Doctrinall and morall observations concerning religion vvherein the author declareth the reasons of his late vn-enforced departure from the Church of Rome, and of his incorporation to the present Church of England : teaching, maintaining and defending the true Christian Catholike and apostolike faith, professed by the ancient primitiue church, most conspicuous in the outward vertues and constant sufferings of many holy bishops and other good Christians, glorious in the crowne of martyrdome / by Iohn Copley ...

CHAP. IX. Containeth an obseruation of the Wonders and supposed Miracles, which, as Christ hath fore-told, the Pseudo-Christs and Prophets shall doe, for the sedu∣cing of Gods Elect, if it were possible.

AMongst the diuers markes which Cardinall Ballarmine brings to shew vs, [unspec 1] which is the true Church, and to which societie of Chri∣stian beleeuers were ought to ioyne our selues, to bee true children of Christ, hee vrgeth for his eleuenth Marke the glorie of Miracles, in these wordes: Miracles are necessarie to perswade men to a new faith, or to an extraordinarie mission, and are sufficient and efficacious to proue the same, so that where true Miracles are found, without doubt there is the true Faith. Which Assertion when I considered deepely with due obseruation of all points of doctrine concerning the working of Miracles, I found this Marke to make as much for the Faith of the present English Church; for that it is the same which being new in the A∣postles time, was confirmed in the hearts of all beleeuers by the Miracles of the Apostles, and holy Men of the Pri∣mitiue Church, at the first planting of the Christian Faith; and hereby I am put in minde that as Aristotle saith, Pruden∣tis est distinguere, it is the part of a prudent man to distin∣guish, betwixt times & times, betwixt doctrines; & faithfully compare the beleeuers of the first Ages, euen of Rome it selfe, with those of after-ages; which as I indeuoured to performe, in examining this marke of miracles, I obserue that vnlesse it were done with great prudence, infinite numbers may bee carried simply and ignorantly into grosse errors, to the great impeachment of Gods glorie, and miserable seduction of

their owne soules; and therefore to lay downe this obserua∣tion, I thought it good to vse extraordinary diligence, that therewith all I might be the more assured of truth, that the world may clearely see, that this pretence of Miracles ma∣keth nothing at all for the present faith of Rome, but onely against it, shewing the Professours thereof not to bee true Christians.

2 For albeit it be a truh not to be denied, that all true miracles can onely be done by God, yet doth it not follow, that all that doe miracles doe true miracles, and such as are done by him; for to euery true miracle foure things are re∣quired, as a learned Roman Teacher affirmeth; First, it must be of God; Secondly, it must be beyond nature; Thirdly, it must be euident; Fourthly, it must be fore the corroboration of Faith: Therefore if any of these foure be wanting, it may bee called a Maruell, but not a Miracle. Therefore it is also to bee knowne, that the Diuell can doe miracles, though not true miracles, yet such miracles as to men may seeme true mira∣cles; for Thomas Aquinas saith, and that very truly, out of S. Augustine, That miracles by art Magicke are made, which are altogether like vnto those miracles which are done by the seruants of God; which he explicateth dogmatically after this manner. If a miracle be taken properly, the Diuels cannot doe miracles, nor any other creature, but onely God; because a mi∣racle properly is termed that which is beyond the order of anie nature created. Yet sometimes in a large sense that is called a miracle which exceedeth the faculty and vnderstanding of man, and so the diuells can doe miracles; which men admire, in that they exceede their power and knowledge For one man, when he doth any thing, tha is aboue the power and knowledge of an other man, he leadeth the other into an admiration of his worke, that in some sort he seemeth to do a miracle. Yet it is to be vnderstood, that albeit such workes of Diuells, which seeme miracles vnto vs, re••ch not vnot the true nature of miracles; they are notwithstanding sometimes true things. As when sire fell from heauen, and with one blowe consumed the familie of

Iob, with all the heards of his cattell, and a whirlewinde ouer∣threw the house, slew his children, which were the workes of Sa∣than, were not fantasmes, as Augustine saith: And therefore well doth Saint augustine say in an other place speaking of the lying miracles of Antichrist, as he same Doctour no∣teth: That the workes of Antichrist may bee called signes of lying, eyther because hee will deceiue mortall senses by phan∣tasmes, seeming to doe that which hee doth not; or because that if they bee true Prodigies, yet they drawe those that shall beleeue them to a lie. Hence the same Doctour Saint Au∣gustine saieth; That when Sorcerers doe those thinges which Saints doe, they are don for a different end, and by a diffe∣rent power: for Sorcerers doe them seeking their owne glorie, Saints doe them seeking the glorie of God; Sorcerers doe them by certaine priuate contracts; Saints doe them by publique ad∣ministration and commaund of God, vnto whom all things cre∣ated are subiect.

3 Now therefore since seeming miracles done by the Diuell, exceeding the ordinarie power of Nature, may deceiue many, if they iudge their Doctrine by them;and for that it is hard for a man to bee able to say, whether a miracle bee done by the power of almighty God, or by the power of the Diuell, because both exceede our vnderstan∣ding, and the ordinarie course of Nature: it stoode mee vppon to search out some infallible meanes, by which I might bee assured, that they were true miracles, and such as I might confidently relie vppon. In which scrutinie I could finde no better rule than to obserue, whether they bee done in the Catholique Church, or no; which I doe learne out of Saint Augustine, saying; Whatsoeuer things of this quality are done in the Catholicke Church, Therefore they are to bee approued, because they are done in the Catho∣licke Church, Therefore shee is not manifested Catholicke, because those thinges are done in her. Whereby it is cleere, that miracles absolutely are not a proofe of the Catholicke Church, but the Catholicke Church an approouer of true

miracles; whence it followeth, That the miracles of the Primitiue Church, were not so much a confirmation of her truth, as her truth a confirmation of them. Whence I obserue further, That the present Church of Rome, not beeing the true Catholicke Church, because shee teach∣eth not the true Catholicke ancient Faith, without mix∣ture of many nouelties, doth in vaine all eadge miracles in her behalfe, which for that they are done out of the true Church, are to bee reckoned amongst Antichrists lying signes & prodigies: Therefore I may pronounce confidently with S. Aug. vnto the Papists; I say not that these things are so, because such a one did such and such maruailes; but let them proue their Church by the Canonicall bookes of the Scripture, and by nothing else: these are the demonstrations of our cause, these are our foundations; these are our grounds whereupon we build. Whereby wee see Miracles excluded from beeing a marke of the Church, as the Cardinall Bellarmine would faine perswade the world, that so his Romaine Church might bee approued for the true Church of God. Vnap∣proueable therefore is the assertion of master D. Hill, who chalengeth much vnto the Roman Church by her glorie of miracles wrought by her Saints; his words are these: Now it is so manifest that there haue beene an infinite number of mi∣racles, wrought by those who were of the Catholicke Romaine Religion, and neuer any by them, who were not of that Church since Christs time, as he who shall deny it, may bee prooued no lesse impudent and shamlesse, than bee who shall denie that euer there was any Masse said in times past in England, or that euer there were any warres betweene Turkes and Christians, or that there bee any such countries as the East and West-In∣dies, which thing if a man should denie, would hee not of all men be deemed not only impudent, but madde, drunken or afoole? In which words because Master Doctor Hill seemeth much to forget himselfe, I must needs refresh his memorie with some few interrogatories. What master Doctor? I pray since Christs time, did not Simmon Magus worke miracles? who as

