The infallibility of the Roman Catholick church and her miracles, defended against Dr. Stillingfleets cavils, unworthily made publick in two late books, the one called An answer to several treatises, &c., the other A vindication of the Protestant grounds of faith, against the pretence of infallibility in the Roman church, &c. / by E.W. ; the first part.

CHAP. I.

How I formerly argued in behalfe of our Churches Miracles. The Dr in his Enquiry waves my Arguments. Of the difference between Christ's Miracles, and those wrought by the Apostles, and in the Church. VVhat is meant by Church Miracles. Of the Cheats which run through the Drs whole Enquiry.

1. THough little might Suffice to refute the Dr's strange, rambling, and unprin∣cipled Discourse; yet because the weightiness of this matter concerning Mira∣cles, worthily deserves à larger Examination, we shall, God willing, bestow more pains upon it, in another small distinct Treatise; in this, we chiefly insist upon plain matters of fact. Now if you desire to know how I argued against the D^r for the truth of our Church Miracles. Reason and Religion. Disc: 2. C. 7. 8. you Shall have it very briefly.

2. I first urged C. 7. n. 7. our Saviours own Prophesy. Iohn. 14. 12. I say unto you. He that believes in me, the works which I do, he shall do, and greater works then these shall he do. which Truth, even Calvin and other Sectaries

upon this Passage (far more rational than the D^r) apply not to the Apostles only, nor to every believing Christian, but assert it belong's to the whole Body of the Church. This Pro∣phesy without doubt contained à truth, and we see it with our eyes evidently fulfilled, not only in the Conversion of whole Nations to Christ, justly accounted Miraculous by S. Austin (far more in number then those our Saviour Con∣verted) but also, in other Signal wonders wrought by God's Servants in this only Catho∣lick Church.

3 To this Authority, frequently urged by Catholick Authors, our D^r answer's nothing, but as his manner is quarrel's, because I paral∣lel Church Miracles and our Saviours together, and seem's to think I difference them not at all, though I with every one most willingly grant, that Christ Iesus shewed himself, the grea∣test Thaumaturgus the world yet beheld, and far surpassed all Angels and men, whether Patriarks, Propnets, or Apostles, in working Miracles. His singular Prerogative first appeared in this (so Faith teaches) that the wonders he wrought were done by his own Power and Virtue, as S. Cyril upon the. 6. of Luke ponder's, without borrowing assistance from any power above him, for as God, he had no Superiour; wherefore calling the Disciples together. Matt: 10. He impowred them, powerless of themselves, to do wonders, to cast out Divels and cure the infirm. 2. As S. Thomas notes. 22. Quest 178. a. 1. The Grace of working Miracles was no Constant and permanent Gift imparted to any, save only to our Saviour, who by virtue of his Hypo∣statical

union could doe wonders, when and as often as he pleased. A third singular Prerogative peculiar to Christ, arose from his being Lord of the whole world, and therefore wrought wonders all Nature over. As su∣pream Master, he commanded à new Star to shine over him at his birth, and at his death darkned the lights of Heaven, with à word of his mouth he made the figtree barren, and commanded the winds and sea to obey him. In his Sacred Passion he split the rocks, rent the vaile of the Temple, moved the earth, as if all nature had trembled, to be∣hold the God of Nature dye.

4. Observe now I beseech you, when we say Church Miracles answer in number and worth to those of our Saviour, we are far from ascribing the singular Prero∣gatives already mentioned to either man or Angel, save only to the Word Incarnate. Neither goe we about to perswade, that the Miracles which Christ wrought and ratio∣nally proved, he was one immediatly sent from God to redeem the word, Iohn 11. 42, were ever done in the like manner, or Circumstances by any. For as he was first in Power and Excellence, so also he she∣wed himself the first most Victorious Con∣querour over Sin and infidelity, vanquishing by his glorious wonders without violent hands, Iudaism and Gentilism. Again, here∣in he hath preeminence above Mortals, that all the Miracles wrought by his Servants, whether Apostles or others, may be rightly

called Christ's Miracles, not only because done in his Name, but upon this account also, that they are wrought by his Power. For if as S. Austin teaches, when one Baptizes Christ also Baptizes with him, upon the same reason we may justly say, when à Miracle is wrought by à holy Person, Christ our Lord by the Power and virtue he gives, works it with him, and therefore is not only the most powerful Thaumaturgus, but effe∣ctually shewes it in concurring with all, that do these wonders.

5. Notwithstanding, to verify the Predi∣ction of greater Wonders, we say, That far more, and of the like quality with those of our Saviours, have for the good of mankind, temporal and spiritual, been wrought in the Church, which is evident: For more blinde have seen, more lame have walked, more deaf heard, more dead have risen again, more poor have received the Gospel in the latter Ages of the Church, than before, when Christ and his Apostles preached; These mentioned in the Gospel. Matth: 11. 4. I insisted upon, and are without dispute greater in the Church, witness that one Miracle of Nations receiving the Gospel. Neither can the D^r gain∣say my Assertion, but by denying all huma∣ne Faith and plain matters of fact, recor∣ded by such as have written largely of this subiect. One of the last Authors is the Eru∣dite Silvester Petra Sancta, in his two learned Tomes called, Thaumasia verae Religionis. Prin∣ted Anno 1643 and 1646. where the Mira∣cles

of the old and new Testament are pa∣ralleld, and the Churches continued Miracles, most amply set down with their undenia∣ble Proofs. But of this subiect more here∣after. Now to my second Argument.

6 I argued. 2. n. 9. If Miracles, Gods own Seals and Characters, were at the first preaching of the Gospel rational and ne∣cessary Inducements for men to believe Christ's Doctrin, as also to distinguish the Orthodox Church from the Conventicles of Iewes and Hereticks, There is the like ne∣cessity of their Continuance in after Ages. The reason hereof is thus given. n. 11. The Conversion of Infidels to Christ was not wrought by the Apostles only, or all at once, but successively in the ensuing Ages, when other Infidels rose up as barbarous, as uncivilized, and Ignorant of Christ's Doctrin as the former converted by the Apostles had been, if therefore Miracles were wholly Necessary, when those first blessed men preached, How come they now to be unnecessary, when these latter In∣fidels are preach't to, and gain'd to Christ? These never made so happie à change because they heard Truths barely taught, but were convinced upon this strong Motive, that very many frequently saw our Chri∣stian Verities Confirmed by Signs and won∣ders from Heaven. Se this reason further urged. n. 12, though silently passed over by Mr Dr.

7. Chap: 8. I shew how efficacious Church miracles have been in after Ages, and moreover prove, that those who deny them strive against God, and do their ut∣most to render the Conversion of Iewes and Infidels, not only difficult but impossible, and I speak of such Miracles as have been wrought by the Professors of the Roman Catholick Church, ever reputed Orthodox from the Apostles time. In confirmation whereof, I produce first S. Irenaeus Adversus Haereticos. Lib. 2. C. 57. Some, saith he, cast out Divels, others foretel things to come, others by laying their hands on the Sick cure them. Now also, as we said, the dead have also risen, and lived with us for many yeares. In his. 6. Chapter, he assures us, that this Grace of working Miracles belong's only to the Catholick Church, and saith, Hereticks never restored sight to the blind, nor strength to the lame, nor wrought any such true Miracles in con∣firmation of their Gospel. I produced also S. Basil speaking of that worthy Bishop of Neocaesarea S. Gregory, deservedly called Thau∣maturgus, who removed à Mountain from the place it was in, and none ever yet doub∣ted or questioned the admirable works of this glorious Saint. S. Athanasius and S. Hierome amply relate the Miracles of S. Hilarion, as Severus Sulpitius doth the wonders of S. Mar∣tin Bishop of Tours in France. And the same S. Hierome. Lib. adversas Vigilan: c. 4. saith, that the Signs and wonders wrought in the

Temples of Martyrs prove highly beneficial both to Believers, and the Increduious. S. Am∣brose Epist: 85 was an Eye-witness of strange Miracles done by the Reliques of S. Gervasius and Protasius, for proof whereof he appeal's to the sense and judgement of those who saw them. You have known, saith he, nay you have seen many dispossessed of Divels, many when they touched the Garments of Saints, freed from their Infirmities. S. Austin. Lib: 22 de Civitat: c. 8. is most copious in relating the Miracles wrought by the glorious Martyr S. Stephen; And Lib: contra Epist. Fundam. cap. 4. 5. assert's that the true Church of Christ, is proved and demon∣strated by Miracles.

8 These most evident Testimonies which evince glorious Miracles to have been wrought in the Church distinct from those registred in Holy Writ, our wise D^r takes little notice of, though I clearly laid them before his eyes with à further enlargement on every particular, and expected an Answer, But in lieu of this he bla∣mes me, be cause I shew our Saviours Prediction of more numerous and greater Miracles exactly fulfilled. I could wish he had perused better S. Chrisostom's whole Book against the Pagans. Tomo 5. where speaking of S. Babylas Martyr, he shew's that our Saviour's Prophecy was ve∣rifyed, not only in the cures wrought by S. Peters shadow and S. Pauls garments, but moreover by the Reliques and Monuments of Saints, namely S. Babylas, and from thence infer's that Christ is God, who did such wonders by his Ser∣vants. But all this signifies nothing to the D^r,

though Christ our Lord expresly saith, that his Saints should doe greater things; than himself had done.

9. Afterward I referred the D^r to our Vene∣rable Bede, both learned and virtuous, for the undoubted Miracles of S. Cuthbert, and many others in England; then n. 6. I appealed to S. Bernard, who I hope may pass for an honest man in his relation of S. Malachies life. He had, saith S. Bernard, the Gift of Prophesy, cured the sick, changed mens minds to the better, and raysed the dead to life. Again. Here I also in∣troduced S. Bernards own Miracles, with the wonders of two other glorious Saints, S. Dominick and the Seraphical S. Francis, against whom the D^r spitt's à little venome, but hurts neither. Next to be brief (for I cannot here transcribe that whole 8 chapter) I touched upon the undubitable Miracles wrought in several places of Christendom, Loreto, Compostella, Montaigue &c. And finally concluded n. 18. with that admirable known cure wrought by Blessed S. Xaverius upon F. Marcellus Mastrilli in the City of Naples; as also. c. 9. with another evident Miracle at Zaragosa in Spain, both done in our Memory. And though in my last Treatise I urged the D^r to return an answer to these two known matters of fact, divulged the whole world over, yet his heart failed to meddle seriously with either, and replyes nothing but what is to his shame, as will appear afterward.

10 Now before I come to weigh the Dr's weak Arguments, I will plainly discover some chiefe enormous frauds and intolerable cheats

(one may rightly call them poysonable Ingre∣dients) which he contrary to Conscience hath cast into his whole Treatise, with intention to beguile an unwary Reader.

11 One palpable cheat is, that he never distinguishes between the received Miracles of the Church, and those which particular men relate, whereof some are only probable, others dubious, and others false: These he differences not, but makes all fish that comes to his net. A Story told by Iames Finaughty, or Golganus, weigh's as much with him as the most Authen∣tick Miracle recorded by S. Irenaeus, or S. Austin. Hence when he touches upon à lesse certain Miracle, he often closes his discourse with this nauseous repetition. And what is this comparable to the works of Christ and his Apostles?

12 By Church Miracles, I first understand such as the most ancient Fathers have left upon record, never Questioned, never called into doubt by any. These are innumerable, some few and clear ones, I set down. Reas: and Relig: already cited, but the Dr in à surly hu∣mour galled with their Evidence, silently passes by them, not knowing what to reply. 2. I understand by Church Miracles such as in latter Ages have been approved by the See Apostolick, chiefly at the Canonization of Saints, whereof witnesses have been produced upon oath, and all imaginable Sincerity, (or Severity rather) used to avoid Impostures, and to make truth openly known. These and the forenamed Miracles our D^r unworthily account's as unvalvable, as every feigned story he rakes out of this or that

private Author. Though Iohn an Oakes, or Hasenmullerus tell it, all with him passes for à Church Miracle.

13. A second cheat run's through his whole ill contrived discourse, which is to perswade the Reader, that the most learned and Holy Fathers of God's Church, who plainly assert Miracles to have been wrought by the choisest Servants in it, are open Impostors, and manifest Lyars. The Sequel followes inevitably, for if the Dr's Arguments have any force, they evince (or prove nothing) that never since the Apostles dayes, the Church had one true Miracle wrought in it. Therefore not only the Church, notwithstanding Her great care in the examina∣tion of Miracles, but the Fathers also that produce innumerable, are plain Impostor's and unexcusable Lyars. Let us se, how the Reader will rellish this desperate and Heathenish Proposition. Yet worse followes, and it is, that Antichrist's Signes and wonders may most justly be preferred before any true Miracle re∣gistred by the Fathers, for this false Prophet will exhibit Miracles specious in appearance (though false) Christ's Church, saith this Doctor, Never shewed any really true. No. All are Fourbs, Lies, Fictions, Impostures, and what not?

14 A third cheat lies in à strange art he uses, very suitable to Arheistical humours, who believe nothing, and it is thus. To disparage these wonderful works of God, he fail's in his main enterprise, observe it well. He rejects all Church Miracles as fourbs. Ought not the D^r, I

beseech you, to exchange Principles with us, and prove what he denies by as great Authority as we allege for the contrary Affirmative, of their being undoubted Truths? This the Godly man never attempts, but be cause he will have Miracles appear ridiculous, he thinks his spiteful jeering at them proof enough to decry all, as incredible, despicable, and contemptible. Jeers fit well men of his humour, who hold fast to what they see and feel, loath to trouble their braines with more, but jeers Shall not serve his turn, and therefore I shall ever urge him when we plead for Miracles by unexcep∣tionable Witnesses, to prove them false, or to grant the fact attested.

15 A fourth Cheat undermin's the most connatural way of conveying truth either absent, or past to mans understanding, and is called Humane Faith, which has great weight, when no just exception comes against it, but the Fool-hardy spirit of unbelieving Heathens, and Hereticks. Our Saviour's own Miracles be∣fore the writing of Scripture were thus conveyed to many who saw them not, and judged pru∣dently Credible upon Humane Authority. This Principle grounded in nature and appro∣ved by Christ, the D^r wholly invalidates, for though our Cyrills, our Basils, our Austins, our Bernards, Bedes, and innumerable others re∣count indubitable Miracles, though they point at the time when, and the place where, they were wrought, though they tell you such and such Eye-witnesses saw them; such Cures were done by the Reliques of Saints, yet Impostors they are for their pains, and guilty of that

enormous Sin of impudently deceiving the world. Pray you consider. Would not those poor Shepherds thinke ye, present at our Saviours birth have gained Credit, had they told the Inhabitants neer Bethlem what they Saw and heard that night? And shall not the word of S. Ambrose, or S. Austin be taken, while both recount Miracles seen with their own eyes? Did that blind man cured by our Saviour Iohn. 9. perswade the Jewes upon his own and Parents Testimony, that he was their Son, and born blinde? And shall not à far greater number of Eye-witnesses that knew Iohn Clement born monstrously lame, and whole multitudes saw him in an Instant Miraculously cured in our Ladies Chappel at Montaigue, work upon the Dr's, dull Incredulity and induce him to believe upon humane faith this most strange and evi∣dent wonder, obtained by the Intercession of the Mother of God? It happened in July. Anno 1603 in the Presence, as I said, of many Eye-witnesses, and forthwith became publick in Print and Pulpit. Sundry of the Gentlemen who attended the Earle of Hereford at that time Lord Ambassadour from England, saw and conferred with the Party, and received Satis∣faction both from him, and other publick Testimonies, given of the Cure. Thus Brereley Protest: Apolog: speak's. Tract 2. c. 3. Sect. 7. Subd: 5. Page (with me) 544. And the learned Iustus Lipsius then living at Lovain not far from Mon∣taigu, relates most largely the whole Story in his Book intituled. Diva Sichimiensis, sive As∣pricollis. Antwerp print 1605. C. 45.

