the Joh. 1. 29. 34. Lamb of God who taketh away the sins of the World I bear record that this is the Son of God Secondly The Testimony of his Divine works and stupendious miracles in these words I have a greater Joh. 5. 36. witness than that of John for the works which the Father hath sent me to finish the same works that I do bear witness of me that the Father hath sent me Thirdly The Testimony of God the Father in the Verse following And the Father v. 37. himself who hath sent me hath born witness of me And that by an audible voice from Heaven at his Baptism in these words This is my beloved Mat. 3. 17. Son in whom I am well pleased As also at his Transfiguration where the same words were spoken with this addition Hear ye Him Which Mat 17. 5. first voice if none of the Jews there present heard as certainly they did not unless in the words following Joh. 5. 37. Neither have ye heard his voice hearing is to be taken for obeying yet to them the Testimony was Authentick who seeing his most Holy Life and many Miracles to attest his Mission could not rationally think he would deceive them with a Lye Now more they could not desire when the force of these invincible arguments or nothing could dint and mollify their rocky hearts to receive the impression of saving Faith However our Blessed Saviour to give them all possible satisfaction makes use of a fourth Topick from the Holy Scriptures ver 39. which he bids them search For in them saith he ye think ye have eternal Life and they are they which testify of me Which Paraphras'd is thus much If ye will not receive the three former Testimonies which are most proper and efficacious to work Faith in your hearts but shut your eyes against Light sufficient to turn the darkness of Sodom and Gomorrah into day yet the Scriptures which ye receive and acknowledge bear such witness of me that if ye did search into them with humble hearts ye could not but be convinc'd of the Truth I preach unto you In them indeed ye think ye have eternal Life but while malice and pride thus blind your eyes ye deceive your selves and make them a killing Letter to your Souls Now let who will apply it the Argument runs thus Our Blessed Saviour having made use of the most powerful means to convince the Jews of their Infidelity and they yet persisting in their Blasphemies at last for their greater confusion made use of an argument from Scripture which they received Therefore Scripture is the sole Judge of Controversies about Religion How this follows I understand not when our Blessed Saviour in the present contest sends them not only to the written Word but uses it as the last and perhaps least evidence of his Divinity and Mission It clearly makes indeed for us Catholicks who as our Blessed Saviour brought St. Johns Testimony against his Advetsaries so do we likewise against the Protestants produce the Ancient Fathers Martyrs and Confessors of all Ages to witness for us in the present Controversies as also the voice of God from Heaven by many Miracles speaking in defence of the Truths which we profess They in this like to obdurate Jews despise these unanswerable evidences which are Motives sufficient to work on Infidels and will admit no Rule nor Judge but the Holy Scriptures to decide the quarrel Thinking as the Jews did to have Eternal Life in them but with that incredulous people likewise deceive themselves do observe the Light of Divine Truth by drawing as it were a vail of private and perverse Interpretations over their Eyes to their eternal Perdition I add moreover that had our Blessed Saviour only appealed to the Prophesies of the Old Testament concerning himself as sufficient to convince the Jews that he was the true Messias so that nothing else was necessary or requisite for the cleaâ—ing of that point yet I see not how this conclusion will follow therefore all necessary points of Faith are so fully and plainly deliver'd to writing in the New Testament under the Law of Grace that there 's no other Rule nor Judge to know and determine how many and what they are when controverted among Christians Yet this must follow or this Text doth them no good for the end they use it as most certainly it does not Which answer likewise takes away all strength from that place in the Asts of the Apostles where the Bereans are commended for searching the Scriptures whether those things were so as St. Paul taught and they believed before they consulted the written Word upon the Authority of their Teacher confirming his Doctrine to be the Word of God by frequent Miracles Upon inquiry indeed it could not but be much satisfaction to them to find so much of the Light of the Gospels involv'd in the Shadows of the Law and the Predictions of the Prophets to be so exactly fulfill'd in the person of Christ and about these it was that St. Paul disputed out of Scripture and for which they search'd after their believing and and so comes not home to the question For that the whole Law of Christ or all Catholick Doctrines necessary to Salvation are plainly contain'd and may