Baronius saith, made images to walke, and would lie in the fire without hurt, and flie in the ayre, and make bread of stones, hee could open doores fast shut, and vnloose bands of iron, and had many shadowes following him, as it had been men: Will you say he was a Roman Catholike? did not Vespasian the Emperour at Alexandria restore a blind man to sight? will you say hee was a Roman Catholike? Who be they Christ spake of, when he said, Many will say to me in that day, Lord haue we not by thy name prophesied, and by thy name cast out diuels, and by thy name done many great workes, and then will I professe to them, I neuer knew you, depart from me yee that worke iniquitie? What, will you say that these workers of miracles, and also of ini∣quity, were of your Catholike Romane religion? What think you of those Saint Augustine speaketh of, saying, If there be done some miracles of heretikes, we ought the more to take heed, because when the Lord had said that there should be some decei∣uers, who by doing many signes, should deceiue the very Elect, if it were possible, he did adde, commending it vehemently & said, behold, I haue foretold it vnto you. What, will you grant all these were of the Catholike Romane religion? What, will you say vnto the same ancient Doctor in another place where he saith, Against these miracle-mongers, as I may so call them, my God hath made mee warie, saying; In the last times there shall arise false Prophets doing signes and wonders? What, will you grant none of these to be yet come? or will you grant them all to be of your religion? What, will you say to your Country-man, Master Doctor Stapleton, publike professor of Diuinitie in Louaine, and if I mistake not, your acquaintance in Doway, who saith; For the more triall of the godly, not one∣ly Antichrist himselfe, and his nearest forerunners, but all he∣retikes also, may do true miracles, by the permission of God, as the sorcerers may doe. Will you grant such forerunners and Heretikes to be of your Catholike Romane religion? or will you say, Doctor Stapleton erreth in calling them true mira∣cles? or will you recant your former assertion, acknowledg∣ing your former mistaking? and then shall I be as glad, as now

I haue commiseration of your error, beseeching God, in the meane time, of his infinit mercie, that you may see both your owne error, and the errors of others of the present Romane religion, and how different it is from the ancient Roman re∣ligion, which in Saint Pauls dayes was famous through the world. For my part, I could not but vpon these and other considerations obserue the Church of England to be free from such false Prophets and Pseudochrists, that they mira∣cles, as Christ fore told, should deceiue the very Elect, if it were possible: for neither doe they pretend themselues to worke miracles, and so to hunt after their owne estimation and applause for their holines, as the teachers of the Roman Church do; neither do they hold it absolutely necessary that God should continue that faith by miracles, which was for∣merly planted by them, but rest themselues contented with the former of the Primitiue Church, lest otherwise they should be subiect to seduction: whence I concluded to my selfe, that vnlesse the Church of Rome could proue her selfe to be true, Catholike, and ancient Primitiue, I ought not to be led by her pretended miracles; in regard that Doctor Sta∣pleton saith, Heretikes and the forerunners of Antichrist may do true miracles by Gods permission, for the triall of the good: which neither my selfe nor any manelse ought to beleeue, because Christ hath armed vs with a warning caueat against them, saying; Nolite eis credere.

4 Which, how true it is I appeale to the holy Scriptures themselues, our Sauiours words are most plaine: There shall arise false Christs, and false Prophets shall shew great signes and wondes, so that if it were possible, they should deceiue the verie Elect; behold I haue told you before, but beleeue them not; by which warning, aduice is giuen to beware of them, to dis∣cerne them, and not to giue credit vnto their teaching, not∣withstanding all their miracles. Neither is Saint Pauls predi∣ction lesse significant of them, who remembreth vs, That the comming of that sonne of perdition, is by the working of Satan with all power, and signes, and lying wonders, and in all deceiue a∣blenesse

of vnrighteousnes among them that perish, because they receiued not the loue of the truth, that they might bee saued. Saint Iohn also in his Reuelations speaking of the second beast, saith; He did great wonders, so that he made fire to come downe from heauen on the earth in the fight of men, and decei∣ued them that dwellon the earth, by the signes which ae permit∣ted to him to do in the sight of the beast. Afterwards we heare also againe; that three vncleane spirits like frogs, came out of the mouth of the Dragon, and out of the mouth of the beast, and out of the mouth of the false Prophet, for they are the spirits of diuels working miracles. And moreouer, lastly we find in the same booke, That the beast was taken, and with him that false Prophet, that wrought miracles before him, whereby he decei∣ued them that receiued the beasts marke. Now what is to bee vnderstood by powers, signes and wonders, I will cite the words of Ioannes Vignerius, who saith: That miracles in the sacred Scriptures are tearmed, powers, signes, wonders, and por∣tentes: for Hebrewes the second, it is said, God witnessing in signes, and portents, and diuers powers; and Matthew the foure and twentieth, they are called prodigies, which differ thus; in that because they exceed the facultie of nature, they are termed powers: but in that they are ordained to the manifestation of grace, they are called signes; and for their excellencie they are termed wonders and prodigies, as it were shewing things far off. So that putting all these places together, I could not con∣clude otherwise then vnlesse I would beleeue these false Pro∣phets, vnlesse I were willing to be an Entertenido to the son of Perdition; and bee deluded most notoriously by lying wonders; vnlesse I would be a perpetuall consort vnto the frogs vamped forth of the Dragons mouth; vnlesse I would bee wilfully deceiued, as one that had receiued the beasts marke; then to shake hands with the present Church of Rome, boasting so much in her miraculous powers, signes, wonders, and prodigies; for in the reformed Churches, I find no such illusions pretended, nor the least danger thereof, nor any where else but in the present Romane Church.