16 Now because I only gave à glance at

this Miracle, Reas. and Relig. Disc. 2. c. 8. n. 17 whereof the D^r takes no notice, I will here very briefly set down the Substance as Lipsius relates it. Erat, saith he, Bruxellae &c. There was at Beuxells Iohn Clement, Son to Iames Clement, born lame, weak, and of à monstruous misshapen body, his leggs and feet contracted were turned upward, so that his knees and thighes joyned close to his brest and belly: That lump of his body gathered round like à Ball made the poor Patient, unfit to stand, lie down, or walk, and for that reason alwaies sate, forced by the help of his hands and two Crutches to push himself forward, whereupon the People who dayly gave this Iohn reliefe, usually called him in their vulgar language. Hansken in't schotelken, Little Iohn in à dish. In this afflicted condition, often hearing of the great Miracles wrought at Monta∣gue he hoped to find help and comfort in that holy place, whither he was carried in à wagon, and having confessed his Sins, performed his Penance, and received the Blessed Sacrament, feeling him self full of pain, he endeavoured to creep out of the Church for à little refreshment of Air, but could not stir, VVhether he would or no, he was forced to remain that whole day in the same place. Evening comming on, Solemn Laudes were sung, and this Patient, as he sate before the high Altar felt him self lifted up from the ground, when behold, his contracted and wrested feet, wholly loose, were stretched out, then also the doublet wherin his body was bound, burst assunder, and he in à moment stood bolt up. Other cloaths being brought, his strength and vigour more and more en∣creased, his small dryed leggs, were then filled with flesh and bloud, And which is another wonder, à wound in his head, which he had received 15. dayes

before, yet wide open, shut it selfe close together in that very time, he was cured. This whole multitudes saw, This at his return to Lovain and Bruxells he re∣lated, when People ran out to see and meet him &c. I have, saith Lipsius, heard the most expert Phy∣sitians of no easy Faith exclaime, and openly profess, that this cure vvas vvrought by the povverful hand of God, above the force of nature.

17 Please now, couteous Reader, to parallel this Miracle with that of the blind man in the Gospel, and ask what disparity can the D^r give between them, or what exceptions can he make to this latter strange wonder? Will he say, Iohn Clement was à Counterfeit? It's Impudence. Hundred and hundreds knew him in this miserable condition twenty yeares together after his Mothers death, who as Lipsius notes, ventre exsecto, dyed at his birth? Will he say, those many Eye-witnesses who beheld him cured in à moment of time, were unsufficient to make the fact Credible, after∣ward attested and examined by publick Autho∣rity? More saw this wonder wrought upon the lame, then that other upon the blinde cured by our Saviour. Will he say, there was never such à man born lame, much less such à man cured as Iohn Clement, but that all are Lyars and Cheats who tell the Story? More justly might the Jewes have said, there was never such à man blinde as christ restored sight to, for they saw not that cure vvrought, yet believed it, upon the mans own word and his Parents, and therefore advised him, to glorify God for the favour done, though their obstinacy would not ascribe the Miracle to Christ. O! but here

is à disparity. Scripture recount's the one Miracle; not the other. A most simple reply. We now insist upon humane Authority, and ask (which is ever to be noted) whether upon that ground, the latter Miracle be not made more credible then the first, and here we are told, the one is believed by Faith, because God saies so, and not the other. All the Miracles Christ wrought were presupposed true before the vvriting of Scripture, and not first true, because they are registred in that Book.

18 This humane Faith utterly ruined by our D^r, the Erudite Lipsius plead's by, and presses home. cap. 1. Vbi estis, qui paulò vetustiora elevatis &c. Where are you who extenuat and undervalve ancient Miracles? Ecce nova novitia, behold new ones done in the Eyes of us all, and heard vvith our cares, renowned and solemnized by the frequent con∣course and applause of People with great benefit to Nations. Quae fides potest esse in rebus hu∣mani si haec non est? What faith can there be amongst men, if these things gain not credit? And therefore he saith in his Preface. Those deserve not to be called men that boggle at, or doubt of such illustrious vvonders, yet à Ieer, à Pish, and Flurt of our Dr's finger seem's for∣cible enough to discredit these admirable, and no less manifest Testimonies of God's power, publickly shewed to the world.

19 More Cheats and fallacies of this D^r will better appear in the ensuing Discourse. Here is one more, and gross enough. He never refutes the known and certain Miracles of the Church, but now laugh's at one less certain,

now at another related, as I said by private Authors, prudently judged over credulous in writing matters upon Hearsay. These support not our cause, for we plead, as S. Austin did by Miracles, Multitudine, & magnitudine, con∣spicuous, undeniable, and thus our Saviour Ar∣gues. Iohn 15. 24. The vvorks vvhich I have done (not one work) no other has done. Acts. 2, Many vvonders and Signs vvere. vvrought by the Apostles in Hierusalem. What, if false or doubtful Scriptures have been forged under the Apostles names, as manifest happened in the Primitive times, must we therefore reject the true Scriptures already received? Yet this fallacy or cheat, is à main Prop to the very most of our Dr's rambling discourse, as shall be shewn afterwards.

20 A Second Cheat is, that when à Miracle appears strange or ridiculous to the Dr's fancy, he slights it as counterfeit, turn's it off with à Iibe, and well instruct's Atheists and Hea∣thens to deride the Miracles related in Scrip∣ture. For what can be more ridiculous to an Atheist then to read of Moses his horned face? Of Balaams Asse speaking? Of Samsons de∣stroying à thousand men with the Jawbone of an Asse, or of water issuing out of one tooth in that Jawbone, to quench the wea∣ried mans thirst after his fighting? These and many more à Heathen Scorn's as highly as the D^r doth our most certain Church Miracles. But thanks be to God, the Church and her Miracles are not like the walls of Jericho overthrown with loud Braying, or the emp∣ty sound of à Dr's broken Trumpet. No.

Christs Sacred Doctrin, witness the Apostles though à Scandal to the Iewes and à foolery to the Gentils, yet stand's invincible against all Oppo∣sers. and so will the Church and her Miracles continue glorious to the end of Ages, mau∣gre the attempt of Her weak Adversaries. Thus much premised we will in the next place consider the Dr's exceptions against Miracles, and ward off à few Cavils, Arguments drawn from Authority or reason I find not any, worth answering.

CHAP II.

Of the Dr's proceeding against me. VVhat he supposes, destroies it sel∣fe. VVhat weight Church Mira∣cles have? None of wit or judge∣ment ever contradicted them. How the Dr juggles in appealing to Apo∣stolical Miracles. The Miraculous Translation of the sacred house of Loreto, manifestly proved against the Dr's weak and unworthy Cavils.

1. AFter the D^r had set down some par∣cels of my Discourse, and chiefly excepted against my comparing Church Mi∣racles with those wrought by Christ and his Apostles, he thinks an Atheist would desire

no more advantage against Christian Religion, then to have it granted, that those Primitive Miracles were no other than such, as are wrought in the Roman Catholick Church. I answer The D^r either here supposes, the Church never to have had one true Miracle in it, and upon that Supposition it's madness to talk of paralleling A∣postolical Miracles believed by Faith, with Mira∣cles never in being. For who can parallel fourbs, and fancied wonders, with Apostolical Mira∣cles, really wrought? Or Contrarywise, He supposes true Miracles, as curing the lame, dis∣possessing Divels, and raysing the dead to have manifestly illustrated the Church! Grant this, and he is obliged to give à disparity between the Primitive wonders, and these latter in the Church. This I alwaies urged, but the D^r leaves it unanswered.

2. Again, he perswades himselfe of great advantage given to Atheists (who as much slight the Apostolical Miracles as those of the Church) I see no such matter, and therefore Say contrary, and have proved it. If Church Miracles be rejected, the plainest Evidence of Credibility fail's, and if Christian Religion be made thus bare and naked of glorious Marks, Atheisin get's so much ground, that neither Christ nor his Miracles can gain belief of any; For, undermine the Church, and that is do∣ne, if you rob her of her Miracles and other Motives, Scripture it selfe, and the very wonders of Christ lose credit, and goe to wrack also, because the certainty we have of These, relies upon Church Authority, utterly discre∣dited, when as the D^r, would have it, you

expose her without Lustre, and thereby make her contemptible to Iewes, who anciently had true Miracles amongst them, and ridiculous to Gentils. Here is your Atheism, good Mr Doctor.

3. In the following page. 439. He enqui∣res after the credibility of the ancient Mira∣cles and the latter of the Church, and tells us two things are agreed on to make up sufficient credi∣bility in à Testimony. Viz. The knowledge and fide∣lity of the persons who deliver it, If they speak no∣thing but what they were witnesses of, and never gave suspicion of fraud and deceipt, and offered the highest wayes of proof concerning their fidelity, then it is an unreasonable thing to disbelieve them. This saith he, is the case of those, who recorded our Saviours, and his Apostles Miracles &c. Hear now my reply. But S. Irenaeus, S. Ambrose, S. Austin and the other Fathers already cited, were such cer∣tain witnesses, and never gave any suspicion of fraud; Their Authority, great Sanctity and worth, was Proof enough of their own fideli∣ty. Therefore the Dr's Consequence hold's good for all the Miracles, these blessed men have attested. Viz. It is an unreasonable thing not to believe them. In the next place, the Dr juggles in appealing to those who recorded our Saviours Miracles, for either he look's upon these wonders, as they are matters of Faith because recorded in Scripture, and that's nothing to our present purpose: Or, consider's them as seen or heard, by Humane faith, before the Evangelists wrote them. Here we come close to the Dr and assert, that not only the Miracles which S. Ambrose and S. Austin saw, but the latter also in

the Church, namely, the Miraculous cure of F. Mastrilli in Naples; of the young man who had his leg restored by the Intercession of our Blessed Ladie at Zaragosa, of Iohn Clement's stupendious cure, seen and attested by innume∣rable witnesses, are upon humane Faith most certain. Of These, and the like openly known works of God we speak, manifestly clear from all impostures, and say they were never dispro∣ved by any, Friend or Enemy. Let therefore the D^r either plainly discredit such, or hereaf∣ter desist from impugning known Miracles.

4 He goes on. P. 440. The greatest number of Miracles in the Roman Church have been believed upon the credit of fables and uncertain reports. Mark first à shuffling. The greatest number, saith he. Speak out Dr. Are any true, or, are all false? If these three only now mentioned, be true (as hundreds more are) and all the Spight in Hell shall never prove one of them false, there is enough to stop your mouth with. Again, saith he. The Miracles in the Roman Church have been believed upon uncertain reports. That is, some over Credulous have believed so, as many anciently upon uncertain reports be∣lieved false Gospels, for true ones. What's this to our purpose? The only difficulty is, whether those we call Church Miracles, I mean such as have been strictly examined upon oath by the Prelates of the Church, and after examina∣tion approved (we have innumerable of these) can be evinced counterfeit, or forged? It is à flat Calumny to account these fabulous. The Dr adds. The greatest number of those who de∣livered the Miracles in the Roman Church

have been contradicted by men of greater Authority than themselves. I answer the Church herselfe hath contradicted many fabulous Miracles, with great punishment laid on the Impostors, and therefore strictly command's her Prelates to use all diligence in the Examination of Mira∣cles, before they be approved. Of these we speak, and know the D^r err's grosly, in saying such approved Miracles have been contradicted by men of great Authority. What man in his wits ever contradicted the Miracles seen by S. Ambrose and S. Austin or the visible boyling up of S. Ianuaries bloud, manifest to thousand and thousand Eye-witnesses? Or, not to entertain the Reader with an endless repetition of most certain known Miracles upon record, who can without impudence boggle at the Miracle of S. Xaverius wrought upon F. Mastrilli, or call into doubt, that other cure at Zaragosa,? These and innumerable more of the like quality, we urge and boldly assert, the D^r shall never speak à probable word against them.

5. What followes in the D^r. P. 441. is above all expression simple. None of these per∣sons, saith he, ever laid down their lives to attest the truth of any of their Miracles. Very wisely obiected! Did the blinde man cured by our Saviour. Iohn. 9. lay down his life to attest the truth of the Miracle wrought upon him? Did S. Peter, S. Paul, or any Apostle offer them∣selves to death, or dye, for à proof of their Miracles? No. They lost their lives to attest the truth of the Gospel, which God pleased to confirm by Miracles, and so thou∣sands and thousands Witnesses have done to

attest the truths taught by the Roman Catho∣lick Church, after innumerable Spectators had seen Miracles and solemnelly sworn, that what they had seen, was true. Is not this proof enough (matter of damnation if periured) to gain beliefe from wise and prudent men?

6. Next we are to attend the D^r, who tells us he is going on Pilgrimate to our Lady at Loreto, to view the Authentick Monuments and Miracles wrought there. He had done more wisely had he kept at home, or pretended à pilgrimage to the man in the Moon, (some think men are there), though its hard to get so high, And in the Dr's Principles, its wholly as difficult, to find out any Miraculous Chappel at Loreto, yet he in all hast is posting thither to pull that Chappel down, which in his judgement neither is, nor ever was in being. Of this we are to speak more largely.

The Miraculous Translation of the Chappel of Loreto, defended against the Doctor. Authorities for the Translation, Produced.

7. TO proceed clearly. First its evident that à little House or Chappel, has stood at Loreto without Prop, support, or re∣paration well nigh the space of four hundred yeares, and its much, that an old house, as the Dr Scornfully calls it, should remain so long unchan∣geable, and have no material Foundations to stand upon. 2. Its evident, that this

Chappel was never first built at Loreto by any hands, for grant this, the report of its being translated thither, would have been blasted, thought à cheat, and made ridiculous the whole world over. All would have said. in such à year, by such à Benefactor, this Chappel was erected as appear's upon record, and some eyes who saw it built there, would have left à memory of it to Posterity, which would soon have taken off all respect and veneration to the place. Whereas, the con∣trary is evident, Popes, Princes, Prelates, Great ones and wise, rich and poor, Chri∣stians and Turks, highly reverence and ho∣nour the place, and therefore have enriched it with many noble Donaries. Were all these men think yee worse then besotted, when they parted with their Goods to honour à few bare stones which à companie of Briklayers about Loreto, some time or other, heaped together, and made à house of? Again, who ever built à house or Chappel without material Foun∣dations? This Sacred Chappel hath none, but stand's upon it's own weight without Support and so also it stood in Dalmatia. 3. As Silvester Petra Sancta Observes. Volum: 3. Thaumasiae, under the Title. Miracula perpetua. Cap. 3. P. 30. Though the Stones of this Chappel in colour and figure appear like Brick, yet in real truth they are true Stones as hath been tried, and of such à nature, as are not to be found in Picenum (now called Marca Anconitana) nor in all Italy, nor in any part of Europe. From when∣ce this Author infer's that the house was

miraculously translated, and not built by Work∣men at Loreto. These Arguments which I hold unanswerable the D^r takes no notice of, but iogg's on in his pilgrimage, how and in what manner, we shall presently discover.

8 In the mean while, please to hear briefly the story of this Chappels Miraculous Tran∣slation. Horatius Torsellinus relates it at large in five books. Silvester Petra Sancta now cited, more compendiously, Canisius, Cardinal Baro∣nius, Bzovius, and others write of it.

