to their certain Truth, and Judged them Miracles proceeding from God. Thus we discourse of Miracles wrought in the Church. A knowledge highly moral grounded on humane Faith, first Proposes them as Works done by Almighty God, though as yet not undoubtedly certain, But when we hear that our Oracle approves them, under the Notion of works done by Divine Power, all further doubt ceases, all hesitancy is taken away.  
14. From what we have said hitherto, Two 
Two things deduced from the former Discourse:  things follow. The first is, that our Church Miracles (as seen or heard of) are easily distinguished upon Moral certainty from all Juggling Legerdemain Wonders, pretended by Heathens and Heretics. Their exterior Lustre even to Sense, Their long and never interrupted Continuance in any Age, Their prodigious Greatness and vast number wrought in à Holy Society of Christians, and by men of à most innocent life, manifestly difference them, from those other few and inconsiderable Wonders laid claim to by God's professed Enemies. Add to this exterior visible Appearance, the Church's Judgement and Approbation (Though only Humane) relating to the real Truth of Miracles, all comparison ceases, the Difference between true and false Signs is made most notorious.  
15. The second thing observable is, That all Arguments Imaginable, which either are or can be proposed against Miracles wrought in the Church, have the very same force against our Saviour's, and the Apostles Signs. That they are now registered in Scripture, and thereby made matters of Faith weakens nothing the Strength of my Argument, For I consider those Primitive Miracles as famed up and down the world, and known upon humane Faith before the Holy Ghost sealed them up in the Book of Scripture. Thus considered, the Proofs are the same for Miracles wrought by Christ and in the Church. And were there any Argument (as there is none) that could lessen the Credit of latter Miracles, it would as I said, be as forcible against the most Primitive Wonders. Our Saviour, all know, wrought many Miracles not recorded in Holy Writ, and so also the Apostles did. Suppose, these had been conveyed to us upon the Testimony of grave Authors (as the very most of the Apostles Miracles are) must such works of God be exploded as Fourbs, because not recorded in Scripture? It is no small Folly to Judge so. But enough of this matter. We now follow the Dr in his other Quotations.  
16. Dr Still. citys Fevardentius, who confesses, 
Dr Stillî page 678. Fevardent. in Irenaeum lib. 2. c. 86.  the Church has never determined that Heretieks cannot work true Miracles, and that those who hold the Affirmative have plain Testimonies of the Fathers for them. Mr Dr relates not this Author's words, or Sense sincerely. Briefly. Fevardentius having Quoted some Fathers (only thought to favour the Opinion 
The Dr abuses Fevardentius.  concerning Miracles wrought by Heretics, though other Fathers are of à quite contrary Judgement), Speaks thus. Quibus vero magis adherendum sit, pronunciet Ecclesia. Let the Church here determine, who we are to follow, which is far from that round open Assertion which the Dr imposes on him. Fevardentius, saith he, confesses the Church has never determined, that Heretics cannot work true Miracles. He makes no such open confession either in words or Sense, much less doth he Say, as you Sr, unworthily Cite, That those who hold the Affirmative, have plain Testimonies of Fathers for them. It is utterly false. Fevardentius barely relates the Sentiment of others, who seem to teach that Heretics may work Miracles. Some, saith he, think Tertullian favour's the Opinion, others bring in Sozomenus, and Socrates, others seek Patronage from S. Augustin. Doth this lessening way of speaking import, that those who hold the Affirmative, have plain Testimonies of the Fathers for them?  
17. Had you, Sr, perused Fevardentius in 
Fevard. in cap. 8. lib. 1. Irenaei.  another place he remit's us too, you might have been ashamed of this Juggling. There he expressly denies the Power of working Miracles to Heretics, and grounds his Denial upon the Authority of Clemens Romanus, justin Martyr, and S. Augustin. Then he tells you, There is not one Doctrine of our Catholic Faith which Almighty God has not confirmed by most evident Miracles, Which Miracles, saith he, wrought in every Age Some Chief Heretics have gathered together, written of, and divulged to the world, yet you, Sr, building upon one Testimony of Fevardentius would fraudulently persuade us, that Miracles prove nothing as to the Truth and Infallibility of the Church, And that they may be only wrought (when the Communion of Christians are different from each other) for the Verifying of some Common Truths, received among all Christians. With what Countenance can you avouch this, when you see the Author quoted 
Miracles saith Fevardentius, have confirmed Every Catholic Doctrine. c. 16. n. 4.  by you point blank against you? Most evident Miracles, saith Fevardentius, have been wrought not only to attest some common Truths amongst Christians, but to confirm every Doctrine held by the Catholic Church. Whereof see more in à foregoing Chapter.  
18. The Dr in the Page cited, drives on à 
Lingendes in Conc. quadr. to. 2. Conc. 2.  long Quotation borrowed From F. de Lingendes (very true Doctrine as delivered by the Author) But Mr Dr's Inferences drawn from it (which as strongly impugn Miracles wrought by Christ and the Apostles, as any done in the Church) have been already weighed in the foregoing Chapter, and are there fully Answered. Lingendes, saith the Dr, grant's that to all outward Appearance Heretics may do as great Miracles as any. And you, Sr, grant (or you cheat the Reader) that Heathens have done Miracles to appearance, as great as ever our Saviour or Apostle wrought. Now, Sr, as you Difference Christ's Miracles from such false Signs, we also difference and distinguish 
Of the Difference between all false Signs, and true Miracles.  Miracles done in the Church, and Oppose their vast number manifest in all Ages, their Majesty and Greatness (in raising the dead, restoring sight to the blind, and curing mortal Infirmities) to those few inconsiderable dull wonders pretended by Heretics, whereof, if not all, more than the half are False. The Circumstances also accompanying our Miracles add à singular Lustre, having been wrought in à Church ever owned Orthodox, and by men of eminent known Sanctity, who upon their invocating the Saints in Heaven, obtained what they prayed for. But enough of this particular in the precedent Chapter cited.  