satisfactorily be prov'd from Moses and the Prophets I presume our Adversaries will not maintain and so their Argument from hence is at an end To that in the 20th of St. John I answer that the true sense and meaning of those words is this That St. John testifies to the World he hath written a Book of the Life and Death of our Blessed Saviour when the Miracles wrought by him and therein deliver'd did sufficiently evidence him to be the Son of God and the true Messias according to his Doctrine without belief in whose Name they could not be saved And not that all necessary points of Faith were so deliver'd in this Gospel as to be intended by him for a compleat Rule of Belief and Judge of all Controversies in Fundamentalls to the Christian World Neither can any rational man except blinded with Passion or bribed with Interest but perceive this latter Exposition to be forced and the other natural To believe in Christ as the Son of God and Saviour of the World is a fundamental of fundamentals without which Salvation is not to be had But to believe this only is not sufficient nor can be the scope of this Text when 't is certain many necessary points of Christian belief are not contain'd in this Evangelist Who as 't is usual with other Sacred Pen-men of Gods Word ascribes the vertue of that effect to some principal or special causes though but partial which proceeds also from other by a necessary concatenation or connexion to make up the whole and adequate cause of such a product We are said in Scripture to be saved by Hope Rom. 8 24 is it therefore of it self sufficient for
are Catholick foundations which they contradict and therefore no lawful weapons in their hands against the Arians Again it is no doubt but a Trinity of Persons in the Unity of the Godhead is substantially or materially contain'd in the Holy Scriptures but in formal express terms Trinity and Personality or Person are not to be found nor yet so evidently in any Texts as from them satisfactorily to convince the Antitrinitarians that the same indivisible Essence is equally and perfectly in three distinct Persons unless we call in Church-Authority and Tradition constantly so explicating those places to our assistance For 't is well known by expert Controvertists that such Texts are confronted by others which seem to contradict them with an appearance plausible enough to vulgar understandings yea and which are sometimes so perplex'd and intricate as to vex the most Learned for a satisfactory Solution And even might shake the Faith of many good Christians had they not Vniversal Tradition and the Infallibility of the Church for a more sure retreat to retire to and securely relie upon after the disquieting storms of Disputation And this is a manifest and undenyable Argument that those who forsake these Principles to ground themselves on Scripture only for all points necessary to Salvation have always made Shipwrack of Faith and run into Heresies A thing as manifest in Protestants as in any Separatists from the Church in former Ages And this Gangreen bred out of this corrupt Principle hath eat so far into the very heart and bowels of Religion that in process of time scarce any Article of our Creed but hath been called in question by such Scripturists and now by too many are contradicted And so will continue till the Church be restored to her right and Authoritative Power to interpret the written Word and determine all Controversies in matters of Religion For while Scripture is the only Rule left to every ones Fancy there 's no redress and therefore doubtless when writ never intended for such by the Apostles SECT V. That the Scripture is not nor can be a Judge to determine Controversies in Religion IT being clear that the Sacred Scriptures are not the sole and sufficient Rule of Faith much less can they be a Judge to pass a definitive Sentence for the final decision of points controverted among Christians For the proper Office of a Supreme Judge being to end Controversies arising among Members of the same Community by a perspicuous and evident Sentence which cannot be mistaken by the Parties litigant so as yet to proceed in their former contention 't is as manifest as the Sun that Scripture cannot perform this efficaciously when there are irreconcilable differences eternal jarrs and most inveterate enmities about fundamental points among those who appeal to only Scripture for their tryal Neither is it possible there should be any better agreement about supernatural Truths so sublime and mysterious as to transcend our comprehension and capacity where contending Parties left to their own liberty with prejudicate Opinions passionately favouring their opposite Interests make nothing but dead words a judging law according to their own Interpretations But in what concerns our present debate this impossibility will be much augmented if it be considered that the Holy Scriptures speak nothing at all of some necessary things nor possitively and clearly of many other about which Controversies are risen since their