9. This Holy house, where the Angel saluted the Blessed Virgin, and Christ our Lord had his education with his sacred Mother, and S. Joseph, stood first in Nazareth. S. Herome. lib. 8. c. 30. and Epist. ad Eustoch. 27. who visited the place with S. Paula, a noble Roman Lady, call's it Nutriculam Domini, the Nurcery of our Saviour, and was in great veneration even after the Saracens had taken Hierusalem. There the generous Commander Tancredus when that most Christian Heros, Godfrey of Bullion, had taken Hierusalem, enriched this Chappel with noble Donaries, then standing in the Church which Helena the Emperesse had built about it. Se Tyrius. lib. 3. belle Sacri. There Iacobus Vitriacus Patriarch of Hierusalem some∣times said Mass, on the Feast of the Annun∣tiation. Se Jacobus Vitr: in Descript Terrae sanctae. Finally, S. Lewis the most Christian King and 9.^th of France, after much fufferance in that holy war, would not return from Pa∣lestine before he had visited this Sacred house which he did with all veneration on the Anni∣versary day of our Lady. March. 25. Se Ludovic:

Elicon. Serm: de S. Ludovic: To relate here how all Palestine was lost, and made subject to Christs Enemies would be too long a work, and no way to my present purpose. The Reader is yet to know, that the Miraculous Transmigra∣tion of this house soon followed the last over∣throw given to Palestine, when the King of Egypt conquered by force Tripoli, and Potla∣mais, the only Holds left poor Christians in Syria. This happened in the Month of April Anno 1291. Se. Ioan: Villan. lib. 7. a known Hi∣storian.

10. The next Month after, and the same year, VII. Idus Ma••as, The house was Miracu∣lously carried by the power of God and his Angels from Nazareth many thousand Italian Miles to the Country of Ill••••icum, or part of it, Called Dalmatia, and stood neer Tersactum and Flume, two sea Townes on à little Hill, as Hierome Angelita after à diligent search made into the Annals of Illyricum, amply relates. The People next morning amazed at the wonder to se à house stand there torn from its Foundations, took à view of it, circumspectly regarded the height, breadth, and little furniture within, where∣of you have à more ample Description in Tur∣sellin. lib. 1. c. 3. and Silvester petra Sancta. p. 19. These things much spread abroad, came to the knowlege of Alexander the Prelate of Ters∣actum, who then lay very sick in bed. The virtuous Prelate (dear saith Tursellin to God and man) mighty desirous to se the Wonder, addressed himselfe by earnest prayer to the Blessed Virgin, implored her help in order to his speedy recovery, and was graciously heard.

For behold, about midnight the Mother of Mercy enlightned the chamber where the sick Patient lay, and told him, the house he desired to se was that where she was born, where the Angel Gabriel brought her the tydings of con∣ceiving by the Holy Ghost, and where in fine, the Divine word was made flesh. Now, to the end thou may'st bear witness of these things (so the Mother of God spake) and gain credit in divulging them abroad. Sanus est••. In this very moment be thou quit of thy long Infirmity, thy health is perfectly restored. This said and done: The Sacred Virgin disappearing, Alexan∣der, sound, strong, and full of courage forthwith left his bed, ran to the Miraculous Chappel, and there with eyes and hands lifted up to Hea∣ven, first gave God and the Blessed Virgin humble thanks for his cure, and afterward most Zealously declared to all in the open Streets and high wayes, what he had heard and seen; in so much that the Inhabitants there came flocking about him, and admired to se the Venerable old man, who the day before lay at deaths doore, now lively, and contrary to his gravity run up and down, and vigorously speak, as if God by à Miracle had spoken in him. Tursellin for these Things, cites in his margent the Annals of Flume, written by Hieronymus Angelita, whereof more presently.

11. At this very time when the worthy Prelate Alexander was cured, Nicolas Frangipanius of a noble Roman Progeny, then Lord of Tersactum and supream Ruler of that whole Country, accurately weighing what had passed, resolved at last to send some choise men to

Nazareth with command to enquire, whether this house yet remained there or no? Alexan∣der, and three more deputed thither, at their arrival found in the Temple built by. S. He∣lena where our Ladies house lately stood, that the little house had been rased from the foun∣dations, and, as it were, taken thence by force, which manifestly appeared both by the tracks and marks left there in the Floor, or Pavement, where it had been, as also by à wide Opening made in the height of S. Helen's Temple, through which it passed. These four Persons upon their return gave à full account to the Lord Frangipanius, as also to the Inhabitants, of what they had seen, attesting that they had mea∣sured the Footsteps of the foundation, and found those exactly answerable to the dimensions of this Chappel, and withall recounted what com∣plaints they heard from the people about Na∣zareth, for the losse of this great Treasure, which Alexander upon several occasions pu∣blickly preached, and made known all over.

12. Three yeares and seven months the Chappel remained in Dalmatia, when behold, towards the middle of December, that is Anno 1294. it passed over the Adriatick sea, and came to Picenum à part of Italy, and there placed in à wood belonging to à pious Matrone of Reca∣nati, called Laureta, had from her the name of Loreto. The Shepherds who kept their watch both day and night, first made à discovery of it by à clear light, that environed the place. All those about Recanati upon the fame of this wonder, flocked thither, Here the Blind, the Lame, and innumerable infirm, recovered their

sight, limbs, and health, whereat the good Lady Laureta had as much joy, as the Dalmatians sorrow upon the Chappels departure. Eight months expired, it left the wood, and went one mile neerer Recanati, where placed on a hill appertaining to two Brothers, it stayed not full out four months, but by God's special Provi∣dence and power, setled it where it is at present, now called Loreto. If you ask why it changed Postures so often in so short à compass of time, and enobled so many places with its Presence, God only, conscious of all truths, knowes best. By conjectures we may guess, that these several Transportations happened, to leave in the minds of all prudent men an absolute assu∣rance concerning this matter of Fact, of its being thus translated from place to place.

13. The proofs whereof are evident. First, the forementioned Lord Frangipanius built at Tersactum, where our Ladies Cell once stood, another Chappel just of the same bigness with it, called S. Maria à Terascto, and in Memory of it, and the evident Miracles wrought there while it was in Dalmatia, encompassed his newly erected Chappel with à very Magnificent Church, like that of S. Helen's in Nazareth, yet to be seen at this day, with an inscription in Marble thus. Hic est locus &c. Here is the place where once, that Holy house of our Blessed Lady stood, and this saith Tursellin. lib. 1. cap. 9. many worthy men of great credit have seen and most sincerely related to me. In Picenum also, where the house remained in à wood, while That was in being (for now it's cut down) there appeared demonstrable Signs in the very Plat of ground

where the Chappel was, as Hieronymus Angelita in his History of Loreto dedicated to Pope Clement the seventh, recount's, and Raphael Riera à worthy known man assured me, saith Tursellin, that he had often seen that lovely pleasant Plat of ground, with great content and devotion, who to preserve à memory of it, enclosed it in à wall just of the same Longi∣tude and latitude with that of our Ladies chap∣pel. And this, adds Tursellin, I have seen with my own eyes. Some Tokens, though not so clear of this Sacred house, yet appear in that Hill of the two Brothers by à heap of earth cut out of the Hill, and cast up there. Se Tursel∣lin. Cap. 9. Fine.

14. Notwithstanding the manifest proofs already intimated, which shew the Translation of this house to have been Miraculous, yet the Gentry of Picenum in à General meeting, indu∣ced thereunto by those of Recanati, resolved for greater Security, to have the whole matter examined anew, and therefore upon publick charges, appointed Sixteen choise men, first to pass over into Dalmatia, and from thence to Palestine, for further Satisfaction. When these Deputies came to Tersactum, they found à lively memory among all People of this Sacred house once placed there, and afterward taken from thence, whereof that Signal and never to be forgotten Monument of honour still remained, which the Lord Frangipanius had built, to wit, of another Chappel just like that of our Ladies, encompassed in à larger Church, as is already observed. From hence these Deputies depar∣ted for Nazareth, happily arrived there, and

saw the Foundation of the house rased from the Floor of S. Helens Church, wherewith it was environed, and à passage open in the vault, as we have related. Upon the faithful informa∣tion of these sixteen Messengers returned to Pice∣num, the fame of this sacred Cell became more and more renowned, God confirming the several Translations of it from place to place, by innume∣rable Miracles. Yet after all this done, Pope Clement the 7.^th to avoyd all forgery, and have greater Assurance, sent three prudent men of his own Family first to Dalmatia, then to Na∣zareth, with an express Command that they should examin all things accurately, and set down in their Note-books every particular appartaining to the measure and form of the translated Chappel. These Messengers came first to Tersactum, and saw there the Chappel erected by the Lord Nicolas Frangipanius, and withall heard the pious complaints of the Inhabitants thereabout, who lamented the losse of that highly valued treasure taken from them.

15. From Tersactum in Dalmatia, they un∣dertook à further Voyage to Nazareth, and there in S. Helen's Church found in the Pave∣ment of it, as is now said, the exact measure of our Ladies Chappel, and all particulars ans∣werable, to the Relation hitherto given. Besides, to comply with the Popes command, they enquired of those who lived thereabout, whet∣her any memory yet remained of the Transla∣tion of the house from thence? All unani∣mously answered, the memory of that house was undoubted, and yet preserved amongst

them. These three returning, who brought with them some of the Stones left in the foun∣dation of our Ladies Chappel, gave Pope Clement full Satisfaction, and made the se∣veral Translations already mentioned un∣doubted.

16. Wherefore that worthy Provost, Pe∣trus Georgius Teremanus, one of great integri∣ty and prudence, who many years governed the house of Loreto, published in the time of Pope Pius the second, à short, plain, Re∣lation of this Chappel for the benefit of all Pil∣grims, wherein the Substance of what you ha∣ve now heard, is comprised, and for à fur∣ther Confirmation of all; Two Citizens of Recanati, Paulus Rinalduccius, and Franciscus Prior, well known most honest and virtuous, attested and deposed upon oath before the Pro∣vost Teremanus, what they had understood concerning the Transmigration of this house. The first Rinalduccius swore, he had often heard his Grandfather say, that he saw with his own eyes the house carried over the sea and placed in the wood at Recanati, whither the old man with others often repaired for de∣votion. The second Francis Prior witnessed, that he also had heard his Grandfather 120. years old, yet perfect in his Senses, openly avouch, that he with others had frequently gone to visit the Chappel while it stood in the wood, and on the Hill of the two Brothers, and this also Hieronymus Angelita, the constant Secretary of the City Recanati, in his History of Loreto, has left upon Record. Now to shew you the fidelity of the Provost Teremanus, please

to read the great Commendations given him by Nicolas Astius Bishop of Recanati, one most eminent for learning and Sanctity, who not only bestowed great Almes towards the Main∣tainance of Pilgrims resorting to Loreto, but liberally also assigned the fruits of many Manors he had for the same end, to that holy place. You may read the worthy Bishops own words, and the Elogium given of Teremanus in Tur∣sellin. Lib: 1. c. 28. where he is called à vene∣rable man, one most Devout, Sincere, and faith∣full.

17. Now if you account all these particu∣lars upon Record fictions, while so many great Authors, and different Nations, Pale∣stine, Dalmatia, and Italy give Testimony of them; If you will say, that the four men sent from Dalmatia, those Sixteen from Pice∣num, and three from the Court of Rome, ei∣ther never undertook such à Journey, or at their return (worse then Divels) betrayed their trust, in forging abominable lyes; If you will say, that as often as the pious Pilgrims come from Dalmatia to Loreto, who with sighs bemoan the Translation of this house from them, are besotted; If you will say, many Eye-witnesses that saw at Tersactum à Chappel built by the Lord Frangipanius in memory of this house, had only à Spectre and no real thing before their eyes; If you will say, that, that worthy Provost Petrus Georgius Teremanns, who many years had care of this Chappel, was an Impostor, or an impudent lyar; If you will say, those two sworn witnesses Citizens of Recanati, were perjured persons; If you will

say, that à Secretary of à whole City durst write things, which if false, would with clap∣ping of hands, have been disdainfully exploded; If you wil say, that à most Holy and wise Bis∣hop acted à fools Part, in giving away his mea∣nes to uphold à meer cheat in mens memory, and spend his breath to praise à man who de∣served the Gallowes had he so notoriously foo∣led the world, as the D^r would have us to believe. If finally, all these Particulars, still upon Re∣cord, and preserved by à never interrupted tradition Age after age in so many Nations, are to be esteemed fourbs and forged tales, I have done, and must conclude, that humane faith worth nothing, ought to be thrown of the world, for there is no believing any thing.

18. Yet one word more to confirm the verity of this Story. First its evident, such à Chappel stand's now at Loreto frequented by all sort of People, and as I noted above, it is most clear, that no hands ever laid so ma∣ny Stones together, or built it there. The house, however little, did not like à Mush∣rom start out of the earth, by night, or in à moment of time. Divels, where the Imma∣culate virgin is still honoured, placed it not there. What then followes? But that God by his Omnipotent power transfer'd it from Country to Country, and to preserve à Me∣morial of his Son Christ Iesus, and the Virgin Mother, at last fixed it where it is now is, to the great joy of all Christians. This reason alone, I hold so rational and convincing, that the D^r with all his intrigues and windings, shall never dare to Confute it. Again. The

Erudite Silvester relates upon his certain know∣ledge two Memorable things for my present purpose. p. 34. and. 35. Where he tell's us, that he lived at Loreto three whole yeares, and there had often discourse with the then Count of Tersactum, called also Nicolas Fran∣gipanius, Heir and Successor to that other Ni∣colas, who first received the welcome house into his Dominions. This Count saith Sil∣vester, frequently spake with me of the Chap∣pels Miraculous Transportation, and once in à pleasant innocent mood told me. that he would by Law accuse the Italians of rapin for taking from him, and his Ancestors so precious à Treasure, were it not (added he) that the Angels of à higher Court carried it away, (with whom I must not contest) and that the Mother of God had right to place her own House, where she pleased.

19. The other Testimony He relates thus. P. 35. While I was at Loreto, à Noble Man, though à Sectary came thither, who had often heard from the Calvinists, that the whole Story of the house of Loreto was à meer fi∣ction. I, said he, having an ample fortune and desirous to travel, first went to Nazareth, thence to Tersactum, and at last, as you se, am arrived at Loreto, and have found after diligent enquiry, that all things wholly agree with the Narration I read in this place, and ingeniously confessed, Saith Petra Sancta, that all is most true, no wayes feigned, devi∣sed, or counterfeit. The like assurance, I had, from his fellovv Travellers, and Servants. Thus Silvester Petra Sancta.

CHAP. III.

The Dr's ridiculous cavils at Teremanus his Table, shew'd Nonsence. The main Objection against the Chappels Translation, proposed, and solued. A difficulty moved Concerning the strange Translation of Protectancy into Germany and England.

1. NOw me thinks t'is high time to return to our D^r who. p 442. Set's down the Authentick Table of Teremanus hung up at Loreto, wherein the very most, or the Sub∣stance of all hitherto related, is briefly Com∣prised. It begin's thus. The Church of our B. Lady at Loreto &c. Will you have more Pa∣tience to hear how the D^r refutes it, then I had in the reading. Is not this (they are his own words) à very pleasant story to be matched in point of Credibility vvith the Miracles of Christ and his Apostles? VVhat do these men think in their hearts of Christian Religion, that dare a∣vouch such ridiculous fictions as these are and im∣pose them on the Credulity of mankind? What Say you to D^r Still? Doth not this wise and profound Answer deserve à Mitre? Observe well. Many both grave and learned recount the Story, and he with à huste, not offering at the least proof against them, saies its ridiculous.