19 The Dr thinks we cannot show our 
Page 684.  Church Miracles wrought for no other End, but to prove the Church Infallible. Answ. No more can the Dr prove that the Apostolical Miracles were wrought only to prove Apostolical Doctrine Infallible, as I have clearly showed above. Now that 
c. 16. n. 1.  innumerable have been done to testify the Truth, and consequently the Infallibility of Catholic Doctrine, is so manifest that nothing but Impudence can deny it. Why have so many glorious Martyrs joyfully suffered bitter Persecution before Tyrants, why have they openly professed to die for our Catholic Faith, why has God evidenced so many Miracles, not only at their death, but afterwards at their Shrines and Monuments, Were not these things done to testify that the Faith they died for was True and Infallible? If any doubt be made hereof, Ecclesiastical History will clear all. Peruse, Reader, among others Victor Vticensis who 
Victor Uticens: l: 1:  wrote three Books of the Wandals Persecution, where he set's forth the admirable fortitude of Martyrs. See also Eusebius, Nicephorus, Tertullian, and 
Eusebius lib: 5: Hist: per totum Niceph: lib: 3: c: 29: & l. 9 c. 17. Tertull in Apolog. S. August. lib. 18 de civet. c. 50.  Chief S. Augustin, who recount the horrid Persecution of Martyrs living after the Apostles days, And Say that God made his eternal Truths known, Signis, portentis, & variis virtutibus, by Signs, prodigious wonders, and sundry sorts of Miracles, which those blessed men wrought before Kings and Tyrants, that formerly endeavovured to destroy the Church.  
20. In the next place the Dr has another fling at the poor Boys restored Leg in Spain, and most simply Asks. What signifies this to the Proof of the Roman Churches Infallibility? I Answer it signifies very much, and manifestly proves one Article of Catholic Doctrine, The Invocation of Saints. The Miracle surpassed all natural Power, Devils, when the blessed Virgin was called on, did not do it, God therefore who cannot Employ his Power to confirm à falsehood, approved by that Prodigious Cure, 
page 684  the Catholic Doctrine of praying to Saints.   

CHAP. XVIII.  
Whether it be reasonable, to have Missionaries now sent into England, and work Miracles there? The Dr wishes this done. More of the Dr's many false, and impertinent Quotations. Antichrist's Wonders, no true Miracles. Miracles known upon Moral Certainty, sufficiently induce to Faith.  
1, IN the same the page Dr Proposes what he would have done. Let their Missionaries, saith he, come here among us whom they account Heretics, and do the same things that Christ and his Apostles did in raising the Dead, and healing all manner of Diseases, But let them not think to put us off, with painted straws, and counterfeit Trances? Good 
The Dr's uncivil Expression.  Mr Dr, speak, I beseech you, more reverently, were all the stupendious Miracles related by S. Irenaeus, S. Augustin, S. Hierome, and S. Chrysostom, painted Straws, and counterfeit Trances? Was that great Miracle wrought lately at Calais upon 
cap. 3. n. 3  à young Gentlewoman (whereof you have à full relation) à painted cure, or the Boys restored Leg in Spain, à painted Leg? Were all those dead raised to life at the Intercession of Blessed S. Thomas Cantilupe manifest in your own England, counterfeit Resuscitations? Nothing but impudence can Judge so. Know therefore, Sir, (and it is your Duty to know it) that all these admirable 
All the Miracles wrought in the Church, were done for Heretics.  Works of God with innumerable more, were wrought for you, and for this End, that you (if not perverse) may see how gloriously Christ our Lord has beautified his Spouse the Militant Church, with the same Signal Marks of Credibility, which he favourably demonstrated, while he lived here on earth. Why then do you like that depraved and wicked Generation of men mentioned in 
Luk 11. 29.  Scripture, require more Signs than are done? Why should Missionaries come to you, and work Miracles? If the greatest were wrought before your Eyes your Dulness would slight all, and account them either fallacious Charms, Necromancy, 
Luk. 16. 27.  or painted Straws, and Sergeant Trances.  
2. Remember I beseech you, Abraham's Answer given to that Rich man in Torments, who would have one sent from the dead to do good upon his Brothers, Abraham replied; No. They have Moses and the Prophets, And in 
The Dr has an Answer in the Cospel.  case no ear be given to these, neither will they believe, though one should rise from the dead and Preach to them. In like manner I discourse of Miracles wrought in the Church, They speak (witness S. Austin) as plain à language as ever Moses or the Prophets spoke, And if such visible and manifest attested Signs work nothing upon your Incredulity, neither would the greatest servant of God, though he should raise the dead in the City of London, mollify your hearts, change your minds, or make you better than you are. So true it is; Perversi difficilè corriguntur.  