5 By which obseruation, I was the rather induced to this conclusion, for that I finde diuers inclining to thinke it too much curiositie now that the faith is planted, and after so long continuance, to seeke it out by more miracles. There∣fore first I will set downe the Doctrine of an old Dominican Friar, distinguishing the times of doing miracles, whose words are these:

The Church hath a three-fold state viz. The Primitiue, the moderne, and the last. In the Primi∣tiue state, miracles were wrought often, but now seldom; and in the last state, that is, of Antichrist, they shall be done most seldome. In the Primitiue state they were done often, because according to Saint Chrysostome, the ancient mira∣racles haue admiration, profit and necessitie: Therefore then according to Saint Chrysostome, miracles were done, as well for admiration, because men being then accusto∣med to their senses, were therefore to be lifted vp; as for profit, because then many were infirme and oppressed of di∣uels; and for necessitie, because they were infidels and wrapped vp in errors. But in the moderne state they are seldome done, because necessitie requireth them not, men being now beleeuers; yet sometimes they are wrought, be∣cause profit and vtilitie exalteth them, for that sometimes men are found weake, and to stand in need of them. And why miracles are not done now so frequently, as they were in the Primitiue Church, there is a threefold reason; one is for the strength of faith; because now the Church is strengthened and established in faith. This reason Bernard assigneth, putting an example of the plant, into which we power water, till we see it fastened in the earth; secondly, for the profitable example of the world, This reason Au∣gustine assigneth, saying, whosoeuer requireth yet won∣ders that he may beleeue, he is a great wonder himself, who beleeueth not when the world beleeueth; Thirdly, for the greater merit of faith; because, according to Saint Gregory, faith hath no merit, where humane reason prouoketh it: but in the end they shall bee wrought but seldome, for three

reasons, that Isidorus teacheth; either that the hand of the persecutors may become more bould, or that the patience of the Saints may be the more proued; or that the lightnes may be the more shewed of those which shall fall.

Who speaking heere of the miracles of Saints in these three states of time, she weth they shall be scanty in the middle ages after Christ, and very raw in the last ages; which if it be true, what can I do but suspect the pretended miracles of the Church of Rome, which swarmeth with so many bookes replenished with their narrations, in such strange and vnheard manner as there were neuer the like? and therefore they easilie seeme to surmount all beliefe, and I may more largely presse those words against those of the Church of Rome which this Authour pointeth at, saying to all her followers out of Saint Augustine; Why, say they, are not the miracles now done, which you doe preach to haue beene done? I might say that before the world did beleeue, they were necessrie to this end that the world might beleeue, but whosoeuer doth enquire after wonders, that hee may beleeue, hee himselfe is a great wonderment, who beleeueth not now the world doth beleeue. By which words I obserue a necessitie why men should look for miracles in the Primitiue Church, but none why wee should expect them now; but rather why wee should feare to bee deceiued by beleeiuing false ones for true ones; and therefore Saint Augustine giueth another stronger rea∣son to hold him in the Church, than the continuance of mi∣racles, saying: The consent of people and nations doth holde me: there doth hold mee an authoritie which was begunne with miracles, nourished by hope, encreased by charitie, confirmed by antiquitie; by which I obserue though hee shew the au∣thoritie of that sacred doctrine confirmed in the beginning by miracles, as a menes to hold him, yet hee speaketh of no continuance of them, but leaueth confirmation to the authoritie of sacred doctrine it selfe, which must bee the strongest hold of the Churches claime. Saint AuguStine also in another place saith:

Since the Catholike Church is

diffused through the whole world, and grounded, neither are these miraculous things permitted to endure vntill our times, lest the mind should alwayes seeke visible things, and by the custome of them man-kind should waxe cold, at the new appearance whereof it was all on fire. And Saint Gregorie saith most plainely: What maruaile is it if the faith being propagated, miracles be not oft done, since euen the very Apostles in many which were alreadie faith∣full, did not doe them? Neither is Isidorus any whit dis∣cordant from Saint Augustine aboue recited, who seemeth to insinuate as much in these words; Miracles are a signe, not necessarie for the faithfull, who now haue beleeued, but to the vnfaithfull, that they may bee conuerted; for Paul for the infidelitie of not beleeuers, cureth the father of Publius by miracles from the infirmitie of an ague: but sicke Timothie, who was a faithfull, not by prayer, but medicinally;

that thou mayest know miracles to be done, not for the vnfaithfull, but for the faithfull. So I find Di∣dacus de la Vega not to swarue much from this doctrine; who vpon these words, Generatio male & adultera signum quaerit, & signum non dabitur ei, nisi signum Ionae Prophetae; An euill and adulterous generation seeketh a signe, but no signe shall be giuen vnto it, saue the signe of the Prophet Ionas; saith, The Scribes and Pharisies approach vnto Christ, to require signes and wonders from heauen, by the which hee should shew himselfe the true Messias promised in the Law: whome hee reprehendeth with sharpe wordes, and confoundeth them, calling them an euill and adulterous generation: and their demaund required no milder wordes, but was worthie of such an answere. For the comming of the Sonne of God into the world was not so hidden, but that it was preuented many ages before, and announced by the heauenly Oracles of the Prophets. Whereupon I obserued, that if the Scribes and Pharsies were reprehended so seuerely for requiring signes from heauen, because they had Christ foretold by

the Prophets; then could I not but assure my selfe that the followers of the Church of Rome are worthie of as great a reprehension euen of the same nature of adulterous gene∣ration, that after the faith so long planted and begunne with miracles, and confirmed by antiquitie, boast so much on their owne miracles, and strange wonders. Doctor Stapleton vpon these words of Christ: Nisi signa & prodigia viderit is not creditis: Vnlesse you see signes and wonders, you beleeue not: hath these words worthie of note and obseruation.

The ruler is checked, because that being brought vp amongst the Iewes, and instructed in the Law, hee would not beleeue by the authoritie of the Scriptures, but by signes, but expect the extreame daunger of his Sonne, that hee might see a signe. This was an incre∣dultie almost common to all the Iewes, which in another place Christ taxeth most sharpely, for certaine of the Scribes and Pharisies comming vnto him, and saying; Ma∣ster, wee will see a signe of thee, answering, hee said vnto them; a wicked and adulterous generation asketh a signe. Which words againe hee answered at another time, when the Sadduces empted him in like manner; and calleth them a wicked and an adulterous generation, which see∣keth signes: because they did euill in tempting God; and such an euill was this, that they shewed their soules not to bee the true spouses of God by faith, but adulterous friends of transitorie things. For euen as a wife which true∣ly loueth her husband, desireth not to see any extraordi∣narie signes of her husbands loue towards her, as that her husband should as it were cast himselfe into the fire or water for his wiues sake; but resteth contented with that true internall loue, which hee carrieth her, and the com∣mon externall signes of a husbands loue towards her: So the faithfull soule, which by faith and charitie is espou∣sed vnto her God, if shee bee such a one, doth see so ma∣ny signes in her selfe, the loue of God so vehement and sin∣cere, so many embracings of Gods loue towards her, so