Witnesses upon Oath deposed that their An∣cestours saw the Chappel carried over the A∣driatick sea. It might well, saith he, have been à Ship under sail or some such like thing, and because, he will have it so, it must be ridiculous. What if the D^r had seen Elias in à fiery Chariot, or the Prophet Habacuc car∣ried away by the hair of his head into Babylon, would he have judged the one to be à blazing Comet like à wheelbarrow, and the other à Crow flying through the Air? The most sage and greatest men in the world highly reveren∣ce this sacred Chappel, but he vviser than all, account's them fools and ridiculous for doing so. The learned Cardinal Baronius in his Annals, hold's the Miraculous Translation of this house most certain. Se how rudely the Dr treat's him. Baronius, saith he, should have had mo∣re wit, or more honesty, and tells us afterward. p. 472. He was one whose Zeal carried him no further than the Popes interest. What's this but an idle crack of à petty Ministers potgun, discharged against à most eminent and renow∣ned Person? Should one as inferiour to the D^r, as he is to the Cardinal, publish in Print, that all his scribling has been to gain à little vain applause of men, would he think him∣selfe civilly dealt with? God best knowes, how much of this is true.

2. Yet we have more of the like blunde∣ring. When Canisius gives à fuller account of this Story, and tells us that the Angels are Ministring Spirits, as appear's by their trans∣porting Habacuc, and Philip. Acts. 7. 40. Our D^r replies very gravely. As though, saith he;

Angels could not discharge that Ministery unless at some time or other, they took away an old house and mounted it into the Ayr. Is not this to answer pertinently think ye? Tursellin lib. 1. c. 6. recount's that the trees while the Chappel pas∣sed by, made lowly reverence to it. A jeer refutes all. It seems, saith the D^r, they bovved so lovv, that they could never recover themselves af∣ter. And might he not as well have scorned that stately tree which reverently bowed to our Saviour, witness Sozomenus. lib: 5. Cap. 21, and Nicephorus Lib: 10. c. 31. But this is the usual trick of our D^r when put hard to it for an Answer, to what pleases not, he makes short work, look's big, and laughs at it. Hence he slights those two witnesses Renalduccius, and Francis Prior, who attested upon oath that their Ancestors had seen the Chappel, and often visited it, scornfully calling them two Affidavit men, though he has not one Affidavit man, that ever questioned their Fidelity. Af this strain, he slights that exact Historian Hteronymus Angelita because, forsooth, he wrote his Story in Clement the 7^th. time, too late as the D^r thinks, and dedicated it to the Pope. Thus he slights the Authentick Table of the pious Provost Teremanus with one sim∣ple Demand. Was ever so great à Miracle bet∣ter attested than this? Reflect Gentle Rea∣der. May this new mode passe Current in refuting Authors of known integrity by jeers, and asking impertment Questions, you may cast all History aside, and let ranting, flouts, and Ironies have place, D^r Still: tells you it must be so, having little els to fill his book with,

nor so much as one Author to oppose these Testimonies.

3. In the mean while, perhaps some thing better may occur, but its only the old rub∣bish, former Hereticks have turned over to furnish the Dr with, and he ought to thank them for it. Here in à word lies the Chief charge, and in effect all that can be said. Three Writers, Dantes Aldigerius, Franciscus Petrarchae, and Ioannes Boccaccius, that prose∣cuted the Italian History in the fourth Century, after the year one thousand, never mentioned the Miraculous translation of this house. And what saies our Dr, is it credible that so great à Miracle should happen in those dayes without no∣tice taken of it, by such inquisitive men? Be∣sides. S. Antonin of Florence speaks not à word of it, and which is more. S. Vincentius Ferre∣rius. Serm: de Assump. B. V. positively assert's, that the Chamber of our Lady was still in Na∣zareth. And though the former are negative Testimonies (adds the D^r) yet they cannot be rejected by us, because we often make use of them as appear's by the Story of Pope Ioan. For Ba∣ronius saith, that the not recording it, or the Silence of so long à time after, wherein there was just occasion to mention it, was more then à thousand witnesses to prove the falsity of it. And if silence be à thousand witnesses on their side, I hope it may be at least five hundred on ours. Thus M^r D^r. And afterward upon an other occasion. p. 472. harp's much upon the same string, and highly applaud's Baronius his excellent rule. Viz. What soever is delive∣red by later Authors concerning the matters of

Antiquity, and is not confirmed by the Authority of some ancient Writer, is contemned. By this rule in all these matters (saith our D^r) let us stand or fall. Jam content, M^r D^r, and before I soule the difficulty can easily preacquaint you with another great wonder, never mentioned, never taken notice of by any Author, but most silently pass't over by all ancient writers, yet you and all Protestants, hold it unquestiona∣bly true.

4. In the year 1517. there appeared in Germany à very strange Machine (our D^r will have it well nigh as old as the Chappel at Lo∣reto) called by some, if not the whole, at least the best Part of the House of the living God, that is, his Church, which should (had it been built by Jesus Christ) be more worth then à little Chappel. Not to keep you longer in Suspence, I mean by this Machine the whole Essential Fa∣brick of Protestancy, and beseech you mistake me not, but mark well what I enquire after? By Protestancy, I do not understand the Com∣mon Tenets of Christian Religion, but the very essentials of this Novelty as it differ's or is distin∣guished, by its reformation from that, which some Scornfully call Popery, and all condemned Heresies, whereof I have treated more largely. Reas: and Relig: Disc: 1. c. 20. n. 2. Thus much supposed.

5. It is most clear that this fancied Choise part of God's house appeared in Germany such à year, and from thence (to say nothing of other Transmigrations) Crossed the sea, and got into England. All this is evident. Now further. But no ancient Writer ever told the world

where this Protestancy had been before Luther, or from what remote Part of the world it first came, or finally, who first transported it in∣to Germany, therefore according to the Dr's rule, it justly deserves contempt. Shall I speak more plainly? The essential Structure of Pro∣testancy, say Sectaries, was ever in being from the time of Christ and his Apostles, Three dayes before Luther it was not in Ger∣many, yet afterwards got thither, we seek for witnesses and would have this matter of fact plainly attested by some ancient Writer. And is not the D^r, think ye when pressed thus home, obliged to produce his VVriters and vvitnesses? One Author as credible as Tere∣manus, one witness as faithful as Renalduccius shall content me. You, M^r D^r, make the Essentials of Protestancy Marvellously ancient. Make this out, Tell us, who were the Pro∣fessors of it? Where they lived? Did ever man or Angel bring you the newes of this Machin's Translation from any Part of the world? Were any ever sent in such or such an Age to Nazareth, Dalmatia, or Italy, that slightly mention it? Writers and witnesses you ha∣ve none, deep Silence therefore, and this destructive Negative (No man though most inquisi∣tive ever vvrote of Protestancy in former Ages) are the best and only Supports of it. We have often demanded Satisfaction to this particular, yet never had it, nor shall hereafter have any, whereof I am so Confident that I chal∣lenge the D^r to Discuss this one particular with me in à Treatise apart, and I desire he would consider upon it.

6. It may be he will answer, the Essen∣tials of Protestancy were carried hither and all the world over with Holy Scripture. I have preven∣ted this Cavil in the place now cited, and told the D^r, it is impossible to find in the whole Bible so much as one Essential Tenet of this Religion as it is Protestancy, or called à reformed Religion, which point I also engage to examin with him, when he pleases. I answer 2. More numerous and far graver Authors (to say nothing of Church Authority) contradict this phansied conveyance of Protestancy with Scrip∣ture, than ever opposed the Translation of our Ladies cell from Nazareth. Perhaps the Dr will Say. The difficulty now agitated concern's not Religion which is à thing wholly Spiritual, and depend's not on History, as the Translation of à house doth. No good D^r, rub your for∣head à little. When you Simply talk of that ancient Faith from whence the Roman Church once swerved, must not you either pretend History for your Assertion, and tell us when or in what Age it swerved, or speak Non-sense? Again. Spiritual things, Religion chiefly, are both real, and of greatest concern, and ought we not to enquire, how and when they are conveyed to us? Should now à new Sect of Hereticks arise, and set abroad à new Learning like yours, never heard of before, shall we not demand think ye, as Tertullian did Anciently? Qui estis vos? Who are you? Vnde? from whence came you? Shew your Commission, what Au∣thority, sent you to preach &c? These Que∣stions we propose to you concerning the Con∣veyance of Protestancy into these Parts of the

world and you answer nothing, therefore you must either help out your cause with this Nega∣tive. No ancient writer ever took notice of it, and so by your own Principle make it Contempti∣ble; or ingenuously confess the truth. that Luthers mad brains brew'd it, first broach'd it, and poysoned Posterity with it. You may say. Some Parallel, this Machine of Protestancy hath with the Holy house of Loreto, that it stand's unsupported, or without any Foundations. If this be Miraculous, or make for its Credit, I am content, but in passing consider how un∣like it is, upon another Score. The Chappel of Loreto hath stood where it is, well nigh four hundred years, without repair or the alte∣ration of one Stone, but this unsteedy Church of Protestancy in the compass of one Age, endlesly tampered with, changes almost every year, in so much that the old and new Structure of it, are nothing like one another.

7. Now to the Obiection proposed above, I answer. Had none within the compasse of that fourth Century after the year 1000, left à memory of this Chappels Translation, the Si∣lence of Dantes, Petrach, and Boccace would have had more weight, but when, as Silv: Petr: Sanct: P. 35. notes well, Three Popes. Benedict the 12, Vrban the 6, and Boniface the 9, much about that time positively maintain the truth of this Miracle, as appear's by their Apo∣stolical letters, the Silence of those others, being meerly à Negative Argument, prejudiceth not the cause at all. One reason of their Si∣lence was the afflicted and much disturbed State of Italy in those dayes, caused first by

the absence of popes from Rome, who early in that Age repaired to Avignon and made their Residence there, full seventy years. An∣other might arise from that long Schism of fourty years, to say nothing of the ruin and destruction which followed in Italy upon the bitter Enmity between those Guelphi and the Gibellins, well known to the world. These and some other distractions, as Silvester observes P. 28. much lessened the fame of this Chappels translation at the beginning, neither can it be any wonder, if three Writers in that Age (not fully as yet informed of all particulars) silently pass't it over, when besides those Monu∣ments of piety, erected by Count Frangipa∣nius and the Authority of the Popes now named, we have other witnesses clear and indubitable for this matter of fact.

CHAP. IV.

More witnesses produced for the Chappels Translation. VVhether Baronius proves Pope Ioan to have never been, by à Negative Argument, or Si∣lence meerly? Of the Dr's gross Errours and unworthy dealing.

1. BEsides the Testimonies already alleged for the Translation of this Chappel, the fame of so great à wonder, alwaies conti∣nued in Picenum by à never interrupted Tra∣dition,

where Age after Age Parents taught their Children, and Masters their Schollers, how, and in what manner the Chappel was Mi∣raculously transported, and I hope Tradition in such matters may have some weight with our D^r. 2. A whole book was set forth in Print by the express command of the Bishop of Recanati, wherein the several Transmigra∣tions of this house are recorded, Petra Sancta. P. 28. remit's the Reader to the book, though as yet I have not seen it. 3. Flavius Blondus in his Italiâ illustratâ, treating of Picenum. P. 339. tell's you where the house stand's, call's it Celeberrimum gloriosae Virginis Sacellum, the most renowned Chappel of the glorious Vir∣gin, and adds this as à most certain and irre∣fragable proof for it; that such as by their Vowes and earnest prayers sought assistance at Loreto, have by the Intercession of God's Sacred Mother most certainly been heard, and obtained many favours there 1. The D^r cannot let this Testimony pass, without Shuffling, and abusing the Author. Three frauds I observe in his Answer. First he saith, Blondus was Secretary to Eugenius the 4.^th about the year 1450, à good competent time after the Miracle was said to be wrought, whereas Bellarmine, de Scrip∣tor. Eccles: testifies that Blondus Continued his Story from Anno. 407. to his own time Anno. 1400. though he lived till the year 1440, ten years short of the Dr's. 1450, neither was Eugenius alive in that year 1450. being made Pope Anno 1431 and sate 15 years 11. months and 12 dayes, and I am sure Blondus (most likely not then living) was no

Secretary to à dead Pope. By all you may see the Dr's pretty clinch. About the year 1450. 2. He tells us. All Blondus saith is only, that there was à famous Chappel of our Lady at Loreto, as appeared by the many oblations there made. I answer Blondus as is now noted, hath much more, of the Signal great favours, which pious and devout People obtained from Al∣mighty God by the Intercession of the Blessed Virgin, but the D^r thought it his wisest course to clap this under Deck, for fear of Scaring his people with any thing like à Miracle, wrought by our Lady. The last shuffling the cards is worst of all. Blondus, saith the D^r, speak's of many Oblations made at Lo∣reto, but has not one word of the Chappels Miraculous translation. I answer, while he assert's that the Chappel stand's at Lo∣reto, and that God hath wrought Mi∣racles there, he joyntly affirm's, it was Mi∣raculously translated thither, upon this con∣vincing reason already laid down, that no hands ever built it at Loreto. I desire the D^r to enervate this one proof, which I judge cannot be well answered.

2. Next we produce the clear Testimo∣ny of Baptista Mantuanus, à Religious man of the Holy Order of Carmelits, à good Divi∣ne, and an excellent Poet, who lived with 30 more of his Order at Loreto, and Compri∣sed the Substance of the whole story in verse, part whereof I here set down.

Quod cernis Picentia iuxta Littora, delubrum est illud venerabile Magnae Matris, ab Assyriis, Quod Dij Super Aequora quondam, Huc manibus vexere suis.

The Sence is. What you here see neer the Shore of Picenum is the venerable Temple of our great Mother the Virgin, which the Angels in time past carried from Syria to this place, with their own hands. Some quaint pen may perhaps match this excellent latin with an English verse, If not; let it passe, as you have it, in plain prose, while our D^r dis∣patches Mantuan with à wet finger. Mantuan, saith he, read the Table hanging up in the Chap∣pel, and no wonder if he found the Story fit for à Poets brain. Very short, and very pithless.

3. Yet more, to omit Teremanus and Hierom's Angelita's Testimonies, whereof we have spoken, what can any man in his wits oppose to Leander Albertus one of S. Dominick's Holy Order, both pious and learned? Read

him in his Description of Italy, Tursellin. Lib: 2. C. 28. gives you his whole relation concer∣ning the transmigration of the house. And I think no man ever spake with greater Zeal and fervour, citing most certain Records and Monuments of Antiquity. And how think you doth our D^r slight this virtuous mans Authority? Marry, first we are told, he wrote too late, and secondly, that he seem's to rely most upon the Miracles wrought at Loreto. To the first I answer, and pray you reflect, Had either Petrach or Bocca••cius (which is not done) made mention of the Chappels transla∣tion, might not the D^r as well have excepted against them, and told us they came too late with their Stories, for both these wrote well neer à hundred year's after its coming to Dal∣matia? This Dr, it seem's, will either have matters of fact recorded presently when they happen, or is resolved to slight them, therefo∣re I am obliged once more to remind him of his Protestancy, and must demand, whether any Writer ten or twenty years after Luthers re∣volt told him, from whence this new Nothing came into the world? To the 2. d weak Cavil I answer, that the Miracles wrought at Lore∣to, do and must suppose the Chappel Miraculous∣ly translated thither, If, which is evident, no mortal hands ever erected it there.