3. Again you Propose that which if done, would do you little, or no good at all. Suppose one or more were raised from the dead in London, Imagine also that the Missioner should (like S. Bernard or S. Xaverius) declare that God raises those dead for this End, that all may believe the Roman Catholic Churches Doctrine, what Conversions would be wrought hereby, upon thousand and thousand obstinate hearts in the remote parts of England, who only hear of the Miracles? Must God send Missionaries to every one of these, and set before their Eyes à dead Carcase restored to life? Neither Christ our Lord, nor the Apostles did so.  
4. You may Say. The Fame of some dead 
Miracles seen by innumerable, Famed and written, work little upon Heretics.  raised among you would be so publicly divulged, that none could rationally call such matters of Fact into Question, when visibly seen by many. I Answer, Ex ore tuo te judico. But innumerable more Resuscitations, innumerable more Miraculous Cures, have been, and are still famed the whole Christian world over, and besides remain upon undoubted Record, yet this Fame and these Records make no greater impression upon your hard heart, than painted straws and Counterfeit Trances. The like, or as little effect, would such Miracles (as you seek for) work upon your numberless incredulous People dispersed over the Nation, had they not beheld with their eyes what some few are now Supposed to have seen. And God only knows, whether that visible Evidence (were it shown) would change their minds, or abate in the least the Obduracy which stick's close to the hearts of Thousands.  
5. The Dr has not yet done with the Poor 
Page 685.  Boys Leg. If all, saith he, that had been pleaded in the Apostles time for their divine Commission, had been only that à Boy had his Leg cut off, and strangely restored, would this have Satisfied the world? A more simple Question was never proposed? Pray, Sr, is all that the Church pleads for her Commission, reduced to this one Miracle of à Boy's Leg restored? No. She offer's to your view the like admirable Miracles which Christ and the Apostles have done. You, Sir, triefle no less in this your Demand, than if you should Ask, whether all the works our Saviour did, were brought to the curing of à poor Boys Eyes, born blind? Compare the one Miracle with the other, and you will find that the restored Leg was in itself, as great à Miracle as that restored sight. Give me the least disparity if you can? Nothing in nature could more reunite that Leg to its own Natural Body, than restore Sight to one born 
Page 686. Suares de Fide Disp. 4. sect. 3. num. 10.  blind, and I am sure the Devil had no hand in either cure.  
6. The Dr Quotes Suares and foully perverts his meaning. A Miracle says this learned Author, may be wrought Two ways. 1. Without any respect to confirm à Truth, but only for the benefit of him that receives it, as in case of à Miraculous cure, or the like. 2. It may be done purposely to confirm the Truth of à Doctrine. The First sort of Miracles, says Suares, wrought 
Suares perverted by the Dr.  for the Benefit of others, God may do by wicked men, though this happens very seldom, or if it happen, it is rather done ex Fide, for the Faith of him that receives it, than for any good in the wicked man that work's it? All these words which explain Suares his meaning, and discover the Dr's Juggling the Dr omit's. Observe the Juggling. If, saith he, such Miracles, as the cure of 
Mark the Words. According to Suares,  F. Marcellus and the restored Leg at Zaragosa may, according to Suares, be wrought only for the benefit of those who receive them, what can this prove as to the Church's Infallibility? Mr Dr Suares says nothing to this 
The Dr's juggling Discovered.  your Sense, but expressly the contrary. He speaks there of Miracles wrought (and very seldom) by wicked men. Were those two cures upon F. Marcellus and the maimed youth done by the wicked? The Mother of God wrought the one, and S. Xaverius à Canonised Saint the other, are these now glorious in Heaven, according to Suares to be listed among the wicked? For stark shame retract this vast Untruth, and know that such Miracles may be justly numbered with those Suares mentioneth, which confirm our Catholic Doctrine, as is already proved.  
7. The Dr, to little purpose Quotes Delrio, 
Page 687. Delrio l. 4. Dis. Magic. c. 4. 9 5. Sect. 2.  Saying, that Faith being now established there is little or no necessity of Miracles to confirm it. I Answer, Delrio in that place replies to an Adversary, who thought Miracles not so frequent now as formerly, by reason of much coldness and inconstancy in Faith: That is one cause, Says Delrio, but à better is, because Faith being now established, Minor est vel nulla necessitas Miraculorum. Can the Dr draw from this Expression of less or no necessity, à Total abatement of Mercy, as if God wrought none, but such as are precisely necessary? Did Christ our Lord indulge no favours or Graces to mortals, but just so many as were necessary? Were all the Prodigious Signs which the Apostles wrought of such absolute Necessity, that if one had been omitted, men could not have believed; or if more had been done than are recorded, the world would have been overwhelmed with Miracles? The Dr, it seems had little to Say, while he tires his Reader with these impertinent Quotations.  
8. The Dr in the page cited, tell's E. W. he never undertook to prove that Miracles are wrought to confirm the Church's infallibility in Doctrine. Mr Dr errs grossly, 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 Doctrine 
The Dr again mistaken.  common to all called Christians, how comes it to pass, that that the Nestorians, and Protestants have not Miracles more frequently done among them? Why is this favour only annexed to the Catholic Church? I said 2. There is not any one Doctrine taught by our Church, which is not Sealed, signed, and confirmed by manifest Miracles, and named particular Doctrines, whereunto the Dr never yet replied, nor can reply hereafter. Yet forsooth, E. W. 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 Church's 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 etc. We are not to think, Saith he, the Power of working Miracles exstinguished in 
S. Aug. 22. de civet. 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 with his own Eyes, for the space of Two whole years at the Relics of Blessed S. Stephen. Thus you have Maldonat's Confession. Now if as the Dr pretends, Maldonat Quotes S. Gregory and Bede for this Confession, he introduces both their Testimonies as strong proofs of latter Miracles wrought in the Church. These Maldonat stoutly defends. And who ever yet doubted, but that S. Gregory, and Bede stood as earnestly for them, as ever Catholic 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 judgement in giving encouragement to all the Monkish Tales, and Impostures afterwards? He would Say, if he speaks Sense, 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 Devils. 2. Spoke different Tongues. And 3. By laying hands on the diseased, cured them. Thus much said, S. Gregory demands. 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 increase among the Multitude of Believers; We, 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 perverts the true Sense 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 (than 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 Days. Hence the Dr fraudulently infers, that all Miracles cease in the Church, because, either all or the most of Christians, speak not different Tongues, cast not out Devils, lay not hands on the Infirm and cure them. Is not this Juggling?  
