of the fame Saint, that is shewn at different Churches. But they may be the Heads and Bodies of two different Saints bearing the fame Name. And if God has wrought Miracles by them both, pray where is the Ridicule of it? Miracles are only Teftimonies that they are truly the Reliques of fome Saint: but they never were pretended to be a Proof, that they are the Reliques of this or that particular Saint. And if the Owners of them maintain, what they think probably true, will their Mistake derogate from the Truth of the Miracles, which God works by them. Have you any more to say?

Mi- «

G. You may fee a large Collection of your racles, and the Monftrousness of the Legends, out «> of which they are taken, in a Book entitled, the « Devotions of the Roman Church, which will prevent «< my giving Inftances in all the Points before men- « tion'd. pag. 34. "

L. And, Sr, to prevent my giving Instances of the Falfehoods and Mifrepresentations contain'd in that infamous Libel, you may fee it answer'd in the Appendix of the true Church of Chrift shew'd, &c, pag. 476.477. &c.

G. Upon the whole, this Pretence of Miracles, ce the Legends, and Shops of Reliques, which are bought « and Sold, instead of a Proof, are the greatest Pre- « judice to Men of Sense against your Church. And « it is the foreft Blow, that Christianity has received: « While the common People put these Legends up- « on the Level with the holy Scriptures, as having both the fame Foundation, that is, the Authority « of the Church. Whence Atheists and Deifts take a « Handle to render both alike fabulous, pag. 34. 35. « L. Sr, if Atheism and Deifm were the Fruits of Popery, they would have had the Space of nine hundred Years before the Reformation to grow, and ripen

Sa

5.25. in this Nation. But England was a Stranger both to profefs'd Atheists and Deifts before the Change of Religion and thofe unclean Beafts had never enter'd into the Land, if the Fences of the Church had been kept up. But when those were broke down by the bleffed Reformation; When the Church's Authority was render'd precarious, and the Scriptures fubjected to the Caprice of every private Judgment then that Deifts and Atheists began to appear barefaced, and Christianity received the fore Blow fpeak of.

'twas

› you

But with what Face can you call the unanimous Teftimony of the Ancient Fathers a Pretence of Miracles? Have you the Confidence to tax St Athanafius, St Bafil, St Gregory Nazianzene, St Ferom, St Ambrofe, St Austin, and other fuch eminent Perfons, either with Forgery in Relating, or Weakneß in Believing the Miracles attefted in their Writings? What do you think of St Gregory firnamed Thaumaturgus, or Worker of Miracles, of whom St Bafil (L. de Spiritu Santo C. 29.) gives this Account, that he made the Devils tremble -- Rivers change their Course, and by his Prayers dried up a Pool, which was an Occafion of Quarrels between two avaricious Brothers? So that the very Enemies of Religion call'd him a fecond Moses.

What do you think of St Austin, who (L. 22. de Civ. Dei C. 8, and in his Sermons) relates above 70. Miracles wrought in his Diocess, when he was Bishop of it, at the Reliques of St Stephen in less than two Years Time? And affures us, that there happen'd more at the Reliques of the fame Saint in other Parts of Africa. Of this kind he mentions Lucillus, a Bishop near Hippo cured miraculously of a Fistula. And of a blind Woman, who recover'd her Sight, by Putting Flowers, which had touch'd the Reliques,

14 to her Eyes. Of those done in his own Diocefs he relates three Perfons raised to Life.

The fame Saint, and St Ambrose inform us of many other Miracles wrought at the Reliques of the holy Martyrs Gervafius and Protafius at Milan An. 386. As of a Blindman call'd Severus, who approaching to the Reliques was before all the People prefently reftored to Sight: Saint Ambrofe also being prefent. Amb. Epift. 54. in Edit. Bened. Epift. 22.