4 Besides these Proofs, the Testimony of those Messengers sent by Clement the 7^th to Dalmatia, and Nazareth (The Testimony is still preserved) evidently convinceth the truth of what we now speak: Consider I beseech you, whether it be likely, or in any mean measure

probable, that three Choise men selected out of the Popes own Family, should be sent by the express command of the greatest Prelate upon earth, to take full information of every parti∣cular concerning the Chappels Translation, (which was done as you heard above) and at their return, worse then Rogues, should prove Falsifyers of Evidences, and fool the Pope with à meer cheat, or Flimflam Story? Here I appeal to the judgement of every prudent man for à final Sentence, that knowes how severely Popes and Princes also proceed in such matters, and ask the D^r, whether all the jeers in his boudget, can make the Pope à fool, and these witnesses disloyal in their relation. We go on. Pope Clement the 8,^th having well pon∣dered all the Evidences in behalfe of the Chap∣pels Translation visited Loreto, and comman∣ded à Short Epitome of the whole Story to be engraven in à marble Table, which is as followes.

Christiane hospes &c. Christian Pil∣grim, Thou that comes hither moved by thy Pious Devotion behold's here the venerable house of Loreto, renowned the whole world over by reason of most Di∣vine Mysteries and the glory of Miracles. Here the Sacred Mother of God was born: Here She was saluted by an Angel: Here the eternal word was made flesh. This house the Angels first transported

Part 2. c. 4. More VVitnesses Produced, from Palestine into Illyricum neer Ter∣sactum. Anno 1291. in the time of Pope Nicolas the 4.^th. Three years after, when Pope Boniface the 8.^th began his Reign, it was carried by the help of An∣gels into Picenum and placed neer the City Recanati in à wood, where thrice changing place in the compass of one year, at last it fixed here, now from this time, three hundred years agoe. Since the Neighbouring People have admired the wonder; and the glory of Miracles far and neer spread abroad, hath gained great veneration among all Nations. The walls of this house have stood for so many Ages without any foundations, and yet remain firm and entire. Clement the 7:^th deck't it round about with à marble vesture. Anno 1525. Clement the 8:^th Commanded this Short inscription of the Chappels Translation to be engraven in this Stone. Anno 1595.

Subscribed.

• Antonius Maria Gallus. S. R. E.
• Cardinalis & Episcopus Auximi, Sanctae Domus Protector.

5. What think ye, was this most Judicious Pope besotted, when he ordered the engraving of these words in marble, which would have cost him dear, an eternal reproach, could any Critick have found the least flaw in the whole Story? No wise man, much lesse Popes, wit∣tingly run the hazard of à disgrace for toyes or trifles. Few follow the Shuttle humour of D^r Still: who writes what comes into his head, right or wrong (all is one) whereof there are Instances enow in the former Treatise, and you shall have more plenty hereafter. Now,

6. Because it is full time (after this long, though necessary Digression) to solve the other part of the objection proposed above, I will here begin with one foul errour of this D^r. He tell's us. P. 451. that S. Vincentius Ferrerius. (E. W^s. admirable Saint) saith, Serm. de Assump. B. V. That the Chamber of our Lady was still in Naza∣reth. E. W. answer's, and assures M^r D^r, that S. Vincentius hath two Sermons upon the As∣sumption, and that he hath read both in two several Editions very diligently: The one in an old abbreviated Character, without the Year of our Lord, the other Antwerp print. Anno 1573. and E. W. thinks the D^r might have more ex∣actly pointed at the Sermon, but this fault may appear little, the greater is, that S. Vincentius hath not one word in either Sermon so much as remo∣tely like to what the D^r., imposes on him. But what if. S. Vincentius had Spoken in Some other Sermon of our Lady as the D^r Cites, would he not, think ye have either told us, he came too late with his story, or blamed him as he doth S. Antonin, for writing à Rapsody of all

sorts of Miracles? I never saw the like Strain in any man. If Authors write not of Miracles the D^r Fault's their Silence, if they write, all is à Rapsody. Was there ever Man More like Aod both left and right handed? In case à right Thrust dispatch you not (which I never yet saw given to any Argument) à left one must do the deed, and and destroy you.

7. Now one word to Baronius his Rule, and the D^r quotes. Annal. A. D. 853 n. 65. Where you have another Slurr, for the number in my book (and I hold it a good one) is. N. 88. but the worser fault, is that he abuses Baronius, who n. 87. first refutes the Fable of Pope Ioan by à solid positive Proof Chiefly taken from the con∣tinued Succession of true Popes, and the un∣questionable Authority of Anastasius Bibliothe∣carius that lived in the very year, when this She creature is supposed to have sate in S. Peters Chair, between Leo the 4.^th, and Benedict the 3. Yet Anastasius present at the Election then made, expresly testifyes, that Pope Leo being dead Benedict Six dayes after, was Chosen Pope, in so much that no place remained va∣cant for the Monster Ioan. Now, saith Baro∣nius, when Anastasius saw these things, and left all upon record, and no other Author of that Age, or afterward to the dayes of Marianus Scotus contradicted them, the Silence of so long à time (from Anastasius to Marianus) and of so high à concern, has more force than à thousand witnesses to blast the whole fable, when so many emergent occasions offered themselves to declare against it.

8. Here I note two egregious frauds of the

D^r, one is, that he makes Silence only or à Negative Testimony the whole Proof of Baronius, whereas it's à Silence which followed upon two Positive proofs: The true registred succession of Popes, and the Testimony of Anastasius. No man, saith Baronius ever contradicted him, no writer opposed him, and this negative joyned to à posi∣tive proof, is à manifest Eviction. Besides, had our D^r read Bellarmin. lib. 3. de Romane Pontifice c. 24. §. Deinde non solus. He might have found that not only Anastasius, but Ado also, Bishop of Vienne in France who lived at that very time, Rhegino, Abbas Vrspergensis, Otho Frisingensis and all other writers, place Benedict the Immediate Successor to Pope Leo: so doth David Blundel the Historian of Amsterdam, in à whole book set forth against the Fable of Pope Ioan, and though he was à Sectary, yet overcome with the evi∣dence of truth, he demonstratively Shewes the whole Story to be à shameful errour, à meer dotage, or madness. First, Blundel produces à whole list of Authors living in several Nations, who all unanimously place Benedict next to Pope Leo. 2. He drawes à convincing proof from Hincmarus Bishop of Rhems, ordained Bis∣hop. Anno 845. May the 17. Ten years before this Monster got into that See, for Ioan is sup∣posed by those who are delighted with the Fa∣ble to have reigned. Anno 855. two whole years, five months and four dayes. So Marianus Scotus tell's his Tale. Hincmarus lived many à long year after, for he dyed 21. December. Anno 882, and Anno 866. 25. Augusti wrote to Pope Nicolas, Benedicts Successor. In these letters he tell's the Pope that some years before, he

had sent Legats upon business to Leo the 4.^th but saith Hincmarus, my Legats being advan∣ced in their journey, understood that Leo was dead, notwithstanding they went on, came to Rome, and found there Pope Benedict to have im∣mediatly succeeded Leo. This Argument, saith Blundel, evidently demonstrat's, that no Pope Ioan intervened, or sate between Leo and Bene∣dict, unless you will phansy, that these Legats being on their way, made à halt of two whole years and 4. months, before they came to Ro∣me, which is both improbable and ridiculous.

9. By what is said you see, that the D^r meer∣ly cheat's when he tell's us. P. 451. that we, to cast off à matter of fact attested by much better Authors than Renalduccius, Prior, and Teremanus (He means the story of Pope Joan) use only Negative Testimonies. I have now proved the Contrary and assert, that neither Baronius nor any other Historian makes Silence or à Nega∣tive Testimony, the best and only reproof of that fancied story. Let any at leasure peruse the ex∣cellent Writer Florimundus Raemundus upon this subject, calling it. The Popular errour of Pope Ioan, he will find the whole Matter not only most profoundly discussed, but the gross errour, made so horrid and monstrous; that Sectaries may blush hereafter to mention it. To what the D^r add's of better Authors, than Renalduccius &c. I will shew him presently he hath none comparable, or rather indeed none at all, excep∣ting one pure Simplician, Martinus Polonus, if yet he be for it.

10. In the mean while take notice of the Dr's second fraud. Baronius. N. 88. now cited,

where he Speaks of great and most weighty occa∣sions offered to decry this Story, fully mentions them. Photius, saith he, that false Bishop, an implacable Enemy to Popes, thrust out of his Bishoprick as one most unworthy the place, lived the whole time when Ioan is supposed to have been Pope, and though Photius laid to the charge of Popes many lesser matters, yet he never objected this scandalous fact against them; No more did his Patron Michael who then governed the Empire in the East, (though set on by Photius to revile Popes,) ever touch upon the Scandal. All this and more, which gives much force to Baronius his Argument drawn from Silence, our D^r silently passes over, and run's away with one piece of his Argu∣ment, peevishly concealing the best strength in it. He might also have taken notice of what followes in Baronius. n. 89. concerning Leo the 9.^th who in his letter to Michael Bishop of Constantinople plainly tell's him of à constant naughty report Spread abroad, viz. That some Eunuchs and à woman once had been Patriarch there. And was it possible think ye, saith Baronius, that à most wise and prudent Pope, should make such an Objection, had the See of Rome been ever tainted with the like foul aspersion? All this our D^r, not daring to speak out, waves, and keeps close to himselfe, for fear the world should know truth.

11. Now we enter upon the main point, and will demonstrate two things. The first: that our D^r has not one Author for Pope Ioan, comparable to those three undervalued by him, who stand for the Translation of our Ladies

Sacred Chappel. 2. I will shew, though he had any Authors yet in his principle, they are worth nothing.

12. Concerning the first. Two Writers only are cited as the Abettors of Pope Ioans fa∣ble, Marianus Scotus, and Martinus Polonus, Before these, no man ever mentioned it. But saith Baronius. N. 83. Marianus his own Manuscript assert's not that à woman succeeded Leo, but only frigidly relates the matter thus. In the year 852, Pope Leo dyed in August, Cui successit Ioannes, qui ut asseritur fuit mulier, whom John succeeded, who as, is said, was à woman. Then Baronius add's. As Herold corrupted many other things in Marianus, so here also he fraudulently changed the Text in the first printed Copy, calls her Ioan, and asseverantly saith she was à wo∣man. Again its certain, Marianus err's grossly in relating Pope Leo's death, that lived two whole years after the Term given him by this Author. Se Baronius, n. 87. whence it follo∣wes, that unless Ioan sate Pope with Leo, she never was Pope. Conformable hereunto Bell: cited above, §. Quod autem tell's us, that he who set forth the Metropolis, or the elaborate Church History of Albertus Krantius at Cologne, Anno 1584, plainly saith, that nothing is found of this She Pope in Marianus his most ancient Copies. The like Ioannes Molanus, à Doctor of Lovain, testifies of Sigeberts own Copies, or at least judged to be his, which he read in the Monastery of Gemblace where Sigebert was once à Monk, not à word, saith. Molanus, found I in it of any Pope Ioan.

13. Martinus Polonus saith Bell: de Script:

Eccl: was à simple man, and in place of true Stories feed's us with meer Fables: Neither doth he assert absolutly that Ioan was Pope, but only turn's you off with, à Fertur, its reported, and therefore relies upon an uncertain rumour. Se Bell. cited. §. Tertio, and pray ye call to mind what he has more in his Script: Eccles: where he Saith, that this whole Fable of Pope Ioan, got out of Polonus his Book into the printed Co∣pies of Marianus and Sigebert, for in their an∣cient Manuscripts, it is not at all. It would be here too long à work and not to my present Pur∣pose, being only to refute the main ground our Dr stand's upon to tell you, the occasion of this Flimflam Fable (the report of à wo••man being à She Patriarch at Constantinople first set it on foot) or how those who favour it, Clash amongst themselves: Some will have her an English woman, others born at Mentz or at least educated there, others make her à Student at Athens when no learning was Professed there. Some call her Ioan, others Isabel, others Tutia, others Gilberta, and no man knowes what. More light you will have Concerning these particulars in Baronius, and the erudite Flori∣mundus already cited.

14. I am now to make good my second Assertion against D^r Still: and to give all the fair play imaginable, let us contrary to manifest truth, suppose, that Marianus Scotus, Martinus Polonus, Sigebert, Platina, or who you will, re∣lated the story of Pope Joan, I Say all these Authors are no more but insignificant Cyphers in the Dr's Principles. Observe my reason. He tells us, as you have heard, that because Dantes,

Petrach, and Boccace took no notice of the Miraculous Translation of our Ladies Chap∣pel, the wonder therefore ought in all Pruden∣ce to be held incredible. Hence I argue. But from the supposed reign of Pope Ioan to Ma∣rianus Scotus, Sigebert, and Martinus Polonus, no Writer ever took notice of this She Pope. Ergo the Fable is also incredible, as will appear by an exact computation of years. Pray you ob∣serve. This she Pope is supposed to have reigned. Anno 855. Marianus Scotus was born as himselfe testifies, Anno 1028, dyed Anno 1086, and consequently lived as Baronius notes. n. 79. at least two hundred and thirty years after Pope Joan's supposed reign, And what no notice taken of her all this while by any Author? Not à word by any. Here is à strange Silence. Now if we speak of Martinus Polonus, he lived four hundred years after, and Sigebert fell not much short of him, Sectaries were much later. VVhat say we to this Silence. Doth our D^r, think ye, speak at all perti∣nently when to undervalue the Testimonies of Teremanus, Renalduccins, and Prior, that ex∣presly Say the Chappel was Miraculously trans∣lated, he prefer's Marianus Scotus, and Marti∣nus Polonus (for he has no Authors more an∣cient) before them, as much better witnesses? Though neither dare avouch (but as you have heard faintly and without Spirit) that Pope Ioan ever sate at Rome. What blemish was ever cast upon any of these three Authors com∣parable to the Disgrace laid on one Polo∣nus, judged by the wisest à witless fellow, à Relator of fables &c? In so much that Bellar∣min

saith, He would not have placed him amongst the Ecclesiastical Writers, had not the Magdeburgians and other Hereticks cited him? Again, how enormously is our D^r out of all reasonable discourse, when he tells us, Blondus and other Authors cited above, came too late with their Testimonies concerning the Chappels Translation, never reflecting upon Marianus and Polonus's slowness, who followed much later with their whimsy of Po∣pe Joan? The one as I said now, two hun∣dred and thirty years after Her Supposed Po∣pedome; and the other at least, four hundred. Where were the Dr's eyes in so great an O∣versight? What can any man judge of him, but that he writes at random without discretion and judgement? But of Blondus more pre∣sently, with à word or two of the Dr's great insincerity.

15. In the mean while take notice of four simple Questions proposed by the D^r, which he call's his Scruples. One is; How such à chamber should be able to hold without decay, for above a thousand and six hundred years? I an∣swer, we have clear Evidence of its holding out without decay in Dalmatia and where it now stand's, for the space well nigh of four hundred years, and therefore Say, as this latter evident Preservation is deservedly ac∣counted Miraculous, so the first and longer was, though all that time it had Foundations to stand upon, and for that reason may seem less Miraculous. He asks 2. How this house could possibly escape ruin when Authors say, The wholo Country about Nazareth was destroyed by

Traian after the strange devastation of it made by Vespasian. I answer. The great destruction of à whole Country necessarily implies not the Subversion of every little house in it, though it is most likely, that God by his special Pro∣vidence secured the house, dear to our Blessed Lord and his sacred Mother, from the rage and fury of all those Enemies. He as'ks. 3. How the Church of the Annuntiation should be removed to Italy, and yet remain at Nazareth by the constant Tradition of the Eastern parts? Did ever man say and unsay like this D^r? Just now he will have the house destroyed in the general devastation of à whole Country, and here the constant Tradition of the Eastern parts, makes it still to remain at Nazareth. If it remain still at Nazareth: it was not destroyed, or if destroyed, it remain's not still there. A∣gain, if it stand there still, the D^r must solve his first difficulty of its not de••caying, for above Sixteen Ages. What Sence or coherence have we in this mans writing? But of this egre∣gious Cheat more presently.