11. What is here Said, Maldonat, whom the 
Maldonat's Doctrine.  Dr citys, so fully expresses that more cannot be desired. Viguit quidem in initio, Saith he, tantopere Miraculorum usus etc. The use of Miracles was so frequent and flourishing in the beginning, that seldom could you see à Christian who wrought not all Miracles, Two chief were most common. Viz. To speak different Languages and to cast out Devils. 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 Defence. 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 always 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 expressly 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 when Miracles which Holy men often do, may with the Devils help be exhibited by the most wicked, 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 wicked) whether those Particles. Falsa profecto haec sunt, relate to both, or are only restrained 
Dandrada his Doctrine explained.  to Miracles done by the wicked, And the whole Context seems to clear all. Seeing Miracles and Revelations, saith Dandrada, Non modo piis sed & flagitiosis hominibus accidere aliquando possunt, may happen not only to the Godly, but to the wicked also, falsa profecto haec sunt, Those wrought by the wicked are for the most part false, (sometimes true as in Balaam and others) and always weak proofs of the Church.  
13. Now if you will refer those words. Falsa profecto sunt haec plerumque. to Miracles, whether done by good or bad men, you may Say without offence, That all new Miracles, yet under debate, and not easily differenced from the Signs of wicked men may, (before they are rigidly examined and approved) in order to us, appear often times false, and are always weak proofs of the true Church. Never did Dandrada Say or dream, that Miracles juridically examined, and approved by the Church can be false, yet this the Dr is to show, or he fails in the Main, and evinces nothing.  
14. The Dr in the same Page citys joannes Ferus 
Ferus in Matth. 24. 23. 24.  saying, that the Doctrine of à Church is not to be proved by Miracles, but Miracles by the Doctrine. I Answer he speaks so, and very pertinently, if you ponder his connected discourse. You may learn, saith Ferus, how to Discern false and true 
Ferus deliver's true Doctrine.  Mitacles, For as true Miracles when done are never contrary to God's word, so false ones oppose those Sacred Verities, which have been long since confirmed by Miracles, And for that reason 
c. 14. n. 5.  Miracles are to be examined by the Churches received Doctrine? Here is nothing but what I expressly deliver in à foregoing Chapter, and Therefore it may well pass among Dr Still. impertinent Quotations.  
15. The Dr soon after Quotes josephus Acosta, 
Acosta de Tempor. noviss. c. 9  as one highly extolling the Miracles which Antichrist shall work, in so much, That it will be à hard matter to discern true and false Signs, and he Quotes it from Hippolytus, that Antichrist shall do far greater Miracles, than the cure of Marcellus, or the restored Leg at Zaragosa. Viz. That he will raise the Dead, cure the diseased, and have command over the Elements. Thus the Dr, And almost errs in every particular. First he mistakes the IX. Chapter for the 18. and 19 where Acosta handles these 
Acosta ill cited by the Dr.  matter. In the IX. Chapter he chief insist's upon Antichrist's raging Persecution, in subduing the Kings of the earth etc. 2. Neither Hippolytus 
Hippolit. de consumma. mundi & de Antichrist. Biblioth. Patrum apud Bignium. Tom. 2. Edit. 2.  nor Acosta ever said (as the Dr unworthily writes) that Antichrist shall do far greater Miracles, than those wrought upon Marcellus and the Boy of Zaragosa. Peruse Hippolytus, and you will find Acosta's observation true, that he speaks indeed so much of Antichrist's Signs, ut vix credibilia videantur, that all he brings to light seems not credible. Antichrist, saith Hippolytus, will do prodigious Things, he will cleanse the Lepers, expel Devils, raise the Dead, change night into day and day into night, he will turn about the Sun whither and to what place he pleases etc. Yet this ancient Writer (Scholar to Clemens Alexandrinus) contemns all these wonders three or four times over in that Oration, as false, feigned, and counterfeit. Signa, saith he, edet & horrenda, non vera, sed falsa, He will show strange Signs, But all will be false. Again. Haec omnia faciet consilio simulato, ac fraudulento, quo circumveniat omnes ut se Regem creent. There will be nothing in these Wonders 
Hippolytus, and Acosta 'Slight Anchrist's Wonders. 2. Thes. 2. 9  but hypocrisy, and dissimulation. Thus Hippolytus undervalues Antichrist's Miracles.  