writing and reception by the Church Neither are there cases wanting in which they are in no sort capable to give a definitive Sentence for their decision For seeing there is a Controversy between Protestants and us in a main fundamental point about what Books are to be receiv'd for Canonical and believ'd for the undoubted Word of God can Scripture it self judge this It is confess'd impossible and they appeal to Canon and Tradition of the Jews to judge and give Sentence in this quarrel Wonderful A Jewish Tradition founded on the agreement of one particular People shall be of sufficient Authority to justify them against us but the voice of the Catholick Church grounded on the consent of all Tongues and Nations dispers'd over the whole World or represented in a lawful General Council is nothing for us against them in any Controversy Is not this strange However let them say what they will we rest satisfied with the Authority of the Catholick Church believing for * Innocentius primus Ep. ad Exuperium cap. 7. Conci Carthag 3. S. August de Doctr. Christiana l. c. 8. Canonical what she receives and accounting for Apocryphal what she rejects which is built upon better promises than the Jewish Synagogue and so guided by the Spirit of Truth in all matters of Faith that the Gates of Hell shall ne'r prevail against her In Decretis Gelasii Papa prope finem Concil Florentinum Conc. Trident. Sess 4. Machabaeorum libros non Judaei sed Ecclesia pro Canonicis habet S. Aug. l 18. de Civ Dei ca. 36. Hebraei non recipiunt libros Tobâ—ae Judith Machabaeorum Ecclesia tamen eosdem inter Canonicas Scripturas enumerat Sapientia Ecclesiasticus parem cum reliquis Canonicis libris tenere noscuntur Authoritatem Isidor in proemio de Libris Vet. Testamenti Novi And having mention'd the Jews we shall from Gods institution for the decision of all Controversies about matters of Religious Worship during that Pedagogy borrow an Argument against Protestants in my poor judgment altogether unanswerable For though all Ceremonial Rites and Observances about Religion were expresly ordain'd by God himself and so particularly and minutely committed to writing by his Servant Moses for the instruction and Deut. 17. 8 c. Paralip 19. 8 9 10 c. direction of that people in all things relating to God and his Worship Nevertheless when any difficulty or doubt arose the written Word was not to decide the question as a Judge but the Sentence to be given by the High-priest and obedience thereunto required under pain of death How comes it to pass that under the Law of Jesus Christ not committed in that exact manner to writing yet in things relating to God and his Worship Scripture it self should be the only Judge of Controversies and those to whom Christ hath committed the Government of his Church should not have one Authoritative word to say for their final decision Is this rational Alas poor Christian Church whose Glory is out-shin'd by legal shadows For with them Sarah the Mistress hath less power then her Hand-maid Agar Again when the contention is concerning the sense of Scripture in any fundamental point deliver'd but obscurely it is possible for the written Word to give a clear Sentence and determine the Controversy about it self For then it would be both obscure and clear in the same matter and in the self same respect at the same time flat contradiction If they say there 's no fundamental point but is evidently contain'd in Sacred Writ the contrary hath
And forthwith from the roof descended a monstruous Spider to his Blaspemous Lips which the standers by could hardly keep from running into his mouth which had spit worse Venom against our Saviour Who desire further satisfaction in this particular let them consult Paschasius de corp Sang. Christi Algerus de Sacramentis Among the more Ancient St. Cyprian de lapsis Prosper de praedict part 4. cap. 6. S. Greg. l. 2. Dialog Petrus Diaconus in vita S. Gregorii As for the Catholick practice in having recourse to the intercession of Saints glorified and veneration of their Sacred Reliques Antiquity and all Ages abound with unquestionable Miracles as so many Seals set upon them by the hand of God for their approbation St. Austin relates De Civit. dei l. 22. c. 8. Epist 103. Ser. 31 32 33. many the certain knowledge of some of them being conveyed to his Soul through the windows of his own eyes the rest famous and of undoubted verity See also Greg. Turon l. 1. de gloria Martyr Barotom 5. an 416. Niceph. l. 4. Hist Eccl. ca. 9. Theod. Ser. de donis collatis intercessione Martyrum One or two will not tire the Reader There was one Martial a chief man his rank Aged and much abominating S. Aug. l. 22. de Civ c. 8. the Christian Faith Who being dangerously sick and much importun'd with the Prayers and Tears of his Daughter and Son in Law who were Christians to be Baptiz'd refus'd and in sullen indignation thrust them from him His Son in Law thought good to go to St. Stephen ' s Memory or Shrine and Pray there earnestly for his Conversion Which performing with great devotion in