16. He asks. 4. How the measure should be found exactly agreeing by those sent to exa∣min it, when Thomas de Novaria saith, that he lately found out the only true foundations lar∣ger than the Angels Chappel there built? And he places Thomas de Novaria in his Context with à blind marginal Note. Quaresm: (abbre∣viated) Elucid: terrae Sanctae Lib. 7 c. 5. Whe∣reas, Franciscus Quaresmius should have been cited as the Principle Author, and Tho∣mas à Novaria brought in as à witness by Quaresmius, for so he is. But the D^r thought

it best to cast à mist before the eyes of à vulgar Reader for fear of having his notorious fraud discovered, which I will now lay open.

17. Quaresmius, Tom. 2. Elucidat: terrae Sanctae. lib. 7. cap. 5. Pereg. 3. page 837. set's down the long relation of Thomas à Novaria, where wee are told first, what difficulties both he and his companion. P. F. Iacobus encoun∣tred in their Pilgrimage to Nazareth, yet by God's good assistance overcame all. Then, p. 8••8. Colum. 2. paulo post medium, has these words. Locum igitur Sanctum ingressi &c. We entered into the holy place at Nazareth, on whose foundations the house of Loreto once stood, and being led into the dark Cave where the Sacred Virgin was saluted by the Angel, we reverently adored there, and soon after be∣gan to clense the holy Sanctuary, and blessed that old Altar of the Annuntiation which the long-since living Christians had erected. Much more followes of great Miracles wrought in that place, and of two Pillars set up by the ancient Christians, as à Memorial of the An∣gels Saluting our Lady &c. This is all Thomas à Novaria hath to our present purpose in Qua∣resmius his 5. Chapter, whereunto the Dr remit's us, and you see its granted, that the Chappel had stood there without mentioning its being now at Nazareth, neither have you any word of those larger foundations in that Chapter, whereof the D^r speak's. Now if he say, our Ladies house stood indeed once at Nazareth, but afterward was destroyed; turn to the fore∣going. 4^th. Chapter in Quaresmius, and you will find the Dr's whole fraud, or malice ra∣ther

unmasked, by his own quoted Author Thomas à Novaria, an Eye-witness of the Evi∣dence.

18. For the better understanding of the whole Story, and the Dr's jugling, please to note with Quaresmius. §. Tertio. That Iacobus à Vandosma, à man most industrious and ac∣curate, gives assurance, that in the place at Nazareth (from whence the house of Loreto was carried away) another little Church, called the Chappel of the Angel, or the Church of the Annuntiation, was built, not just equal to the old foundations of our Ladies Chamber, but lower, upon the Floor, or Pavement, and in à straiter Compass. Wherefore, saith he, the Chamber next to the dark cave being taken away by the Ministry of Angels, in place of it, this other Chappel was erected, having some addition of polisht stones laid by the inward foundations of the house of Loreto, to support better the whole fabrick of the Angels Chap∣pel, and this the ancient Christians adjoyned. Now, saith Novaria, we (Viz. Himselfe and Jacobus à vandosma) meddled not with the inward enlargement, but beginning from the old and true foundations of our ladies Chamber, drew à right line, measured them exactly, and found to our great Joy this place in Naza∣reth, per omnia, every way just equal to the foot of the foundations of the Holy house at Lo∣reto. All things perfectly answer one another, all things exactly agree between this Chappel at Nazareth, and the holy house at Loreto. Dempto quod dixi: excepting what I noted of the inward enlargement, whereby the Angels

Chappel, drawn in à little, is not fully so large as the foundations of the house of Loreto are. These truths saith Novaria we publish upon our certain knowledge, for the comfort of all faithful People to the end, that no man may hereafter doubt in à matter of so great Con∣cern.

19. Reflect, courteous Reader in passing, before we return to the D^r, how earnestly would Novaria and Vandosma have stood for the still quiet owning, so great à treasure as the Sacred house of Loreto is (till now,) could they have done it in justice or conscience? How eagerly would they have pleaded. Olim possi∣deo, Prior possideo. We here at Nazareth, not you at Loreto, preserve yet in being the Sacred Chamber, where the Angel saluted the Virgin, and God became man; had either Tradition, or any Authority boy'd them up, or patronized their cause? But no such Opposition was made. No. They contented themselves with the Angels Chappel, which they had under their charge. Anno 1626. and convinced by Eviden∣ce, frankly acknowledged the Translation of the house to Loreto to be most true, and so likewise doth the whole Church of God, (wit∣ness Quaresmius. C. 4. fine) Popes, saith he, have granted great Indulgences and Priviledges to the Holy house of Loreto, the frequent Concourse of People still honour it, God most certainly hath wrought great Miracles there, and done the like even in this at Naza∣reth. And though, saith he, the Translation of the house of Loreto may in some things seem contrary to Sense which is fallacious, yet Sense

of lesse value, ought to be postposed, and all due respect given to the judgement of the most wise, who never called the Miraculous Translation into Question. Among these wise he numbers at the beginning of his. 4.^th Chapter, Canisius, Mantuanus and stiles him Lauilatissimum Theolo∣gum, à worthy Divine, Hieronymus Angelita, Secretary to the Common wealth of Recanati, à most diligent and sincere man, witness his whole book of the house of Loreto. Baronius, Rutilius, Benzonius, and finally Franciscus Alcarotus in Itinerario terrae Sanctae, besides many more, cited by these Authors.

20. By all now said, you see the Dr's fraudu∣lent and unjust Proceeding, when he asks. How the Church of the Annuntiation at Nazareth should be removed to Italy, and yet remain still at Nazareth by the constant Tradition of the Eastern parts? Has this man any Conscience think ye, when upon à meer cheat he would perswade the Reader, that our Ladies Chappel was never translated to Italy, and to his eternal discredit, ground's the Cheat upon à gross errour, in not distinguishing between the Church of the An∣nuntiation, and the translated Chappel? To take away all shift and evasion. He either makes the Church of the Annuntiation one and the same with the Chappel of Loreto, or different? If the Same; All Authors, as you have heard, flatly contradict him, and there is no Tradition con∣stant or unconstant for that. If, which is most true, they are distinct Chappels, his Question is no less fraudulent than impertinent, for suppose à distinction of these two Chappels, the one may well remain at Nazareth, as it doth, and

yet no way clash with the Translation of the other to Loreto, as we have amply proved already. Be it how you will, the D^r is Sha∣mefully out, for if our Ladies Cell where she was Saluted by the Angel be at Loreto, we have our intent: and if it still remaine at Nazareth, the Dr's Scruples of an old house lasting so long without decay, and escaping ruin in the General devastation made by Vespasian, are sen∣celess and signify nothing, but thus much only, that the D^r writes he knowes not what.

21. The second Cheat concern's the com∣mensuration made between the Angels Chap∣pel, and the ancient foundations of our Ladies Chamber found larger, saith the D^r, than the Angels Chappel. We ask here for à further discovery of his fraud, what he mean's by the Angels Chappel? If he Speak of the house of Loreto (and this he must mean or nothing) his errour is intolerable, as is now made out. In case he would only Say, that the old foun∣dations of our Ladies Chappel are larger than the Angels Chappel built upon them, Thomas à Novaria hath given à full account thereof, and told you, that the Angels Chappel drawn in à little by reason of an addition laid to the old foundations of our Ladies translated house, Non adaequatur (to use his words) answer's not exact∣ly, and this makes not at all for the Dr's pur∣pose, yet clearly laies open his malice or igno∣rance, if not both together.

22. Ponder now, courteous Reader on the one side the proofs produced for the Miracu∣lous Translation of the Sacred house of Lore∣to; weigh well on the other, how pittifully

the D^r fumbles, while he impugn's it. You have not from him so much as one Argument (excepting à few Negatives) brought against it. You have not one Author alledged, that call's the Miracle into doubt, and though here∣after he quotes some Catholick writers, that in his eyes seem to question such and such à Story, yet in his handling the present Relation of Lo∣reto, he is wholly silent, and gives you none, but himselfe, calling it an incredible fiction. Ponder I say these things well, and you will se how powerfully truth outfaces falshood, and must conclude, with Petra Sanctae. P. 39. Those seem not men in their wits, that boggle at so clear à Miracle? What saith this Author? Will these Hereticks upon the Authority of Pliny. L••h. 2. C. 8. believe by humane faith, that two Mountains neer Modena rose up, vio∣lently justled one another, and again returned to their old Postures? Can they believe, be∣cause Authors say it, that some Cities in Syria seated upon Mountains were thrown six miles off into à Plain and there remain'd entire without dammage, and here doubt whether God can remove à little house from place to place? In doing so, they must either Que∣stion his Omnipotency and this is madness, or scruple the fidelity of Authors already produced, which are not inferiour, but far more Credi∣ble, than either Pliny, or Theophanes.

CHAP. V.

The Dr's Frivolus Objections against the Miracles wrought at Loreto, dissolved. A word of his other frauds.

1. TO insist in this place upon the evident known Miracles wrought by the Inter∣cession of the Blessed Virgin at Loreto, or to mention the Donaries offered there as Testimo∣nies of gratitude, would be only à Transcription of what Tursellin, and other writers have am∣ply performed to my hands. In à word. Our Saviours own Miracles (The blind see, the lame walk, men possessed with Divels, free'd &c.) have been manifestly done at Loreto. To relate all or halfe, would require à Volume. I must therefore wave them, and remit you to Tursellin for further Satisfaction, my task being only to encounter the Dr's more than Childish Caviles against some few, he quarrels with. One related by Tursellin. lib. 2. c. 18. is briefly thus.

2. A certain Priest of Dalmatia taken by the Turks was urged to renounce his Religion, but would not, still calling upon Christ and the Sacred Virgin, whereupon the barbarous Turks threatned to pull out his bowels if he did not curse them both, which by no threats he would do, but contrarywise made à vow to our Lady at Loreto, that if he lived he would goe thither in Pilgrimage. In à word, they open'd his brest,

pulled out his Entrails, put them into his hands and bid him be gone. The Priest went away, and after many daies journey came to Loreto, shewed there his open brest and entrails in his hands to the Officers of the Chappel, gave thanks to the Virgin Mother, made his confes∣sion, received the Blessed Sacrament, and dyed there. The Entrails were hung up in the Chappel till they were nigh consumed. You may see the rest of the Story in Tursellin, now cited. is not this à Swinging Miracle, saith our Dr? Pray you mark what à Swinging answer he return's to it. To ask, saith he, how à man can breath without his lungs, or live without à heart, or by what ves∣sels the Circulation of bloud was performed, were but to gratify Carnal reason too much, and he saies well, for just so an Atheist to gratify Carnal reason, might propose as wise à Que∣stion, and ask. How Moses. Exod. 3. Saw à bush burn without being consumed, for this as much transcend's the force of Nature, as to se à man breath without his lungs, there∣fore saith is required, Humane faith in one case, Divine in the other. Marry, saith the D^r (and here is his swinging reply) men must certainly have great store of faith, or folly rather and impu∣dence, that dare call these Legends by the name of Authentick Testimonies. Is not this, think ye, à profound refutation of à Testimony so evident, that Tursellin hold's it à sin to doubt of it. I say Evident, all circumstances considered, however be it less, the Dr's answer is childish, which amount's to this. He either will not, or cannot believe the Story, Ergo it is false? After this strain, should an Atheist say. I neither

will not can believe the Miracles in Scripture, he would prove as well (that's nothing at all) those Miracles to be false, as the D^r doth this, for all he brings against it, is only his own bare and blunt denial, and cannot an Atheist be as blunt as he? O! but Scripture Miracles are better grounded. What then? That help's not the D^r at all, for here we parallel not the cer∣tainty of Scripture Miracles considered in them∣selves, with others believed upon Humane faith, but compare this Dr's simple Impugnation with that of Atheists, and say they are both alike, ridiculous, foolish, and weightless.

3. The D^r goes on. There are very few Persons in the World but at some time or other of their lives, do meet with extraordinary deliverances, either from diseases, or other dangers. If any of these had gone to Loreto, and there acquainted the Panitentiary with it, it had been entered into the Tables and preserved (as à Tooth-drawer doth teeth) for the reputation of the place. I set down these ungodly words, to shew you the virulent hu∣mour of this man, who in stead of proving, rail's, and Calumniat's, for its well known that no Miracles enter the Tables at Loreto, or any other holy place, but such only as after most rigid examination are prudently judged, not casual deliverances, but works above the force of nature. Read Tursellin lib. 3. c. 25. and see how Miraculously à young woman of Sienna, stark blinde, and wholly despaired of by Physi∣cians, recovered her perfect sight in the Pre∣sence of many, while she devoutly prayed to our Lady in the Chappel of Loreto. Raphael Riera set's down the Miracle, and saies he was

present when God did the wonder. Can this, which most deservedly entred the publick Tables, be called one of the Dr's extraordinary Deliverances? If so, why was not the blinde Mans cure wrought by our Saviour. Iohn the 9. Undervalued by the Jewes, and thought only an extraordinary Deliverance, but no Miracle, because the Spirit of Atheism will have it so.

4. In the next place our D^r fiercely op∣poses the Miracle wrought upon Pope Pius the second, an old man broken with Labours, and besides, much afflicted with à dangerous Cough, and à burning Feaver. The good Pope as Tursellin relates. Lib. 1. c. 26. having offered his Gift of à weighty golden Chalice to our Lady at Loreto, and made à Vow to visit the place, implored by earnest prayer, the blessed Virgins favour for his speedy recovery. No sooner had he done so, saith Tursellin, but his Feaver in à moment went off, the troublesome cough left him, his weak and feeble limbs worn away with à long Infirmity regained Strength, and this very suddenly. Pius therefore willing to comply with his vow, undertook his journey towards Ancona, and Loreto, and the neerer he drew to Loreto, the better he found himselfe in health, being there strong and well able, he performed his promise, and from thence went to Ancona, where (old as he was) he stayed in the Summer∣heats expecting the Commander of the Venetian Navy, but at last wearied out with delay and age together, relapsed into his Feaver, and there dyed. Here our D^r begins to flutter. Call you this à Miracle? I know not, saith he, what kind of Miracles the Lady of Loreto works, I am

sure Christ and his Apostles never wrought such. You erre grossly Mr D^r, Christ our Lord, Luke the. 4. 38. Presently cured Simons wives Mother sick of à burning Feaver, who Presently arose and ministred to them. And thus Pope Pius, forth∣with, in à moment recovered health. But saith the D^r. Away the Pope goes for Ancona and there dies of his feaver, and is dying of à disease à Mira∣culous Cure? Here he cheat's egregiously, be∣cause à very considerable time passed between the Popes recovery and his death, as is clearly gathered from Tursellins whole Naration, therefo∣re, unless the D^r would have an old decayed man to live alwaies, I know not what he would say. Again, suppose that an accident caused by the heats at Ancona, and à wearisom expecting Soul∣diers there had taken away the Popes life sooner, can this impair the clear evidence of the Miracle done? Pray you imagin, that some ex∣traordinary heat had bereaved Lazarus of life à whole Month after he rose from the dead, or, that one by chance had put out the eyes of the blinde Man, cured by our Saviour; would either the one or the other Cross Casvality have made Christ's Miracles lesse famous, void, or uneffectual? Yet thus the D^r discourses while he saies à Miracle is à perfect work, and that dying of à disease is not Miraculous, never reflecting on the respite of time, or the unexpected Accident which intervened between the Popes Cure, and his death. These circumstances (and it was for the Dr's purpose to embellish the cheat) he silently passes over, and too nimbly tell's us. Away the Pope goes for Ancona, and there dies of his Feaver.