16. So also doth Acosta, and every Christian that believes the Apostle speaking of that Man of Sin, whose coming is according to the operation of Satan in all Power, and lying Wonders. Magnopere nos recreate, saith Acosta, The Apostles words Comfort us, when he tell's us that Antichrist's Signs will be nothing but Cheats, 
Acosta cap. 19  Lying wonders, wrought by the Devil's assistance. Real Miracles cannot be done, by that Archenemy of God and Truth. Soon after. They are rightly called fallacious Wonders, exhibited either by à secret Power in nature, or by the Ministry of Devils, and done for this End to confirm Lies contrary to God's eternal Verities. The Servants of JESUS CHRIST never work Miracles after this manner, nor can attest à Lie by any true Sign they do. Thus Acosta. Is not therefore the Dr's Question most ridiculous? I 
The Dr's simple question, retorted, and answered.  would understand, saith he, from E. W. Whether Antichrist's Church will not be proved as Infallible in this way, as the Church of Rome? And, I would as fain understand from Dr Still. whether Antichrist's Church will not be proved as Infallible in this way, as the Apostolical Church? If the Dr dare assert, That Antichrist shall work true Miracles in raising the Dead, and curing all desperate Diseases, I Ask how can he distinguish the Apostolical Signs, and those? If contrariwise, he Teach with S. Paul and Catholic Doctors That all Antichrist can do, will be only Lying, juggling, and Hypocrital Wonders, The folly of his own Question appears as it is, vain, idle, and weightless, unless he prove (which neither Devil nor Dr shall do) That all the Miracles wrought in God's Church, even those related by S. Irenaeus, S. Augustin, S, Hierom, S. Ambrose, and other Fathers, are to be esteemed base Cheats, juggling, Legerdemain; In fine, wholly as Lying, and invaluable, as Antichrist's wonders will be.  
17. The Dr in the next place citys Cajetan, 
Cajet. de concep. Virg c. 1.  But where to find the Treatise of the Conception, though I have four Tomes of that Author by me, I know not. However the words as the Dr relates them, contain no Difficulty. Cajetan saith first. The Church has no ground to determine any matter 
Cajetan cited makes nothing for the Dr.  of Doctrine now, on the account of Miracles. Very true, because, as he insinuat's, the Church has no new Revelations, and therefore holds her Doctrine already Determined upon Infallible Tradition, handed down Age after Age, from the Apostles Days. O but Cajetan gives another Reason. Because the Devil may do such things which we cannot distinguish from true Miracles. Answ. His meaning may be, that some true Miracles are not upon the first sight, before full Examination, easily distinguished from false Signs, but that many are distinguishable (as when the dead rose and conversed (witness Irenaeus) à long time with the living, seems clear enough. And I 
Neither Cajetan any ever taught that the Devil can revive the Dead.  am sure neither Cajetan nor any Christian ever thought, that the Devil called those Dead to life, or did those great Cures which our Saviour and the Apostles wrought. As therefore the primitive Christians differenced those admirable works from the Devils Lying Wonders, we likewise set the same distinctive Marks upon our Church's Miracles, whereof I have largely treated above. No disparity can be given, Supposing the matters of Fact true, And to call the Truth of all approved Miracles into doubt reaches to á high Degree of Madness.  
18. The only thing urged by Cajetan is that the most Authentic Testimonies of Miracles, even in the Canonization of Saints are not altogether certain, because it is á Written every man is à Lyar. If this Proof be valid, Why may not he also mistake that wrote thus, For he is amongst the number of every one? Please Reader to distinguish three Degrees of certainty, and the Difficulty vanishes. One certainty called Metaphysical, is altogether Infallible. A second named Physical, is had by such as behold à Miracle, And that certainty the 
Three Degrees of certainty.  two Sisters Mary and Martha attained, when they saw their Brother Lazarus raised to life. A third certainty called Moral, (though inferior to the other two) may be so persuasive, That none but most impudently and rashly, can call the matter attested into doubt. This Degree of Moral certainty all those had, who upon the prudent Information of faithful Witnesses, heard that our Lord restored life to Lazarus, though they saw not the Miracle. Thus much premised.  
19 I Say it is not necessary that Miracles which induce to Faith, or excite us to believe, be known by Metaphysical or Physical certainty. A high moral Assurance of their being wrought (The very most of the Primitive Christians before they believed, had no greater) is abundantly enough, and fully sufficient. The reason is Miracles as 
cap. 14. num. 8. 9  I noted above, show not Faith to be evidently true, but only evidently credible, neither are they the formal Object whereon Faith relies, but rational Inducements only, moving to accept of what ever Truth God Reveal's. Therefore Cajetan says: well. Faith must stand on à more Infallible 
Page 689. Moral certainty had of Miracles, serves as an Inducement to Belief.  ground, than that of Miracles, and the Dr only Triefles, when he tell's us, that our Writers hold there can be no certainty of the Truth of Miracles but from the Church's Approbation, which, says he, is in effect to say. They do not believe the Church Infallible, because of their Miracles, But they believe their Miracles to be true, because they believe their Church to be Infallible. The want of distinguishing different Degrees of certainty, caused the Dr to blunder as he doth. Read therefore his words thus. We believe by à sirm Act of Faith the Church to be Infallible because God says She is Infallible and to this Belief, we are prudently led by Miracles known upon so high Moral certainty, That it is open folly to call them into doubt, And all difficulty ceases. Again, when the Church approves Miracles as true, we ascend to à higher Step of certainty, and own them (thus approved) without all hesitancy indubitable, because à known Oracle seal's them up as certain. Now I Ask Mr Dr (who plays at fast 
The Dr would find à Difficulty where none is.  and lose with his word Certainty) what Mystery lies in this, that à lesser Degree of assurance (to wit Moral) serve as an Inducement to believe God speaking by the Church, And that an other of à higher nature (yet below the certitude of Faith) be consequent, after we own the Church firm and sure in Her Declarations? No man but the Dr, would have proposed such empty stuff to the wearisomeness of every Reader. See more relating to this matter in the XIV. Chapter already cited.  