sighs and tears and so departing from the Altar took some Flowers and at night laid them at his Fathers Head He took his rest and behold before morning cryes out to send for the Bishop who then by chance was with me at Hippo and understanding he was absent desired his Priests to come to him They came he confesses his Faith in Christ and was Baptiz'd among the wonders and joy of them all And afterwards as long as he liv'd for he liv'd not long after he still had in his mouth Christ receive my Spirit which were the last words of Blessed Stephen when Martyr'd by the Jews God was pleased to reveal by a Vision to St. Ambrose where the Bodies of the Holy Martyrs Gervasius and Protasius lay buried and 'till then uncorrupted in a place not well befitting those Sacred Reliques Their Graves are open'd their Bodies taken up and while they are carried in solemn Procession to be honourably Inter'd in the Cathedral of that City many possess'd with unclean Spirits were perfectly cured and a certain Citizen well known to all the Inhabitants who had been blind many years hearing the noise ask'd the cause of their present Jubilee Being told it he leap'd for joy and desired to be led to the Bodies whither being come he begg'd to be admitted to touch with his Handkerchief the Bier made Holy with those Sacred Reliques He did so and applyed it to his Eyes and forthwith recover'd his sight to his exceeding great joy and admiration of them all giving glory to God for vouchsafing such Honour to his Saints St. Austin mentions this also in his 9th Book of Confess chap. 7. and de Vnit Eccl. c. 10. St. Ambr. Epist. 85. ad Sororem Ser. 91. Whole Volumes might be writ of undoubted Relations of this nature and yet Protestants will not believe but follow prophane Vigilantius says St. Austin and the Catholick Church what they can to the contrary For the confirmation of Purgatory I shall insert one or two Miraculous Relations out of Venerable Bede whom I have made choice of because our Countryman and as of great Learning so of singular Integrity which other circumstances concurring in him render his History most unquestinable I give you not all nor always his words but am Faithful to his sense and meaning A noble young man by name Imma L. 4. Hist ca. 22. in a battel between Ecgfrid King of North-humber and Edilred King of Mercia being left for dead among the slà in at last reviv'd and seeking help was taken by the Enemy and carried to their Governour before whom counterfeiting himself a Countrey Fellow that brought Provision to the Army care was taken for him and beginning to gather strength command was given to fetter him with Chains that he might not escape by night but by no means could he be bound seeing no sooner were they gone who bound him but the Chains loosed of themselves For he had a Brother by Name Tunna a Priest and Abbot who hearing he was slain in the battel came to seek his Body and finding one very like it carryed that away for the Body of his Brother to his Monastery where he honourably interr'd it and took care that many Masses should be said for the Absolution of his Soul By reason whereof none could bind him but forthwith he was loosed The noble man whose Prisoner he was began to wonder and suspecting Magick demanded of him the cause thereof Who answered I have a Brother who is a Priest and I know he supposing me to be dead says Mass often for me as if I was in another life where my Soul might be loosed from pains by his intercessions This pass'd on and being perfectly recover'd he sold him to another but what kind of bonds soever were put upon him they were all loosed but most commonly after the third hour when Masses are usually celebrated All which he relating to his Brother after his Redemption his conjectures were found to be real Truths And many hearing these things from the foresaid man were inflamed with Faith and Devotion to Pray to give Alms or offer to our Lord Sacrifices of the Oblation for the deliverauce of their deceased Friends For they understood that the saving Sacrifice was prevalent for the everlasting redemption of Soul and Body This History I had from some who heard it from the person himself on whom this Miracle was wrought and therefore have inserted it for an undoubted Truth The other is in the 13th chap. of his 5th Book of the foresaid History whereof I shall only take so much as I conceive opposite to our present purpose In these days a notable Miracle to be equall'd to those of old happ'ned For to stir up the living from a Spiritual death a certain man by name Drithelm dead for some time was raised again to his Natural life and related many things which he had seen worthy to be remembred An Housholder he was in the County of North-humber living Religiously with his Family Whom sickness seising on and encreasing dayly at last agonizing died in the beginning of the night But reviving about break of day and sitting up suddenly the weeping Watchers fled away for fear his Wife only whom love had fixed though trembling and quaking stay'd behind Whom