many and frequent sweetnesses from aboue, so many daily graces, fauours and benefits, lastly, that peace of her God which passeth all vnderstanding, that to seeke other signes for confirmation of her faith in God, or the charitie of God towards her, she esteemeth it not onely idle, but also most impious. For as it is an argument of chast loue to cleaue on∣ly to God; so is it the signe of an adulterous soule in slippe∣rie things to seeke externall signes. Further, as the ancient Iewes were contented with the signes of their Elders done in the desert, in the red sea, on mount Sina, in the passage of Iordan, according to that; Interroga patres tuos, & di∣cent tibi; Aske thy Fathers and they will tell thee: So the Iewes when Christ teacheth, and all Christians at this day, must be cōtented with the old signes, either typically done before Christs comming, of which it was not fit the Iewes should be ignorant, and chiefely the Scribes and Pharisies, and the Princes of the people, amongst which this Ruler seemeth to be one, or performed by Christ himselfe, which are sufficient for our faith. Therefore all this curiositie, and shew of incredulitie, and fornication from God, is worthi∣ly taxed by Christ,

either in this Ruler, or in the standers by, or in both, whose hearts he saw. By which Lobserued how worthie of reprehension of the Church of Rome is, which, for confirmation of her doctrine, euen vntill his day standeth still vpon miracles as great, and more in number then euer before; well she may be termed wicked and adulterous here∣in, if when I consider what strange, yea and often ridiculous miracles she pretendeth, not only to iustifie falsehood, sinne, and impietie; but also by them, to commend the actors of them before all ancient Saints.

6 Whereof I will now gentle Reader giue thee a taste by some few presidents happened in these latter ages of the world, as the bookes and publike writings of the Church of Rome haue left recorded to the world; which as they moued me to see mine owne former ouer-credulous spirit; so haue they not strengthned me in the true faith, wherunto through

Gods exceeding great mercy I am now arriued. And first for the iustification of Garnets innocencie in the busines of the Powder Treason: what a ridiculous inuention is published, and hath bin preached to the world by Costerus the Iesuite in Bruxells, vpon the report but of a bare Letter from England some few yeres since, when I liued in Louaine, of a certaine prodigious straw, in which a little bloud hath made such a liuely resemblance of his face, that as it is by his fauorers re∣ported (and with mine owne eares I haue heard it) it is one of the most stupendious miracles shewing Gods loue to their societie that euer hapned; & therfore since, that time one M. Iohn Wilson the Author, as is saide, of the English Martiro∣loge, assuming vnto himselfe Papall Iurisdiction, hath ca∣nonized him for a Saint in heauen; who was put to death for concealement of treason against his King and Countrey, whilest hee liued vpon earth; Indeed I must needes confesse it a stupendious worke, which since the first appearance thereof in print, hath assumed not onely one, but diuerse shapes; for first at Louaine I saw it drawn with three horns of haire vpon his head ouer his forehead, so that it appeared more like a monster than a man; I saw him at Antwerpe af∣ter that drawne without those hornes; yet a starre shining in the middest of his forehead, in great glorie: of which kind I saw many pictures in paper tendred by a Iesuitesse woman, as she seemed by her habite and carriage, to bee sold as the chiefe pictures then in request; since that time here in Eng∣land I haue seene a Latine booke, in which another miracle (as it should seeme) hath beene added vnto it, representing two Seraphines vnder his beard, as it were, holding vp his chinne, that men might the better beholde his glorie. But besides all these transformations, one thing is most remark∣able, which I haue heard reported by diuers, that is, some can see this goodly Image at the first looking on it; others canno see it, till one of a better sight oint where it is, and others can not behold the glorie thereof at all; I haue spo∣ken with some of those three kindes of beholders, who ac∣cording

to the measure of their eie sight, haue tolde mee as much; besides, at the first, the picture of this miracle was very small, but now it is greater, and perhappes it will car∣ry yet a greater shape, and be the mother of miracles, increa∣sing to the end of the world, and so surpasse all the miracles done in Christs time, which were not permanent, but tran∣sitory; about which if a man should aske the Author of Pru∣ritanus that monstrous and athisticall libell, how so strange a miracle could be done, he would soone no doubt answer you according to his sacrilegious manner of applying the sacred Scriptures with the Diuell: quia scriptum est: & maiora hijs facietis. Which words Saint Augustine expoundeth of the conuersions of sinners by the ministery of Preachers, because the conuersion of sinners is the greatest worke of God. Now (beloued Reader) how could I with any reason giue credite to this miracle,) howsoeuer at the first report I was ouer-cre∣dulous, when I obserued the maner how it was carried: and if such reuerend Fathers of the christian world, will stand in defence of it, and beknaue better men than themselues, with∣out regard to the magistracie, as I heard one principal Father do in Bruxels in great choler & indignation against those that should gainsay it: I may (beloued) wel call in doubt, & enter into a iealous suspition of many other strange miracles, deui∣sed for the maintenance of vntruth & falshoode by others of the Roman Church. Secondly, I remember an other strange miracle, had it not proued false, for the great credit of the Ie∣suites,

and their holysocietie in Persia. Not long before the discouery of the Powder treason, ther was dispersed by thē among some of their Catholike friends here in England a litle Pamphlet in the French tongue, reporting the miracu∣lous conuersion of the King of Persia, by one Campion a Iesuit and Englishman, that dispossessed one which had a diuell, who commanded the diuell at his departure out of the body, to giue a signe therof, by striking downe the top of a steeple;whereupon followed the Kings conuersion, with many of the nobilitie to the Roman faith, with

liberty to preach it publikely, and to build vp Churches and monasteries throughout all his Dominions.

Which of many here in England was beleeued to be true, especially by a friend of mine, vnto whom that Pamphlet was sent, who requested me to say masse in thankesiguing to GOD for so great a benefit; but in the end, that Iesuit who sent the Pam∣phlet, gaue out, that it was but a thing, deuised by French Hugonets, to disgrace their societie. What strange deuises are these? What hatefull illusions wherewith honest sincere soules are made gulls, through deceitfulnes and diuelish po∣licies, vsing all things for nothing but their owne ends; I can not but now smile at my selfe, to remember the plaine sin∣ceritie of my heart, in beleeuing this prettie inuention, and with how thankefull a minde I offered vp the sacrifice of the Masse, with a tacite and silent wish, that God by the like meanes would procure the conuersion of England.