20. The Dr yet cloys us with three our four impertinent Authorities. Paulus Zacchias à Physician saith, that wicked men and Devils, may not only do Miracles in appearance, but such as are really so, as the Instruments of Divine Power. Very true, 
The question is whether Devils by their own Power can work Miracles. Sec. 15.  if God (who has better Instruments at hand, the blessed Angels) will make use of Devils, he might Destroy the world by them. But the Question is whether Devils of their own Power can work true Miracles, This difficulty waved by Zacchias, is decided in à foregoing Chapter. Zacchias also much inveighs against bare pretended Miracles, and so doth every wise man also, But what is this to the purpose, while we plead by no pretended or forged Miracles, having, thanks be to God, great plenty of others, never Questioned never called into doubt by any?  
21. The other Quotations following are as weightless, and impertinent. Fortunatus Schacchus 
Dr Still. page 693.  saith first, it is à very easy to take false Miracles for true. What then? Are therefore no Miracles true, because some too forward will, perhaps, have that thought à Miracle which is not? I heard à very great man (à Protestant) confidently avouch more than once, That the strange Escape of our Sovereign King Charles after the Battle at Worcester, was à plain, 
Doubtful Miracles of no account in the Church.  downright and undeniable Miracle. God only knows the Truth, May be it was Miraculous; if not; what great harm follows, save only, That the Honourable person over confident, was deceived? The Church, Mr Dr, builds nothing upon dubious and uncertain Miracles. Schacchus' Asserts. 2. That wicked men may do real Miracles. No doubt hereof, if God will make use of them as he did of Balaam, though this, Witness Suares cited, seldom happens. He says 3. That no Argument can be drawn for the Sanctity of any Person, but only from such Miracles▪ are approved by the Roman Church. This supposes approved Miracles, let the Dr own such as undoubted (which are innumerable) and there is enough to stop his mouth. Episcopal Authority, Mr Dr, after due Examination may, as we see practised the whole Church over, approve à Miracle, Though 
The See Apostolic only Canonizes' Saints. Page 694.  to declare for the true Sanctity of any Person, belongs only to the See Apostolic.  
22. The Dr hopes to find something for his purpose in the Process touching the Canonization of Andrea's Corsinus, where the Auditors of the Rota say first. It is necessary that à Person Canonised have wought Miracles, Very good: Miracles therefore are supposed wrought, and useful also for some good End. Will the Dr yield thus much upon the Auditors Testimony? O but They Say, 2. It is not necessary that Miracles be done for the Confirmation of Faith, seeing they may be wrought for à proof of à Persons Sanctity. I Answer. If true Sanctity (as is most certain) ever supposes true Faith, And 
The Miracles that Evince Sanctity prove Faith also.  if the Person Canonised be à faithful member of the Catholic Church, the same Miracles which prove his Sanctity, cannot but also prove his Faith, sound and real, Though as I noted above, it is needless at every Miracle to cry out. This is done to confirm such and such Articles, believed in the Church. You have already many Miracles purposely wrought in Confirmation of every Catholic Article, what can the Dr desire more?  
23. Those Auditors say. 3. Miracles are à Sign 
1. Cor. 14. 22.  not but Believers to Unbelievers. The Apostles words are thus. Linguae in Signum sunt non fidelibus sed infidelibus: Prophetiae autem non infidelibus sed fidelibus. That is, the extraordinary gift of Tongues, was à Miraculous Sign in the Primitive Church, both useful and then Necessary for the Conversion of Heathens, but Prophecies 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 Strong 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 Catholic Doctrine. 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 looks 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, Says this Author, that Miracles be done to confirm any part of Christian Faith. Doth this imply they are 
Though it be not necessary that God work ● Miracle to confirm faith, yet he may do i● for that End.  not done for that End? Certainly no. It is not necessary that Dr Still. writ more Books, Doth it therefore follow, he will hereafter leave off Scribbling? 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 runs thus. Since therefore the far greater number of Miracles in the Roman Church are wrought for another End, how can they prove from them, the Infallibility of their Church? Hold, Mr Dr, you go too fast: Your Author only says. It is not Necessary that à Miracle be done for that End, you blindly leap further, And would thence infer, many are defacto wrought 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 expressly done in confirmation of every Catholic Article taught by the Church, as is largely proved already. 
Sec. 16.    

CHAP. XIX.  
The Conclusion.  
1. THus Reader, by God's 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 Catholic Church. This I Averr, and do it with so great Confidence, that I challenge Mr Dr to rejoin 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 merely 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 How? Just as wicked 
Sec. 17. n. ●  Philostorgius (witness Photius) did S. Basil's, whom he made more renowned by his Senseless 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 Dissuade from à Belief of the Sacred Trinity, or the Incarnation, because the Mysteries are very difficult, and surpass 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 Eye-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 entered any man's head but Dr Stillingfleets.  