5. The D^r having done with Pope Pius,

unluckily fall's into another foul errour, and wrong's Tursellin very much. Tursellin Lib: 1. c. 26. Gives three reasons why S. Vincentius, S. Antonin, and the ancient Italian Writers o∣mitted to mention the Chappels Translation. First, S. Vincentius lived in Spain the time of à troublesome Schism, what wonder therefore if the rumour of the Translation got not thi∣ther? 2. S. Antonin and the other more an∣cient Historians had their Country entangled in à fearful Civil war, which might well obstruct the certain knowledge of it; as to them. 3. Saith Tursellin, none perhaps of the ancient writers mentioned the Translation, because as yet it was not approved, or confirmed by the Popes Authority. The wonder therefore of à house carried from one Part of the world to another being so uncouth and strange, they prudently waved it, least they should seem to utter vain and incredible things. But Blondus not∣withstanding, almost as ancient à VVriter as S. Vincent and S. Antonin, and one that alwaies wai∣ted on the Pope, gave as you have heard above, an Excellent Testimony, and asserts the Miracle as most undoubted. It is true, before the wonder∣ful cure wrought upon Pope Pius, the House had not the renown, which it gained afterward by that illustrious Miracle the whole world over. This is briefly the substance of what Tursellin hath.

6. Now mark how fraudulently the D^r deal's with him, First, he wholly waves the main reasons alleged by Tursellin concerning the Silence of the Italian Writers and then seek's advantage from the little fame Loreto had, be∣fore

the Miracle wrought upon Pope Pius, which, saith he, is the reason Tursellin gives, why Vincentius, Antoninus, and the other Italian VVriters take no notice of it. It may passe for one reason, M^r D^r, but neither is it the only, or the Chiefest; for the difficulty of Schism re∣spectively to Spain, the Intestine war raised in Italy, and the want of approbation from the See Apostolick in those dayes, are Tursellin's main grounds, all waved by you. Yet worse followes. Those, saith the D^r, who did take notice of it as Blondus, yet doe not mention the Translation, least they should seem to utter vain and incredible things. A very Substantial reason I con∣fess. Thus the D^r. A very Cheat say I Re∣flect Reader, would not any man who read's these lines in the D^r, take it for granted, that Blondus with others omitted to mention the Chappels Translation, for fear of publishing vain and incredible things? Yet Tursellins words beare à quite contrary Sence, and relate not at all to Blondus, but oppose his Testimony, plainly speaking of the Miraculous house, to the Silence of ancient Authors, that said nothing of it, for the reasons already mentioned. Tursellins words are these. At Blondus illorum fere aqualis &c. But Blondus almost equal to the other gave an illustrious Testimony of it. Now our D^r pervert's the whole Sence in making the word At, or but, in this place to signifiy, As. Read Tursellin, and the Dr's fraud will ma∣nifestly appear. Perhaps He may say Blondus in express terms speak's not of the Chappels Translation, least he should seem to utter an in∣credible thing. Suppose this were in it selfe true,

as it is most false, the D^r yet cannot by this Shift clear himselfe from jugling, or ever make it out that Blondus Said so.

7. What followes next in the Dr, is no∣thing but Raillery or rather à whole List of unproved Calumnies told one after another, as of Miracles growing very frequent, of Peoples Superstition and Credulity, of the abuse of Priests, who make their Tables by the confident affirmation of persons that tell Stories of Miracles. And thus in all likelihood, saith the D^r, Riera the Poenitentiary was abused.

8. In passing take notice of his childish Proof. In all likelihood. So in all likelihood the Iew, whom our Blessed Lady freed out of Prison was à forged tale. Tursellin relates the true Story. Lib: 4. c. 12. and therefore I wave it. But no doubt, saith the D^r, the Ve∣netian Courtesan was à person of great credit, who having spent many year's in that trade, came to Loreto full of à strange Miracle. The D^r scorn∣fully derides this poor Penitent's afflicted con∣dition, but Tursellin lib: 3. c. 27 if you attend to all circumstances, makes it undoubted.

9. Briefly. The young woman born in Sicily, led it's true, à lewd life at Venice, but weary of it, at last became very poenitent, and turned what she had into Iewels and ready mo∣ny with intention to see her own Country a∣gain, yet in the way purposed to visit Loreto there to bewail her whole life, and to make à general Confession. She took with her for à Guide one thought trusty, but it proved other∣wise, for the perfidious Man when they came to the wood of Ravenna rob'd her of all the

wealth she had, cut her throat, desperataly woun∣ded her, ran away, and left the poor Creatu∣re desolate Swimming in her own bloud. In this sad condition she often implored the help of the Blessed Virgin, who presently appea∣ring, cured her wounds, and filled her Soul with heavenly comfort. Now while she was devoutly on her knees giving thanks to Al∣mighty God, and singing praises to the blessed Virgin for the cure wrought on her mangled body, Providence so ordered that some Mu∣letters passed by, who finding her all bloody in her undermost linnen wear (all the Rogue had left her) cast upon the halfe naked creature à course Coverlet, set her on à Mule, and carried her to Ancona, where she begg'd some poor cloaths and from thence went joyfully to Loreto. Comming thither, She first confes∣sed and complied with her vow, then made à relation of the whole danger past, and gained credit by shewing the marks of her wounds, chiefly that about her neck, like à Ievvel or shin∣ning Neclace 2. by her virtuous and devout life at Loreto, for she prefer'd that holy Place be∣fore her own Country and lived there many year's, exciting others by her Innocent and most laudable example to Piety, and devotion. The rest you have in Tursellin:

10. The D^r goes about to refute this Story by proposing à ridiculous Question. VVas not, saith he, the Blessed virgin very kind to à Cour∣tesan? He might with the like ungodly Spirit have proposed as wise à Question, and ask'd whether our Saviour was not as kind to the vvoman taken in Adultery. Iohn. 8. 3. to whom

he said, Goe and sin no more? And this very effect of sinning no more after our Lady had wrought the Cure, really shewed it selfe in this poenitent Convertite, who lived ever after innocently, and free from all blemish of impurity. What followes in the D^r is not worth refuting. First, he excepts against the single Testimony of this woman, insufficient to make the Mira∣cle credible, whereas Tursellin gives for fur∣ther Proofs the marks of her wound which could not be feigned, and her virtuous innocent life perseverantly held on without change, to her dying day. These are pregnant Circum∣stances. Yet is it not possible, saith our D^r, to sup∣pose that the Priests for the reputation of their house, may help out à lame Miracle with an advantagious Circumstance or two? D^r look to it. Far sweeter and more advantagious Circumstances have drawn you to Chear the world as you have done, not by relating Miracles (for you have none) but by writing manifest untruths laid open before your eyes. These Priests (hitherto of unstained Credit) you could never yet tax of one falshood, but by unproved Suppositions, which overthrow all the Miracles in Scripture. Come close if you dare to the point, and shew me but one lame Miracle recorded by these Priests, and in lieu of that, I do hereby engage to de∣monstrate no lame but twenty swinging, gross, and palpable untruth's in your Books. Is not this plain dealing?

11 Much worse followes in our D^r, who after à long tattle of rich Iewels and silver Shrines presented to our Ladies Chappel, talk's of vast endowments which may tempt men to

strain à little in such trifles as à few circumstances are. I answer, it is very true, that S. Andrewes Church in Holborn is not so enriched with Je∣wels, Chalices, or shrines as our Ladies at Lo∣reto, but, Sr, know, these are immoveable treasures belonging to the sacred house no wayes appropriable or beneficial to particular Priests, more than to look on them. Concerning the Cavil of vast endowments, I dare boldly avouch, that D^r Still: drawes vaster Incomes from his Cure and Prebendship, than any three Priests get to themselves at Loreto. And may not such Revenues think ye tempt the D^r to strain far, and help him on, to publish the open untruths found in his writings, when to use his own words, there is such à reward for lying? Believe it men need not to propose Cassius his Question, Cui bono. For the D^r will tell you, he has got well by his Trade. If he be not à loser at last, he has better luck than many à poor Priest, at Loreto.

12. Having thus briefly shewed the Dr justly blameable in that he wrongfully accuses others, I am, as I said, in the next place after his talk of Shrines and Iewels to contest à little with him about his bitter Invectives against Tables hanging upon walls, wherein Miraculous Cures are expressed to the end, Pilgrims may be better informed of Gods wonderful works done by the Intercession of our blessed Lady, and other Saints, now happy in Heaven. Can any one Imagin, saith he, if all the Miracles of Christ and his Apostles had been done in this manner, and the Testimony of them only taken from Tables hanging upon walls, that ever Christianity would

have prevailed upon the Ingenuous part of Mankind? I stand amazed at the strange procedure of this exasperated man. What can he mean by these empty words. If the Miracles of Christ and his Apostles had been done in this manner. The manner is clear, Christs Miracles were first really wrought, take for an Instance the raysing of Lazarus from the dead, and tell me, if either of his Sisters, Mary or Martha, had written the whole Story in à Table, and hanged it upon à wall in their Castle, whether that would have prejudiced in the least our Saviours Miracle, or proved an offence to any? No certainly. Our offence is no more, We prove Miracles to have been truly wrought at Loreto (first seen by Ey-witnesses) and to preserve à memory of them Some (after rigid exami∣nation, and approbation given by the Prelat's of the Church) are appointed to express the work's of God in Tables? It is hard to find any thing amiss here. Unless the D^r will have all Tables Cashier'd and be angry with God, for writing the ten Commandements in Tables of Stone, or rail at Moses who comming from the Mountain. Exod. 31. 15. carried the two Tables of the Testimony in his hands written on both Sides. There is yet more of this weightless stuff. The Miracles of Christ and his Apostles, saith the D^r, were not taken from any Tables hanging upon walls, but were wrought in the view of his Enemies &c. I answer, neither is the Original Testimony of Miracles done at Loreto, taken from any written Tables; these serve only for à Memorial of what God hath done, the primary Evidence is taken from

those Ey-witnesses (long since perhaps dead and gone) who saw them wrought. And must not all discourse thus of the Miracles related in Scripture? Scripture t'is well known, gives no Evidence of its own Miracles, but supposes them truly done, and makes them to us matters of Divine Faith: So these Tables lay not be∣fore you the Primary Evidence of the Miracles there related, (for that is truly supposed) but make them credible upon humane faith.

13. To the Dr's second Cavil of Christ's Miracles being publickly wrought in the sight of enemies, I may well say, thanks be to God. that our Saviour has now more friends, than he had at his first preaching to the vvorld. Believe it, Miracles wrought in the Church evident∣ly seen by both friends and Enemies, have gained many, Witness that strange wonder done at Zaragosa in Spain, of S. Januaries blood boyling up, and the Evident cure wrought upon John Clement. Now if any of these prodigious things contrary to the common course of nature, had been written in publick Tables, as they are yet preserved upon Record, would, that think ye, have impaired their Credit or made them lesse Miraculous? It is à plain degree of madness to Judge So.

14. We have in the next place à Swinging Objection. They, saith the D^r, who attested the Miracles of Christ and his Apostles did not sit to receive Presents, or to tell tales, as he thinks those at Loreto do. One word, M^r D^r. We read. Act. 4. 35. That after the Apostles had given Testimony of our Saviours Miracu∣lous Resurrection, very many sold what they had,

and laid all down at the Apostles feet, so Io∣seph, called Barnabas sold à piece of land, and brought the money to the Apostles. Did not those blessed men receive Presents for pious uses? Please now to Consider. All that belongs to the house of Loreto, is either reduced to the temporal means given by Pious Christians for the necessary maintainance of those who serve the Chappel, and do you not know saith the Apostle. 1. Cor. 9. 13. That they who mi∣nister in the Holy place, eate the things that are of the holy place: and they that serve the Altar participate with the Altar &c. Now if D^r Still: except against such Donations, he is to quit the Rents of S. Andrew and his Prebendship too, for these Originally came from the charitable Liberality of the like devout Christians, who cast their wealth at the Apostles feet, though (God knowes) they never intended that such men as the D^r is, should enioy them. Or. 2. He Cavils at the Donaries presented to our Lady at Loreto, and these, whether votive Oblations for the attaining favours, confident∣ly hoped; or grateful acknowledgements of favours received, though they add nothing to the Priests Temporals, yet are praise worthy and approved by Antiquity. Read the an∣cient and Learned Theodoret. Tom. 4. Paris print. 1642 Sermo: 8. de Martyribus p. 605, where speaking of the glorious, and well adorned Temples of the Martyrs, he saith. I, and others often meet there together, and we sing praises to Almighty God. Those that enioy perfect health beg à continuance of it, the infirm or diseased sue by their prayers for health. Women barren, petition

to become Mothers, and when their request is granted, they pray that the Children may be pre∣served from danger, yet we goe not to these Mar∣tyrs as Gods, but pray to them as Intercessors &c. But how doth Theoderet show that those who ask with Faith and confidence, obtain what they petition for? He answers. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. The Donaries offered by good People openly witness that many have been cu∣red, whereof some hang up little pictures of Eyes, others of feet, others of hands, made of gold and silver, and these Images presented by such as have recovered health, though little, are acceptable to God, and testimonies of the favours received. Now if larger gifts have been offered at Loreto, they yet come short of the Primitive Christians Zeal, who laid down all they had before the Apostles feet.

15. Our D^r. P. 461. Still vexed at the hanging up of Tables, tell's us, it is à practise taken from Heathens, among whom nothing was more usual, than to set up votive Tables in the Temples of their Gods. I answer. If the D^r will have the Tables at Loreto taken down, because it Seem's à Heathenish custome to keep them there, He ought to pull down S. Andrewes Church in Holborn, and publick∣ly disswade the whole Nation from building any more Steeple houses, for fear of doing what the Heathens did. Here, S^r, is the whole force of your Argument (which to me appears nonsence) Se how it run's without legs. Christians in somethings do, and ever will

do, as the Heathens did, That is, they eate, drink, and sleep, they make Churches and frequent them, they hang up their Tables (I have seen some in Canterbury Church) as you not long Since hung up the Table of the Ten Commandements in your Churches. Ergo, both you and we are Heathens, and with as good Logick proved Geese, because à Goos goes upon two legs, and so do all men, whe∣ther Heathens, or not. It is your very Ar∣gument easily put in form, Mr Dr. O! but the Heathens set up their votive Tables in the Temples of those Gods they were addicted to, some to Neptune in case of escape from Ship∣wrack, others to Isis and Aesculapius in case of recovery from dangerous diseases, and the same custome faith Lambin upon Horace, con∣tinues still, only in stead of the Heathen Gods, we do it to the Virgin Mary, or some Saint. And is not this à vast disparity? Observe well. The Heathens make their votive Tables or prayed to wicked dead wretches, whom they falsely called Gods. We pray to the Blessed Virgin most certainly in Heaven, and likewise to other Saints now glorious in Blisse, and say they are not the supream God, but Creatures made by his Omnipotent power. Ergo (and mark the nonsence, or dull Consequence) we do as Pagans doe, though most opposit to them in our Proceeding.