7 Thirdly, I will not omit here to call to mnind two strange miracles, inuented to the honour of S. Francis, that people might be the more excited to pray to him before all others;

The first I heard preached at S. Iames Church in Antwerpe in the Lent time, some fiue yeres since, by a Capuchine Fri∣ar, and affirmed to be such an euident truth, that no iust ex∣ceptions might be entertaind against it, before a great as∣semblie and confluence of people, with many particular circumstances of place and persons, which made it carrie the more likeliehood of truth with it; and since that time, I know where it hath been related by the Prouinciall of the Franciscans here in England. The storie in briefe is this in effect. A certaine Gentlewoman there was in a towne in Sicilie, some few yeeres since, that longing much to taste of the flesh of her owne child, and yielding foolishly by the diuells suggestions to satisfie her desire, when her hus∣band was from home, killed her childe, and cut him into quarters; putting one part on the spit, to eate of it, and hanging the other parts vpon hookes b in the kitchin; at length the husband came home & wondred to see what a

strange piece of flesh was on the spit, asked his maid what it was, who replying, that it was a part of his child, which his wife had killd; he forthwith in a great rage went vnto her, & threatned to kil her; whereat she being both sory for her sonne, and afraide of her husband, falling vpon her knees, intreated him for Gods sake, and the honor of S. Francis, that at least, if she must needs die, he would giue her leaue to repent her sinne, and to say her prayers, commending her soule into Gods hands, and then to doe his pleasure; which hee graunted: and shee praying very earnestly to S. Francis, to whom she was much deuoted, at length, ending her prayers, desired him to goe with her into the kitchin, and if he sawe not his child aliue, then to exe∣cute his pleasure. O horrible and vnheard miracle, or ra∣ther mendacium! She tooke the parts of the child, aswell that on the spit, which was more than halfe roasted, as the rest, & put them together vpon the table, and by the merits of S. Francis, they all ioyned togehter, the child reuiued, & came to the same state as before; so she obtained againe her husbands loue, and be beheld againe his dead childe: S. Francis merits hereby exalted, and therefore the conclu∣sion must needs be vnhappy, that man that wil not pray to S. Francis. Gentle reader, if you haue more faith than I, you may beleeue this miracle, if you be piously affected, you cannot (as the Franciscan saith) but beleeue it, and wholy offer vp all your prayers to holiest S. Francis, the chiefest Saint in heauen.

8 But if you cannot giue credit to the former, I pray you consider the next, which, at least for morriment sake, can not

but win beliefe. In the time that S. Francis dwelled in the citty of Engubi, there was within the territory of the same city, a certaine terrible wolfe, of mighty bignes in body, & most fierce in the rage of his hunger, that did not only de∣uoure beasts, but also men and women, insomuch that hee kept the citisens in such fear, that when they went forth of the Cittie, they went out armed as if they had gone to the

warres, and hardly could they so scape from being sorely bitten with his sharpe teeth, if they chaunced to meet him, so that scarce durst any goe alone out of the Cittie gates for feare of meeting him. But God determining to make manifest vnto the same Citizens the holinesse of Saint Francis, when vpon a time hee was in the same Cittie, mooued the Saint with a charitable compassion of their miserie and vexation to afford them helpe. Whereuppon hee purposed to goe and meete the Wolfe, vnto whome the Cittizens saide; Take heede father Francis, goe not out of the Cittie, for if you doe, the woolfe which bath deuoured many, will also deuoure you. But Saint Fran∣cis not dismayed with their wordes, but hoping confi∣dently in Christs assistance, who commaundeth the spi∣rites of all flesh; went foorth of the Cittie with his com∣panion, not with buckler or helmet, but armed and de∣fended with the signe of the holie Crosse. Thus the holie father beeing confidently out of the Towne, and manie looking on from such places as they had climbed vp to expect the euent; the terrible woolfe eftsoones with o∣pen mouth ranne to Saint Frauncis and his companion, against whose furie the good Father opposed the signe of the Crosse, and so through Gods power, kept backe the woolfe both from himselfe and his companion, stop∣ped his course, and shutte his mouth, and further saide vnto him; Come hither brother woolfe, and in the be∣halfe of Christ Iesus I commaund thee, neyther to hurt mee, nor anie other. Whereupon foorthwith inclining his head vpon the ground, hee prostrated himselfe at the feete of the holie Saint, as gently as a Lambe. To whom thus prostrate, Saint Frauncis said: Brother woolfe, thou doest much hurt in these partes, and hast committed ma∣nie horrible and grieuous crimes, destroying the good creatures of God without all pittie or mercie, and thou doest not onelie destroy vnreasonable Creatures, but which is a meere madnesse in thee, thou doest deuoure

men who are created to the similitude & likenesse of God; therefore thou art worthy to die a most violent death like a most notorious Theefe and Murderer, for the which, all doe iustly exclaime and murmure against thee, and the whole Citie is thy Enemie. But Brother Wolfe I will make a peace betweene you and them, vpon condition thou hurt them no more, and they also shall, forgiuing thee all offences, not hurt or prosecute thee, neither shall dogs barke at thee. Which the Wolfe seemed kindly to accept by the gestures of his taile, eares, body, and inclination of his head: Vnto whom S. Francis againe replied. Brother Wolfe, since it pleaseth thee to make this peace, I pro∣mise thee I will procure that thy expences and necessarie victualls shall daily be giuen thee by the Citizens, so that hereafter thou shalt neuer bee hungrie in excesse. For I know that the euill thou doest proceedeth from the furie of thy hunger. But brother Wolfe, since I obtaine thee so great a benefit, I will haue thee promise mee neuer to hurt either Man or Beast: doest thou promise me this? The Wolfe then made an euident signe by the inclination of his head, of promising to performe that which the Saint required, and imposed vpon him. But brother Wolfe then said S. Francis, I will haue thee vpon thy credit to assure me, by giuing mee thy faith and promise, that I may eui∣dently beleeue what thou promisest. So S. Francis holding out his hand for assurance of his promise, the Wolfe lifted vp his right fore-foot, and very softly and gently alied it in his hand, so engaging his credit to him by the best signe he could; then againe S. Francis said, Brother Wolfe I command thee in the name of our Lord Iesus Christ, now presently to go along with me into the Citie without feare of hurt, to conclude this peace with thee and the Citie: whose command the wolfe obeied, and accompanied him very quietly into the Citie like a most mild Lamb, which put the Citizens, that saw it, in a great wonder, and the report thereof was instantly spred ouer all the Towne, and

all Men and Women, yong and old, flocked thither where S. Francis was with the Wolfe. When the people were thus gathered together S. Francis made them an excellent Sermon, telling them amongst other things that such vexa∣tions are granted by God for the sinnes of the people, and how much more dangerous was the consuming flame of hell, which shall euerlastingly deuoure the damned, than the madnesse of a wolfe, which can but deuoure the body, and how dreadfull it is to be drowned in the gulfe of hell, since so great a multitude of people were so much kept in feare by the perill of one litle beast. Returne, returne, there∣fore D. B. to our Lord, doe worthy penance, God will de∣liuer you from the present danger of the Wolfe, and from the future danger of hells deuouring fire. And then said further, marke me well beloued, my brother Wolfe who standeth quietly here before you, hath promised mee, and hath also giuen me assurance of his promise vpon his cre∣dit, to make peace with you, and neuer to hurt you in any thing, vpon condition that you shall also giue your promise to maintaine him; & I for my Brother Wolfe will be sure∣tie, that he shall firmely obserue, and faithfully keepe this couenant of peace with you; with that all that were there cried out aloud, promising alwaies to cherish and feede the Wolfe. And S. Francis in the presence of them all, said, and thou brother Wolfe doest thou promise to hold peace with them, and that thou wilt hurt neither Beast nor Person of theirs? then the Wolfe made shew of promising to keepe peace, by falling vpon his knees, inclining his head, and other gestures, of taile, and eares, full of blan∣dishment; Saint Francis then said: But brother Wolfe, I will haue thee now before all here present to giue me as∣surance of thy promise, as thou didst without the gate, and that thou wilt keepe this peace, and that thou wilt not offend in the suretie made. Then the Wolfe lifting vp his right fore-foot, made promise in the hand of S. Francis his suretie, in the sight of all, whereupon there was such