3. What therefore moved the Dr to Write his Enquiry, or for what End came it forth? Was the great pains he speaks of taken, to Discredit forged or mere pretended Miracles? A needless 
It is hard to say, what moved the Dr to write this Enquiiy.  entertainment seeing the Church long since, had laid à heavy Censure upon all that Do so. Did he (conscious of his fraudulent Proceeding) think his Book would take with à simple sort of People that want leisure, and Abilities to trace him through his many Meanders? Or could he persuade himself, if such poor Souls were ensnared, or imposed upon, he had done an Heroic 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 replied. 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 be hoped, from the Learned.  never yet through his whole Book, was able to cast the least blemish upon one approved Miracles, 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 fruitless á work? Now that he has not made the least rational Exception against one approved Miracle, is as clear, as that there are letters in his Book. If he Say I wrong him, He may right himself, and show me, where, in what Page, or Paragraph through his whole Treatise, he has made it out, that such and such approved Miracles (Nay, I say One) have been by him plainly detected, false, feigned, and counterfeit. 'Tis true in rambling up and down, he bring's to light some forged Miracles, which the Church detest's, and severely punishes, But those no more obscure the Lustre of true Miracles, than one man's horrid crime, casts à blemish on another known most just, and honest.  
5. Perhaps this or the like Fancy most 
How the Dr might Discourse.  swayed with the Dr, and set his fingers on Itch to write against Miracles. Many Miracles (might he say) for time and place are remote from us, and therefore the very most of our English Nation (as things now stand) being strangely incredulous, cannot but look upon them as matters of Fact no way clear, but contrariwise very dark and doubtful. It will Therefore be easy for me after some discovery of forged Miracles (Those must usher in the main Design) to blast the credit of the Very best Miracles, and, though I cannot lay the least Aspersion upon one approved by their Church, yet when I handle such à Subject at distance from men shut up in an Island, and speak to an obdurate sort of People who scarcely believe their Creed, I may well hope my pains will have the Success I wish, which is to dishonour the noblest Motive for Christian Faith, The glory of Miracles.  
6. In case these or the like thoughts set the Dr 
Things once really done cease not to be true, because remote from us.  on work (and I cannot, Imagine upon what other Design he wrote) I Answer. Though he might take great advantage from the Incredulity of many thousands dispersed over England, and may perhaps in time persuade the very most of such men to believe nothing at all, Yet none, I hope, are so deeply besotted, as to think that á matter once really done, leaves off to be true, because it is remote from us, for upon this account our Saviour's Miracles may be Cavilled at.  
7. But to give the Dr Satisfaction in every thing proposable, shall we wave at present those more ancient Miracles recounted by S. Irenaeus; S. Austin, and others, and require the Dr's direct Answer to some latter, three or four only wrought in the memory of many yet living, will be sufficient. John Clement's Miraculous Cure at Montaigu, is one, whereof the Dr never yet took notice. The poor youths restored Leg in Spain shall be another. A Third is, that sudden and Miraculous cure done upon F. Mastrilli in Naples by the glorious S. Xaverius. The last (because the most near Anno 1661.) is that undoubted Miracle, which God manifested at Calais upon à young Gentlewoman, by the Intercession of Blessed S. Francis 
Se C. 3.  of Paula. These Miracles (excepting the last related in this Treatise) are, as is largely proved Reason and Religion, owned by the Christian 
Reas. and Relig. Disc. 2 c. 8. n. 17. 18. and cap. 9 n. 11  world most certain, I therefore require Dr Stillingfleet's plain and express Answer to every one, being yet fresh in the minds and Eyes of innumerable. Unless full Satisfaction be given herein, I would have the Dr know, that though he writ Volumes against this short Treatise, all he doth, or can do (after this just Provocation) 
what satisfaction is required from the Dr?  will appear weightless, insignificant, dishonourable to à Doctor, in fine worth little but Derision.  
8. Moreover, Let not the Gentleman think, that to scorn God's most certain Wonders will do his work, or prove Satisfactory to me. Let him not think, though in Spite of Truth he calls that stupendious Miracle wrought in Spain, A pretended growing out of à Leg, and to his shame tell's us, It is an easy thing for à Stump to grow à Leg in its passing from Spain hither, which is to say in other terms, 'Tis à Lie, à fourb, both falsely set 
jeers shall no longer serve the Dr's turn.  abroad, and foolishly believed. I Say, let him not think, that such Fatras will serve his turn. No. We expect better Answers (old birds, believe it, are not easily caught with chaff), He must therefore either prove Fraud in this, and the other Miracles hinted at, or will be forced by reason and Authority to own the Facts most true, and unquestionable.  
9 One word briefly concerning the pretended 
No want of Clarity for either ancient or latter Miracles.  want of Clarity for our Miracles, whether ancient or of à latter date. My Assertion is. It is as clear and manifest (yea much more manifest at this day I writ these Lines) that innumerable most certain Miracles have been wrought in the Roman Catholic Church, than it will be manifest one Age hence, that Dr Still. was ever à man in being, à student in Cambridge, received Degree in that University, or finally was promoted to à Rectorship of S. Andrew's. For proof of my Assertion I suppose, few or none now living will be alive à hundred years hence. How will it then be proved, if any doubt be, that 
The Assertion proved by one Instance.  the Dr was ever in Being? You will Answer most easily, from the Register of his Baptism. Very good. But we have most evidently as clear Registers for innumerable Miracles, The time when, the place where, the Circumstances how they were wrought, the Eye-witnesses that see them, their Examination, and approbation, are with all clarity registered. Thus our Proofs are equal. Again, Records may tell, when and at what time from à Bachelor of Divinity He became Dr, and as faithful Records inform us, when, and in what time, and before whom, innumerable Miracles have been wrought. A constant Fame, or report of the Dr's Promotion to S. Andrews may, its likely, be preserved in the minds of Some above an Age. And have we not as constant, yea à far more universal Fame, for the four Miracles now mentioned, and many others? There is no comparison▪  
10. If therefore it would be plain Dotage in any to doubt of Dr Still. birth and Promotions, when the particulars are proved upon the moral Certainty already set down (it will be no greater but Moral à hundred years hence) much more is it à Degree of madness to call à hundred Miracles into doubt, whereof we have at least so high Moral Certainty, And as I now said, far more Universal.  