Miracles done at the Tomb, and by the Interceffion of St Felix, Priest of Nola are attested by St Paulinus Carm. 16. 21. 22. and by St Austin, Epift. 137. and L. de Cura pro mortuis. C. 16. As others at the Reliques of St Andrew, St Luke, and St Timothy are alfo attefted by St Ferom Libro contra Vigilantium. and by St Gregory of Nazianzene Orat. 3. quæ eft prima contra Julianum.

'Tis true,

thefe and the like Miracles are only Objects of humane Faith. But are they therefore falfe? The Authority of St Ambrofe, St Austin, St Jerom, &c. is not equal to that of the 4 Evangelifts: But are they therefore Impoftors? Or did thofe Saints encou rage Deifm and Atheism, by relating and believing the aforefaid Miracles?

As to what you fay concerning our Shops of Reli ques, which you tell me are bought and fold, if Calumny be a deadly Sin, you are guilty of one. For our Church detefts fuch infamous Practices, and Simony is a Crime feverely punish'd by her.

But what you add is a Calumny yet of a blacker Die, viz. that the common People put the Legends upon the Level with the holy Scriptures, as as having both the fame Foundation, that is, the Authority of the Church! Pray, Sr, how should the common People come to take up fuch a facrilegious Notion! Do's our Church teach them any fuch Thing? Can you find this abo

5.236 minable Doctrine either in our Catechisms, Sermons, or fpiritual Books, which are in the Hands of every Body, and are the only Means, by which our Doctrine is convey'd to Perfons of all Degrees? Or can you produce one fingle Divine of our Church, that ever taught it? If this then be a Task you dare not undertake, if you be confcious to yourself, that you cannot produce any folid Proof of what you charge us with, then, Sr, give me leave to tell you, you are in a damnable State, till you retract the CaJumny, you have utter'd against us. And believe me, Sr, there is nothing can give Men of Senfe a greater Prejudice against your Church, than when they find, that even her ableft Divines are forced to fupport themfelves by barefaced Calumnies to ftand their Ground against us.

To conclude this whole Matter, I tell you once more that the Authority of our Church is not at all concern'd in the Legends, or Lives of Saints. For they have no other Authority, than that of the Perfons, who atteft or relate them: Nor any other Foundation, than what other Hiftories have. But we believe the Scriptures to be the pure reveal'd Word of God: And our belief of it is truly grounded upon the Authority of the Church,

i G.

§. 26.

The Circle examined.

His is the Old Circle, out of which you can Tnever conjure yourselves. pag. 35.

L. Or rather, Sr, this is the Old thread-bare Argument, which has been answer'd a thousand Times, and is ftill repeated with the fame triumphant Air,as if no Answer had ever been given to it.

G. You believe the Scriptures, because the Church «

bids

you

L. And fo did St Austin, when he faid, he would not believe the Gospels themselves, unleẞ the Authority of the Church induced him to it. Con. Epift. Fund. C. 4.

G. And you believe the Church, because the « Scriptures bid you. pag. 35. "

L. Well! And when the Scriptures bid St Auftin believe the Church, do you think he refused to do it z G. This is Running round, and Proving a Thing « by itself. pag. 35. "

L. It feems then poor St Austin was neither Lo gician nor Divine; but danced round in a vicious Circle. However I am refolved to keep the good old Bishop Company, being wholly of his Opinion, that the Authority of the Church is a folid Foundation to ground our Belief of the Canon and Inspiration of Scriptures upon; and likewife fully convinced, that in all Matters of Faith we must take the Church for our Guide, fince our own Reafon is too deceitful a Thing to truft to.

G. And how do you know that? What have « you but your own Reason to tell you fo? And if « you cannot trust your Reason, you cannot believe the Church. So that all Bottoms upon your own « Reason ftill, from which you ftrive in vain to ef- 4 cape. pag. 35. "

what

L. To answer this pretty Piece of Sophistry, fuppofe, Sr, you had a Lawsuit to commence would your Reason prompt you to do?

G. My Reafon would prompt me to chufe fome able Lawyer, and depend upon him.

L. But why would you not rather manage your Cause yourself?

G. Because my own Reafon is too weak to truft to in the Management of a Law-fuit, and an able