admiration and ioy of all, as well for the deuotion of the Saint, as for the newnesse of the miracle, as also for the peace betweene the Wolfe and the People, that all gaue thankes vnto God, praising Almightie God, who by the merits of his Saint had deliuered them from the mouth of the fierce Beast, and restored them quietnesse and safetie from so fearefull a vexation. Now after∣ward the Wolfe alwaies kept his promise, and con∣ditions ordained by Saint Francis, and liuing in the Cittie two yeares, going vp and downe from doore to doore, begging his foode without hurting any, or being hurt of any, was louingly cherished and fedde of all, and which is more strange, there neuer did Dogge barke at him. At length the Wolfe died, and the Citti∣zens were very sorrie for his death, because the conti∣nuall sight and presence of the Wolfe, did maruai∣lously renew in them the memorie of Saint Francis vertue and sanctitie.

I noted this Miracle related by such Authours, as a thing not only ridiculous to any iudi∣cious Hearer thereof, but as also most erroneous in the circumstances; as namely where Saint Francis telleth the VVolfe of his horrible crimes committed, against Men and Beasts; and telleth him further that because hee de∣uoured men created to Gods similitude, and that there∣fore bee was worthy to die like a Theefe, and Murderer: whereby it seemeth hee insinuates that a bruit beast, doing that which is naturall vnto him, committeth sinne, which can not bee sinne vnlesse it bee voluntarie; and that this humble VVolfe was so intelligent, as that hee knew man to be created to Gods similitude and likenesse; therefore a fit miracle for Fooles and Children.

9. Yet to sport you more, I will tell you yet one as pret∣tie as this, to shew the power of this Romane Canonized Saint, as well ouer Birds as the VVolfe: I haue read that

Saint Francis when his Preaching was despised by the Romanes, went into the fields, and there charged the

Crowes and Kites, and Pies, to listen to his doctrine, which they did for halfe a day without any noise or chat∣ting, and thus hee did for three daies together.

A man could not well say of these humble Auditours, Beati qui au∣diunt verbum Dei, & custodiunt illud; Blessed are they that heare the word of God and keepe it. Neither will I here o∣mit an other miracle wrought vpon one Frier Francis, a follower of the noblest Saint Francis, who celebrating

Masse found a Spider in the Challice, got into the bloud of his Sauiour, and did not take him out, but dranke it vp together with the bloud. Who afterwards rubbing his shinne-bone, and scratching where it itched, that Spider came whole out of his legge, and did him no hurt.

O most ridiculous miracle! what could be the end of it? was it because hee did against the Rubicke of the Masse, which commandeth the Spider to be burnt? or might not that Spi∣der bee suffered to abide aswell in the body of so holy a Frier, as in the bloud of Christ? But the Church of Rome is full of like miracles. Prettie is that which is recorded by Gregorie the Great, as the Papists say, who writeth that when Pope Iohn had rode on the horse of a noble woman, the horse would not any more endure a woman vpon his back, no not his old Mistris; A wise horse no doubt. Now when I considered these and many other ridiculous miracles recorded by the learned of that Church, which neither con∣firme any truth, but only tend to the glorie of their Saints in simple mens iudgements, I could not but much lament at my former folly in being too credulous vnto them. Yet one I can not but relate more, because in my iudgement it ra∣ther ouerthroweth the faith of Rome, than establisheth the same; the storie is this and not bee gaine-said, as the Papists hold, by any, so authenticall are the proofes thereof, done

in the presence of many witnesses. There was a Do∣ctor in Paris much renowned and famous, as well for his doctrine as for his good exteriour life, so farre forth as men could iudge, who departed this world, without

the administration of Sacraments. And whilest the Dir∣ges and prayers of the dead were singing, when they were come vnto the fourth Lesson, which began Re∣sponde mihi, Answere me: the deceased man, who lay vp∣on the Hearse, lifted vp his head a little, in such sort, that euerie one there present might see him, and with a hor∣rible and fearefull voice he cryed out aloud, Iusto Dei iu∣dicio accusatus sum, I am accused before the iust iudge∣ment of God: Which wordes hauing spoken, hee layed himselfe downe againe in his coffin. Whereat all the as∣sistants admiring, determined to deferre his buriall till the next day; when, thinking to performe the exequies, they came againe to that passage afotesaid of the office of the dead, he suddainely rose vp againe, and cryed out with a loud voice, saying, Iusto Dei iudicio iudicaetus sum, that is to say, I am iudged by the iust iudgement of God. Whereat the assistance were strucken againe into a great admiration, and much more astonished than before, to beholde so dismall and hideous a spectacle. And al∣though he had then declared himselfe to be accused and iudged by the iust iudgement of God, yet it was not ma∣nifest by these wordes, that he had yet receiued sentence of damnation, insomuch, that yet it ressed for them to interprete and hope the best; and therefore they thought it good to deferre his buriall till the third day. Whereto verie early the next morning all the towne flocked toge∣ther, being desirous to know the euent of so strange, rare, and fearefull a iudgement of God: when hauing begun againe the office of the dead, and comming to the same passage aboue specified, he raysed himselfe vp the third time, and to the great horror of all the standers by, he said, Iusto Dei iudicio condemnatus sum; that is, I am con∣demned by the iust iudgement of God:

Therefore

Parcite funeribus, mihi nil prodesse potestis,

Heu infoelicem cur me genuere parentes, Ah miser aeternos vade damnatus ad ignes:

Which verses may well be Englished in this sense,

O spare vaine prayers, with outward shewes of peace, Your Dirges yeelds no comfort to my soule: Aye me accurst, from hope of ioyes I cease, Gods iudgements iust doe all your prayers controule. Why did my parents euer foster me, A damned wretch, and hell-hound for to be? Ah cursed me, thus to prouoke Gods are, And to be doom'de to euer lasting fire.