11. Some may reply. There seems à great Disparity in the matters now spoken of; For it's both natural and ordinary, That men live, meet with 
A weak Objection, Answered.  promotions, and have also Honours and Dignities in the Church, or common wealth; But the Miracles we defend, are strange extraordinary Signs, contrary to the course of Nature, Therefore moral Certainty (though sufficient to ground à prudent Assent in other matters) is not strong enough to raise us to à prudent Belief of Miracles, which are never looked on without Admiration: And the Wonders seems much to abate their Credibility. An ungrounded Discourse, if ever any was. For though à Miracle in itself be à Work of God above all natural Power, yet to 
To work à Miracle is above all power in Nature, but to see it when done is not Miraculous.  see it when it's done, is no way Miraculous, but most connatural. Had Lazarus his Sisters. when they saw their Brother called out of his Grave their eyes Miraculously opened to behold and converse with him? Should God now create à man never yet in this world, and empower him to Preach in the City of London, His Creation would be Miraculous, but to hear him Preach to treat and converse with him, would imply no Miracle. Now that many Miracles have been seen and attested upon solemn Oath is already proved. Again, if the Argument proposed prove any thing, it evinces, that none could yield à prudent assent to our Saviour's Miracles, when upon their Sight, Witnesses of undoubted credit made all by moral certainty known to the world. But of this enough is said already.  
12. Upon These and the former considerations laid forth in this Treatise, all may justly exclaim as Medina doth. Ingens est Miraculorum potestas. 
Mich. Medina lib. 2. de rectâ Deum fide p. 51. A.  The Power of our Christian Miracles is mighty great. By these God converted the world, and demolished Gentilism, both anciently and in later Ages. These Signal Marks, strangely conquered innumerable obdurate hearts, when they clearly saw the God of nature, working by Signs from Heaven above all force in nature. Medina 
Medina p. 52. 53.  goes on. What brought the great S. Denis to the School of Christ, was it only S. Paul's preaching? No, but it was his Preaching confirmed by prodigious Miracles. What made S. 
Miracles converted the world and gained the wife's ● of men to our Christian Profession.  Cyprian (once à Magician) à faithful Bishop, and afterwards à valiant Martyr? Miracles gained him, Miracles gave him both Courage and constancy. Who was wiser than Origen, more eloquent than S. Cyprian of Carthage, more learned than Tertullian, Athenagoras, Theophilus and the two Clements? What Storms of persecution did these great men joyfully pass through, and suffer, whereas, would they have deserted their Christian Profession, Honours, Dignities, and all earthly commodities, would have followed them with Acclamations of joy? But they slighted that Trash, kept still to their firm hold and what prolonged their Patience, And what Arguments stayed them in the Christian Disciplipline? He Answers. Profecto nihil aliud quam divina Miracula. Their Arguments were drawn from Divine Miracles, quibus omnis cedit humana Sapientia, which have so mighty an Influence upon reason, that all humane wisdom quite vanquished, must give place, yield itself Captive, and ingenuously confess, that God has honoured his Church with innumerable glorious Miracles.  
13. S. Augustine also Discover's à mighty 
lib. 22. de Civit. c. 9  force of Miracles, manifest in the cruel Persecution of Martyrs, and no less apparent in the undaunted Testimony they gave before Tyrants, while they made Profession of that Faith they died for, as also in their admirable patience and courage, whereby they conquered the world.  in his Miraculis (saith the Saint) tanta ista potentia Sequeretur. As who should say, Power, Strength, and Efficacy accompanied those Miracles, lively demonstrated in those joyful Sufferances, in that Courage, magnanimity, and Patience. In the next Chapter S. Austin Shows, 
Miracles highly valued by S. Augustine. Cap. 10.  that the Miracles given out as done in the Temples of Heathens, are not in the least Degree comparable with those wrought by Martyrs. Verum, Saith the Saint. Si qua Similia videntur, if ever any such Things were done in those Temples, the Martyr's Miracles as far Surmounted them, as Moses his Miracles did the juggling Wonders shown by Paroah's Magicians.  
14. Reader, if you find not this Treatise à full Answer to Dr Still. Say, I beseech you, wherein its deficient, and my Endeavour shall be to give better Satisfaction. If contrariwise, you think well of it, give me leave to retort the Dr's own words upon himself. I have taken the more pains, not merely to detect the frauds and Impostures of Dr Stillingfleet, but also to vindicate the glorious Miracles of our Christianity from open wrong, lest they should suffer by the intolerable rudeness of à pert and bold Adversary, whose Virulency Spitefully vented against Miracles, if not retracted, will lie heavy upon him. I wish the load of his sins less, but know not how to extenuate it. Sorrowful repentance must do that, without which Mr Avila's words cited in the Preface, will one day prove too true. Multum deferet ad judicem, Dr Still. cannot but have much to Answer for, in the last hour of his life before an Impartial Judge that fears none, And will most assuredly do Justice to every one.   
FINIS.