16. It is here needless to insist longer upon this particular, seing Dr. T. G. in his late learned Treatise. Catholicks no Idolaters. Part. 3. c. 1. hath stoutly foyled the D^r, and given à plain disparity between Catholicks honour

relating to Saints, and the Heathens worship towards their Inferiour Deities. All I am to take notice of in this place, is the impertinent sim∣plicity of D^r Still. Who bring's in à whole drove of Poets, Virgil, Ovid, Tibullus &c. Men∣tioning what Lambin upon Horace had obser∣ved. But to what purpose, unless it be to show his skill in Poetry, I cannot Imagin, yet well remember that when Baptista Mantuanus, an excellent Poet, à Christian, à good Divine, and à Religious Man, was cited above to authorise the Translation of our Ladies Chap∣pel, the D^r discarded him with à flurt of his finger. No wonder, saith he, if Mantuan found the story fit for à Poets brain to work upon. And here, Heathens, and prophane Poets, are with great gravity Vshered in, to Countenance Lambins loud lye: Viz. That we honour the Blessed Virgin just as the Heathens did their false supposed Gods. In this occasion it seems the Poets brains were sanctified, and had very fit matter to work upon.

17 A main Objection remain's yet untou∣ched, and is taken from à remarkable Testimony of Diodorus Siculus given of Isis in Fgipt. Biblioth. Histor. Lib. 1. p. 22. This Isis had great skill in Phy∣sick, and being advanced to Immortality took great content in the cure of men, to whom she often appea∣red in their sleep, (as saith the D^r, it is in very many of those of Loreto) and shewed great readines to help them, The evidence whereof, is not taken from the Fables of the Greeks, but is proved by matter of fact, for the whole world bear's witness to it, by the honour given her. In à word she cured many given over by Physicians, the blind and lame have been

healed by her, and which is more, saith Diodorus (the D^r wisely leaves it out) this Goddess in∣vented à strange Medcine able to make men im∣mortal, nay, she restored life to dead Horus, the last King of Egipt, and if you desire to hear what Isis said of herselfe, turn to the next Page in Diodorus. I, said she, am Queen of this whole Coun∣try. The law established by me no man shall break. I am the Eldest daughter of the great God Saturn. I am both wife and daughter to King Osiris. I am she that first invented all kind of grain and Corn. I am the that dayly rises in the Dog-star. These Fop∣peries and à hundred more you have related of à Heathen, and written by à Heathen, our wise D^r tells gravely, as à remarkable Story against the honour given to our Blessed Lady, and bid's. E. W. Produce more Authentick Sto∣ries than these are.

18. What can the D^r drive at think ye? Will he perswade the Reader that Isis (the like is of Ceres and the Statue of Hercules cited after∣ward) in real truth wrought such Miracles? Did she who believed not in one true God, effectually raise the dead to life? Did She restore sight to the blind, and health to the lame? Grant this; The D^r highly disparages our Saviours own Miracles and takes from them life and Vigour, in à word all Credibility. Observe my reason. Had the D^r been present when Christ raised Lazarus to life, or cured the blind man in the Gospel, might he not have slighted those won∣ders, and said that the Goddess Isis had done as much as these came to, for she restored life to King Horus à long time dead, as the Egiptians

recount upon undeniable Authentick Testimonies saith the D^r. She also cured many blind and lame, if therefore her Miracles are true, might not the D^r have Said, y ours, o Lord signify nothing to me, while you preach à quite Con∣trary Doctrin to Isis and confirm it, as you tell us in the Gospel, by works which no other (least of all Heathens) had ever done, and here we shew you by à remarkable Testimony, that Isis, Ceres, and Hercules did before you came into the world, works as great as yours. How shall we discern between the true and the coun∣terfeit wonders? Or shall we say all are alike true, or all alike Counterfeit?

19. On the other side, if the D^r Quotes not this remarkable Testimony to prove the truth of these Heathenish Miracles, but hold's all meer fictions. To what purpose hath his Testimo∣ny place here, or upon what account is it so remarkable? For, if we may truly suppose, that the Infidel Isis never raised à dead man to life, or cured the blind and lame, it is senceles to infer from thence, that God by the Intercession of our Lady never wrought any such Miracles, when to Confront the D^r, we produce (as he desires) undeniable Evidence, and appeal not only to Miracles wrought at Loreto, which as you have heard he turn's off with jeers, but more over, lay before his eyes those two late Miracles most manifestly wrought upon Iohn Clement at Montaigu, and that other done at Zaragosa. I am forced often to remind the Reader of these Miracles, because its à shame to se how un∣worthily the D^r in his whole ensuing discourse

(like one that would fain bite, but dares not) here and there twitches at them, but at last van∣quished with Evidence and quite dashed out of Countenance, Silently sit's down and fairs no∣thing. Queen Christina of Sweden Proceeded otherwise, when being at Bruxells she heard much of the Latter Miracle, and treating with the Gouvernour there, Count Feuntsaldaria, asked whether his Excellence could procure her an Authentick Testimony of it from Zaragosa? The Count answered, he both could and would procure it from the Bishop of the place, and if need were from the Magistrate also, and, as I am certainly informed, did so. Where∣upon the Queen received great satisfaction, prudently judging it à thing morally impossi∣ble, that the whole Kingdom of Spain (to say nothing of other Nations) should be led by the nose, to own that as à true Miracle, which our D^r must say was Leger demain, or à jug∣ling trick of the Spanish Clergy, and of all those witnesses that swore to it. But of this subject more hereafter, when we examin, whether Heathens and Hereticks ever wrought true Miracles. And. 2. show, how the Miracles of Christ and the Church may be discerned from the Counterfeit wonders of God's Enemies. Thus much concerning the Translation of the holy house at Loreto, judge, Courteous Reader, whether we have not found the D^r Shamefully out of the way, in his Pilgrimage thither, and we Shall, I assure you, find him as very à Strag∣ler in his further Travels to Compostella &c. when we Prosecute the remainder of his En∣quiry,

which, God willing, I intend to perform at better Leisure. In the mean, what you have now set down, may well give the D^r à Present entertainment, and 'tis more, I believe, than he Can answer.

Notes

• Miracles in the Church fore-told by our Saviour.
• Our Sa∣viours Sin∣gular prero∣gatives in working Miracles.
• These prero∣gatives more particularly, Specifyea.
• Our Asser∣tion of grea∣ter wonders, proved
• Conversion of Nations, greater,
• The Necessi∣ty of Mira∣cles, laid forth.
• Of what efficacy Mi∣racles are.
• Ancient Fa∣thers most plain for Miracles wrought in the Church
• S. Austins judgement.
• What the Dr Cavil's as.
• Not a word to S. Ber∣nard, retur∣ned by the Dr.
• Nor of the Miracles most evi∣dently wrought as Montague.
• A long sto∣ries, of the Drs frauds, and open Ch••••••ts.
• What is meant by Church Miracles.
• Another unworthy Cheat.
• A third Cheat, in denying all, and proving nothing.
• A fourth Cheat under〈…〉〈…〉 all Humane Faith.
• What force Humane Faith has?
• An Evidens clear Mira∣cle, wrought as Monta∣gue,
• Vpon Iohn Clement, amply rela∣ted by Lipsius
• The whole manner of the cure, declared.
• What Iudge∣ment the bost physi∣lians made of it.
• Caeso
• All Excep∣tions made against the Miracle wrought on Iohn Cle∣ment, are evidently improbable.
• This Mira∣cle as Mon∣tague pro∣claimed all over.
• A fift Cheat.
• By what Miracles, we argue.
• A sixt Cheat grounded upon the Strangeness of Miracles.
• Miracles recorded in Scripture, more ridicu∣lous to A∣theists, than Church Mi∣racles.
• What ought to be suppo∣sed, for à right Paral∣lel.
• How all faith is ruined.
• The Dr's Athcism.
• The Drs Consequence returned upon himsel∣fe.
• Miracles of undoubted Credit.
• Miracles approved by the Church never doub∣ted of by prudent men.
• A Simple Obiection.
• Evidences for the Chappels Translation.
• Of the great veneration given to the Chappel.
• This 3. vo∣lume is con∣tained in his 2. Tome.
• The stones of the Chappel, not found in Europe.
• S. Hierome and S. Paula visited this Chappel.
• Who enri∣ched is?
• S. Lewis prayed de∣voutly there.
• When, the house was by Miracle translated?
• The place where it first stood, and who saw it.
• The Tran∣slation con∣firmed by Miracle.
• The Mira∣cle mani∣festly pro∣ved.
• Alexander's zeal and forvour.
• Messengers sent to Na∣zareth, found by clear signs,
• The Chap∣pel removed thence.
• Where it was placed afterward?
• How disco∣vered?
• More proofs of the Chappels Translation.
• Other Evi∣dences.
• Of the Lord Frangipa∣nius his Monument.
• Messengers again sent, by Pope Clement.
• Their jour∣nay, and
• Further Voyage, to Nazareth.
• Account given, of their Iour∣ney.
• Teremanus published his relation.
• What two sworn Wit∣nesses de∣posed?
• Hieronymus Angelita his Testimony.
• Teremanus, much pray∣sed, by the Bishop of Recanats.
• The impro∣babilities the Dr must devour, without one witness for him.
• A further Confirma∣tion.
• Two memo∣rable Cir∣cumstances, related by Petra Sun∣cta.
• The Dr's ridiculous refu••tation.
• The Dr's Slighting Baronius,
• The imper∣tinent Ca∣vils of our Dr, laid forth.
• Ieers and Ironies the Dr's best and only Authors.
• The only Argument of Heretiks. against the Chappels Translation Drawn from the Silence of Authors.
• An Argu∣ment taken out of Baro∣nius spea∣king of Pope Ioan.
• A great wonder held by prote∣stants, never mentioned by ancient Author.
• Who con∣veyed this new Machi∣ne of prote∣stancy into Germany and Eng∣land?
• Silence, and à destructive Negative, the only grounds of Protestancy.
• Not one Essential of Protestancy in the whole Bible.
• A pure Eva∣sion, rejected
• What Pro∣testants are forced to grant.
• How diffe∣rent the Protestant Church is, from the Chappel at Loreto.
• The Obie∣ction Propo∣sed above, answered.
• Two reasons of Some Authors Silence.
• Three frauds discovered in the Dr.
• Favours obtained by the Inter∣cession of our B. Lady.
• What Blon∣dus evinces
• Mantuans Testimony
• Hovv the Dr dispat∣ches Man∣tuan.
• Leander Albertus his Testimony
• weakly ex∣cepted against, by the Dr.
• These three Messengers relation cannot be doubted of.
• What Cle∣ment the eight Com∣manded.
• You have Pope Cle∣ments Te∣stimony in Silv: Petra San∣cta cited, P. 31.
• A Conside∣ration for the Reader.
• The Dr err's in his quo∣tation.
• Whether Authors write or write not, the Dr bla∣mes them.
• Baronius refutes the Fable of Pope Ioan▪ by positive Proofs.
• The Conti∣nued Succes∣sion of Po∣pes, and the Authority of Anasta∣sius.
• Silence joyn'd to po∣sitive proofs, evinces what Baro∣nius inten∣du.
• More Au∣thors Cited.
• David Blundels ir∣refragable Argument.
• The Dr's endeavour to cheat the Reader.
• Florimun∣dus Raemun∣dus decryes the Fable.
• Weighty oc∣casions fully set down by Baronius,
• The Dr Wa∣ves,
• One Most remarkable.
• The main Matt••er examined.
• Marianus Saith not absolutely that Ioan was Pope.
• Other Au∣thors Speak Conforma∣bly.
• Molanus his Testimony.
• How the Fable of Pope Ioan, got abroad?
• The Clas∣hing of Au∣thors Con∣cerning Pope Ioan, ri∣diculous
• The Dr convinced by his own principles.
• The vast time that passed be∣tween the supposed reign of Pope Ioan and Martinas Polonus.
• Polonus much ble∣mished.
• The Dr's Strange O∣versight.
• Four of the Dr's Scru∣ples, Cleared.
• The sacred Chappel pre∣served by divine Pro∣vidence.
• The Dr a∣grees not with him∣selfe.
• His odd way in quoting Quares∣mins.
• The relation made by Quares∣mius,
• Taken from Thomas à Novaria.
• The Church of the An∣nuntiation erected, in the place, where the house of Lo∣reto once Stood.
• The measure of the old foundations taken, exact∣ly agree &c.
• Novaria and Vandos∣ma frankly acknowledge the Transla∣tion of the Chappel,
• So likevvise doth quares∣mius
• The Tran∣slation never called into question
• More Au∣thors quoted
• The Dr's fraud disco∣vered
• where his cheat lies?
• The Dr clearly con∣vinced.
• Another cheat concer∣ning the Commensu∣ration made, cleared by Novaria.
• Arguments alledged for the Chappels Translation, clear, and urgent.
• Against the∣se the Dr let's flie à few jeers and dissatis∣factory Ne∣gatives.
• What won∣ders Here∣ticks own upon huma∣ne Faith.
• Our Sa∣viours own Miracles, Manifest at Loreto.
• A Miracle Wrought upon à Priest of Dalmatia.
• A visible proof of the Miracle.
• The Dr's simple Ex∣ception a∣gainst it.
• The Dr and Atheists argue alike.
• What it is, we impugn in the Dr.
• A flat Ca∣lumny.
• Was the blinde Mans Cure in the Gospel ac∣counted only an extraor∣dinary De∣liverance?
• The Miracle wrought upon Pope Pius.
• The Pope suddenly Cured.
• The like Miracle wrought by our Saviour.
• How the Dr Cheat's.
• The Cheat made mani∣fest by two Instances.
• The reasons alledged by Tursellin, why some Authors omitted to mention the Translation.
• Blondus pro∣duced by Tursellin,
• The Dr wa∣ves Tursel∣lin's main reasons.
• The Dr for∣ces upon Tursellins words, à Sence quite contrary to 〈◊〉〈◊〉 meaning.
• Raillery and Calumnies.
• The Dr de∣rides the sad Condition of à poor affli∣cted Poeni∣tent.
• The Story of this young woman, briefly rela∣ted.
• How the was woun∣ded by à perfidious Guide.
• And mira∣culously cured.
• The Marks of her wounds, and innocent life, proofs of the Miracle.
• A Serious answer, to the Dr's ungracious ••eer.
• How the Dr argues by unproved Suppositions.
• A fair Offer made to the Dr.
• His Cavil of vast endowments, retorted.
• The Dr iustly bla∣meable in what he wrongfully accuses others.
• His simple exception against Ta∣bles hanging on walls,
• Retorted, and Shew'd à trifling toy.
• What Ta∣bles serve for?
• Tables give not the first Evidence of Miracles.
• An other cheat refuted
• Miracles publickly wrought in the Church.
• The Apostle? received presents.
• Donaries offer'd at Loreto, of two Sorts,
• both lauda∣ble,
• and appro∣ved by Anti∣quity, wit∣ness Theo∣deret.
• Little Ima∣ges of feet and hands, offer'd in the Temples of Martyrs.
• A ridiculous Objection.
• Heathens and Chri∣stians in Some things do the same.
• A vast dis∣parity be∣tween the practise of Heathens and Catho∣licks,
• Laid out la∣tely by à Worthy Do∣ctor.
• Dr Stilling∣fleets un∣worthy Pro∣ceeding.
• A vain Fable related by the Dr of Isis,
• All à long Dotage and Madness.
• How the Dr is urged, if he own the∣se pretended Heathenich Miracles, true.
• The Doctrin of Christ, and Isis, quite Con∣trary.
• If the Dr, as he must, account them Foole∣ries, they are pure Imper∣tinences.
• Miracles wrought by our B. Lady, most Cer∣tain,
• And held as Certain the whole world over.