Who is there that cannot be astonished to heare, that a personage, who liuing amongst men, was esteemed for a ho∣ly and perfect man, should be condemned by the iust iudge∣ment of God? This Doctor, by the common suffrage of the Church, being found vnworthie of Christian buriall, was in∣terred in a prophane place. But this rare miracle occasioned manie to correct & amend their liues. Whereat Bruno, with others, were so much terrified, that they framed a more strict order than euer was before, tearmed Carthusians, that by the strictnesse of that life they might be the better prepared for the strict iudgements of God. In the consideration of his miracle, if it were true, and no hypocriticall cunning vsed therein, I cannot conceiue, but that it makes more against the faith of Rome than for it; of which profession this Do∣ctor, whilest he liued, was reputed both to be a learned and holy Saint: For first, if he were so holy and learned, no doubt he knew what belonged to preparation for his death: and therefore howsoeuer hee might bee depriued of outward meanes, or helpe of the Sacraments, yet it is to be presumed, that at least, in voto Sacramenti, he would excite himselfe, as much as lay in him, to be penitent for his sinnes. And it is to be thought his Holinesse would not permit him to be neg∣ligent

of that which lay in his power to performe. And lastly, since there is no cause registred of his damnation, but knowne onely to God, he being both a professor and tea∣cher of the Romane faith, it may as well be presumed (so farre as man, for his soules benefit, may enter into Gods se∣crets) that God shewed this extraordinarie iudgement, to manifest to the world, that though his life was neuer so good in the sight of the world, or his learning so great, yet where true faith is wanting, no saluation can be attained, and that therefore the Romane faith cannot be the true faith. This is the fittest collection I can make of this miracle, because he was a Doctor professing that faith of Rome, and liued and died therein.

11 But now I will relate another miracle which much a∣stonished me, making me stagger, and was neuer able to finde a good answere for it, which was the strange deliuerie of Traianes soule out of hell by Saint Gregories prayers for him: which how repugnant it is to the verie true doctrine of the Romane Church it selfe, is cleare by that which is read in the Office of the dead, viz. Ex inferno nulla est re∣demptio. Now it is to be noted, that Lipeloo recordeth it for a truth, and so it hath beene recorded alwayes by the Church of Rome; and yet of late, by Baronius and Bellar∣mine, it is reputed a fabulous narration: Whereupon I in∣ferre, that if after so many ages recording and beleefe, it proue but a fabulous thing, a man may as well suspect all the rest that seeme of the like nature, notwithstanding hee bee learned that recordeth them. What erronious doctrine is to be found almost in the Church of Rome that hath not many miracles for the confirmation of it mongst them, so pleasant to reade, that they will sooner make a man laugh in reading them, than giue any credit at all to them. So in confirmation of the reall and substantiall presence of Christs bodie in the Sacrament, there is a pretie tale recorded in the life of Saint Anthonie of Padua, of whom it is recorded; That a certaine heretike promising to be of his religion, if

his Mule after three dayes restraint would goe and worship his God in the Eucharist, and refuse his prouender which

he would prouide for him. When the day was come, the Mule being brought forth by his Master, and the Eu∣charist by Saint Anthonie, hee staying himselfe a little, said; O thou brute beast, in the name and power of thy Creator (whom I vnworthie wretch doe hold truly in my hands) I charge and commaund thee, that forthwith thou come humbled before him, and doe him honour and reue∣rence as thou canst, to the end that the peruerse obstinacie of heretikes may know hereby, that euerie creature is subiect vnto him, whom the Priestly dignitie dayly hand∣leth vpon the Altar. Which speech being ended, the hun∣grie beast forsooke the prouender prouided, which the heretike had set before his eyes, and went forthwith vnto the Sacrament, kneeled downe before it, and humbled downe his head: which the people admiring, praysed God, saying; We haue seene this day maruellous things: which the heretike seeing, repenting him of his fault, ab∣iured his heresie, and embraced the true Catholike saith.

No lesse remarkable is that which is reported of a certaine Priest that doubted of the presence of Christ in the Sacra∣ment, as the Church of Rome teacheth; who being deuo∣ted much to the virgine Marie, prayed often vnto her, to

bee deliuered from this doubt: Who being one day at Masse, the Hoast, before the saying of the Pater noster, was gone out of his sight; whereof as hee was in a great a∣mazement, the virgine Marie appeared vnto him, hol∣ding her sonne Iesus betwixt her armes, and said vnto him; This is he whom I brought into this world, this is he whom you haue consecrated, this is he whom you haue held, and touched with your hands, and shewed to the people to be adored, which you eate and drinke in the Sa∣crament: behold here I giue you my Sonne, with reue∣rence and deuotion to be receiued of you: and so as shee presented him vnto him, he changed at that instant againe

into the forme of bread, whom he receiued, and so his doubt ceased.

Here you see (courteous Reader) strange miracles alledged by the Papists, in confirmation of their do∣ctrine: one while the bread is vnseene, then Christ and our Ladie, and then againe the forme of bread, another while a Mule forsaking his prouender, to adore God in the Sacra∣ment; whether these be not such signes, wonders, and great prodigies as may seduce the elect, if it were possible, I leaue to the holy Ghost, to informe you the truth, saying, Nolite eis credere, beleeue them not. And one more yet I will re∣late vnto your memorie, which hath beene wrought of late

yeares, and may be esteemed for a notable lie. There was a certaine Caluinist that married a Catholike woman (that is, Papist) that long endeuoured to induce her to heare a Caluinist Minister preach. The wife, after she had a long time contradicted him, was at last constrained to goe, by the rigorous speeches and threatnings of her husband; yet did she first acquaint her ghostly father there with, who aduised her to obey the commaundement of her husband, and to goe onely once to the said Sermon, yet with con∣dition to goe first to Confession and to the Communion. The woman hauing performed the aduise of her ghostly father, strengthned with the Sacraments, went to the Ser∣mon; and she was no sooner entred, but the Preacher be∣came as silent and mute as a fish, yet said at last, after a lit∣tle pause, Here is some bodie present that hath eaten of the bread of Papists, which is the cause that I will now giue ouer preaching, hoping to make recompence ano∣ther time. The husband who was present, seeing the Prea∣cher, by Gods permission, to become silent, and disabled to prosecute his matter, for the presence of one that had re∣ceiued the holy Communion; who being returned home, enquired of his wife, whether shee had not receiued the Communion that morning, or not, she without dissimula∣tion answering yes, her husband suddainly knew, that this doctrine of the Caluinists was false and accursed, in that

being placed with the light of the Sacraments of the Ca∣tholike Church, it withered so, and came to nought: whereupon presently he made a good fire, burned all his bookes to pouder and ashes, and became himselfe a child of the Catholike Church.

In which miracle first I obserue, that the ghostly father of this woman gaue her leaue, for o∣bedience to her husband, to go to the Church of Caluinists; which, how it can hang with the doctrine of Paule the fifths Breue, who sheweth it vnlawfull for English Catholikes to goe to the Churches of Heretikes, viz. of all Caluinists and Protestants, that are so in his iudgement, vnlesse it be said, that the Church of Rome holds one doctrine of faith law∣full at one time, that is not lawfull at another time, I should be glad to be resolued. But this I obserue to proceede from Gods prouidence, that the inuentors of these and the like miracles for the confirmation of their doctrine in one point, doth often in some circumstance or other shew such igno∣rance or falsehood that discouereth them, either not to ap∣proue the matter they intend, or else runneth into some o∣ther error lesse tolerable, shewing them most plainely to be such signes and wonders as Christ giueth a Caueat of them, Not to be beleeued. Many other miracles I might here in∣sert, but that I will not be too tedious in such idle tales, fit∣ter to be told amongst children as fables, than to any men of more ripe iudgement; yet are they amongst the Clergie of Rome of such account, that their Sermonists are stuffed with them; as may be obserued in Iacobus de Voragine, Iohannes Meff, Bernard de Bust. Philippus Dies, and many the like, and are held more profitable for the people than any other manner of doctrine. Yet I obserue one thing by reading of their liues of Saints, that many miracles which were au∣thenticall for many hundred yeares past, are now growne to be Apocryphall, as may be seene by comparing the auncient liues of S. George, S. Katherine the Queene, and others, with them, as they are of late yeares corrected and written by Li∣peloo, following Baronius and other writers of the same kind.

12 Now therefore to draw neere my conclusion: what fruit could I better gather, vpon the due obseruation of Christs warning vnto the world, Not to beleeue such mira∣cles, than that the Church of Rome cannot bee the true Church of God, that either winketh or authoriseth infinite numbers in the same nature as these are of, which I haue al∣readie recorded out of her owne Writers: for which cause, I could not but abandon her Communion, and flye to that Church, which like a faithfull Spouse resteth contented with the former miracles where with Christs Church was begun, and chiefely relying vpon the holy Scriptures, and the aunci∣ent doctrine of the Primitiue Church. Yet is not my opini∣on in this point of miracles so to bee vnderstood, as that I doe thinke no true miracles at all shall euer be done in the declining age of Gods Church; but I would haue it knowne, that my iudgement is, that none are to be beleeued which are pretended to be done in confirmation of new doctrines, not taught in the Scriptures, not knowne to the auncient Church, because it is most euident, that Christ hath forbid∣den all beleefe of them, and therefore not to be esteemed of otherwise, than as of illusions of Sathan, wherewith to en∣chant soules, and to make them beleeue lyes in stead of truth and verities. Oh what a miserie is it to see how many simple, sincere, and ouer-credulous Christians are cousened with these deceits and illusions of the Diuell, and the true markes of Antichrist! Let me therfore entreat thee courteous reader to remember the predictions of these signes and wonders aboue mentioned, forespoken of by Christ, S. Paule, and S. Iohn, and not so fondly to be lead blind-folded to the eter∣nall destruction of thy soule by too much credulitie. Be not like the Scribes and Pharisies, seeking after signes from hea∣uen for the faith, least you proue one of those that are tear∣med by Christ a wicked and adulterous generation.

Notes

• Miracles make more for the Church of En∣gland than for the Church of Rome.
• Bellarm. de notis Eccles. l. 4. c. 14. in Epitome.
• Aristoteles.
• al that do mi∣racles doe not true miracles.
• Foure thinges required to true miracles. Io. de Combis in compend. Theo∣log. verit. lib. 1. ca. 20.
• Aug. lib. 83. q. 79 Tom. 4. Part. 1. q. 14. q. 4. Sed contra.
• Aug. 20. de Ci∣uitae Dei c. 19.
• Li. 83. q. 79. to. 4.
• Aug. li. 83. q. 79. a medio tom. 4.
• The true Ca∣tholike church the approuer of true mira∣cles.
• Aug. de vnit. Eccles. ca. 16.
• Aug. de vnit. Eccles. ca. 16.
• Note this.
• The tenth rea∣son of this quarterne.
• Baron. an. 68. nu. 22.
• Tacit. lib. 4.
• Matth. 7 22.
• August. de vnit. Eccles. cap. 16.
• August. tract. 13. in loan.
• Prompt. mor. part. aestiu. pag. 627. dom. 24. nu. 4.
• Pretence of miracles a signe of false teachers. Matth. ••4.24.
• 2. Thess. 2.9.
• Apocal cap. 13.13.14.
• Apocal. cap. 16.13.
• Apocal. cap. 19.20.
• Institut. Christ. cap. 9. §. 2. vers. 3. Hebr. 2. Matth. 24.24.
• Miracles not to be expected in the latter times.
• Iacob. de Vo∣rag. de sanctis in die ascensio, ser. 6.
• De ciuit. Dei lib. 22.
• De ciuit. Dei lib. 22.
• Contra Epi. fun∣damenti.
• De vera relig. cap. 25.
• Mor. lib. 27.11.
• Isidor. lib. 1. de summo bono.
• Conc. quadrag. feria 4. post pri∣mam domini∣cam quadrag. Matth. 12. vers. 39.
• Iob. 4. Prompt mor. Dom. 20. post Pent. soco 5.
• Matth. 12.
• Matth. 16.
• Deut. 32.
• Examples of false miracles in the Church of Rome.
• The miracle of Persia.
• Other preten∣ded miracles in the Church of Rome.
• Of one that roasted her childe.
• In mag. spec. exemp. ex chronic. mi∣nor. Gallico. lib 2 ca. 39 & Latin. lib. 10. cap. 29. & Bartholo de Pisis li•• ••. part. 2. conformit. fructu 10.
• How Saint Francis tamed a wolfe.
• A good iest.
• An honest Wolfe.
• Other Mira∣cles like the former. Mat. Paris. in Hen. 3.
• Conformit. San∣cti Francis.
• See the Missall.
• The strange example of the Papisticall Do∣ctor of Paris. Catechishist cap 10. tit 4 part. 2. Fr. Put. in vita S. Pr. Ioan. Nau. vo 2 Ch. 2. Gerio. 37. Laurent. Sur. 6. Octob. S. Ant. 1. part. tit. 5. c. 2. ff. 11.
• Anno 1086
• The strange deliuerie of Traianes soule out of hell fa∣bulous and most vncer∣taine.
• Lipeloo in vita Gregor. magn.
• S. Anton. in sum. hist. 3. p tit 24. c. 5. ff. 2.
• Tho. Boz li. 14. de sig. eccles. dei, cap. 3. Laurent. Sur. to. 3. The tale of a Mule.
• Ant. d'Ance Cat. Hist. l. 1. c. 5. tit. 8. loan. Meff. in hor. Reg. ser. de coen. Domini.
• Till. Bred. 7. Col. sac. c. 7.
• A pretie ficti∣on to disgrace Caluinists.
• My conclusion about mira∣cles.