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authority_n	ancient_a	father_n	scripture_n	2,104	5	5.3760	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14155	Tvvo learned sermons The one, of the mischieuous subtiltie, and barbarous crueltie, the other of the false doctrines, and refined hæresis of the romish synagogue. / Preached, the one at Paules Crosse the 5. of Nouember, 1608. The other at the Spittle the 17. of Aprill. 1609. In the first, are examined diuers passages of that lewde English libell, written by a prophane fugitiue, against the Apologie for the Oath of Allegeance. In the seconde, are answered many of the arguments published by Rob. Chambers priest, concerning popish miracles; and dedicated (forsooth) to the Kings most excellent Maiestie. By Robert Tynley, Doctor of Diuinitie, and Archdeacon of Ely.	Tynley, Robert, 1561 or 2-1616.	1609 (1609)	STC 24472; ESTC S118816	62,579	82

saluation through the faith which is in Christ Iesus 2. Tim. c. 3. v. 15. Therefore when one demanded of our Sauiour what he might doe to inherit eternall life hee referred him to the Scripture for his direction Luc. 10.25.26 As Abraham sent the rich Gluttons brethren to schoole to Mos●s and the Prophets that he might auoid the torment of hell fire Luc. 16. v. 28.29 If then the Scriptures are so perfect that wee must adde nothing to them nor take ought from them if no other Gospell must bee preached vnder paine of Gods curse if by the writings of the Prophets the Euangelists and Apostles we beleeue that Iesus is the Christ the sonne of God and by faith in his name obtaine eternall life if they make the man of God absolute and giue wisdome to the simple that wisdome which maketh wise vnto saluation if they direct vs to eternall life and keepe vs from the torments of hell fire it is as cleere as the Sunne-light at noone day that they containe all things necessarie for saluation and therefore the Papists not contenting themselues with their sufficiencie doe the very same for which our Sauiour rebuked the Scribes and Phariseis Mat. 15. v. 3. transgresse the Commandements of God by their Traditions Now if beside the voice of God speaking in his holy word any heere present require further the witnesse of man and desire to know the minde and opinion of the ancient Fathers although where God speaketh it may well become man to be silent yet that it may appeare that we teach the same doctrine with the old Greeke and Latine Church it shall not be amisse the rather for the stopping of the mouthes of our aduersaries who are alwaies bragging of the Fathers of whom they are the degenerate children to obserue their iudgement in this point First therefore t Quod per Dei voluntatē in Scripturis nobis tradiderunt fundamētū columnā fidei nostrae futurum lib. 3. cap. 1. Irenaeus saith that the Gospell which the Apostles and Euangelists deliuered in the Scriptures is the foundation and pillar of our faith u Ad puteos Scripturarum ad aquas Spiritus sancti haurire sēper ac ple●um vas ref●rre domū c. hom 10. in Genes Origen instructeth vs to haue daily recourse to the Wels of the holy Scripture the waters of Gods holy Spirit and to draw from thence and to carry home our vessels full like holy Rebecca x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret li. 1. histor Eccles ca. 7. Constantine the great in his speech to the Bishops assembled in the Councell of Nice hath this worthy saying The bookes of the Euangelists and Apostles together with the Oracles of the old Prophets doe plainly teach vs the things which we are to know concerning God Athanasius in his Oration against Idols the z Piae Religionis veritatis de vniuerso ratio cognitioque per Christi doctrinam sole clarius sese demonstrat very first words thereof The reason and knowledge of godly Religion and truth doth demonstrate it selfe more cleerely then the Sunne by the doctrine of Christ And immediately after a Sufficiunt quidem per se tum sacrae diuinitus inspiratae Scripturae ad veritatis indicationem The holy and inspired Scriptures from aboue suffice by themselues for the finding out of the truth b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 394. Basil saith that it is a manifest falling from the faith and crime of arrogancie either to reiect any thing which is written or to adde any thing which is not written c Omnia clara sunt plana ex Scripturu diuinu quaecunque necessaria sunt manifesta sunt homil 3. in 2. Thessal Chrysostome yet more directly to the point All things are cleere and plaine out of the holy Scriptures whatsoeuer things are necessarie are manifest d Non omnia quae D●minus fecit cōscripta sunt sed quae scribentes tam ad mores quam ad dogmata putarunt sufficere vt recta fide oper●bus virtule ru●●lantes ad regnum c. l. 12. in Iob. c. 68 So likewise S. Cyril All things are not written which our Lord did but tho●e things which the Euangelists the Writers did thinke to suffice both for manners of life and precepts of faith that shining with a right faith and good workes and vertue wee might come to the kingdome of heauen e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Orthodoxa fide li. 1. ca. 1. Damascene confesseth that he receiueth and acknowledgeth and reuerenceth all things which are deliuered in the Law and the Prophets the Apostles and the Euangelists seeking after nothing beyond these Yee haue heard by these what the opinion is of the Greeke Fathers concerning the sufficiencie of the Scriptures without the supplie of traditions With whom in like sort concurre the Fathers of the Latine Church f Scripturae plenitudinem adoro aduers Hermoginem I adore saith Tertullian the fulnesse of the Scriptures And immediately after g Scriptum esse doceat Hermogenis officina aut t●meat Vae illud adijcientibus aut detrahentibus destinatum ib. Let Hermogines his shop teach that it is written or let him feare that Woe appointed for them which adde or detract any thing from the Scriptures h Vnde est ista traditio vtrumne de dominica Euangelica authoritate descendens an de Apostolorum mandatis atque Epistolis veniens Ea enim facienda esse quae scripta sunt Deus testatur c. ad Pompeium contra Epistolam Stephani Cyprian distinguishing of Traditions maketh this demand Whence is it saith he Doth it descend from the authoritie of our Lord or his Euangelists or commeth it from the commandement of the Apostles and their Epistles For God witnesseth that those things are to be done which are written And immediately after he inferreth this conclusion i Si ergo aut in Euangelio praecipitur aut in Apostolorum epistolis aut actibus continetur c. obseruetur etiam haec sancta traditio ib. If therefore it be commanded in the Gospell or comprehended in the Epistles or Acts of the Apostles c. let this holy tradition bee kept and obserued also But on the other side it hath no ground in the word of God Then marke what k Alia quae absque authoritate testimonijs Scripturarum quasi traditione Apostolica sponte reperiunt atque contingunt haeretici percutis gladius Des. Jn ca. 1. Aggei S. Hierome saith Other things which Heretikes doe finde of their owne accord without the authoritie and witnesse of the Scriptures as though they were deliuered by Apostolical tradition the sword of God which is his holy word Ephes 6.17 cutteth off But of all the ancient Fathers the iudgement of Saint Augustine is worthy your obseruation as being most sound and directly to the purpose who writing against l Siue de Christo

not only good Princes but had also and that not only of feare and flatterie but of conscience as the Apostle teacheth Propter conscientiam for conscience sake Why then ioine we not as in tongue so in hand and heart also and admit the triall of our obedience by the touch-stone of true fidelitie in taking the Oath of Allegeance Pa. 14.15.16 50. Because saith our English Catholike besides the exaction of naturall obedience which is lawfull the Oath containeth diuers other points also concerning matters of Catholike Religion which are vnlawfull For whereas the Oath is diuided into 14. seuerall parts 12. of them at the least as hee auoucheth touch the Popes supremacie one way or other As where it is said in the Oath that the Pope hath no authoritie to depose our King 2. to dispose of his Kingdomes 3. to authorize any forraine Prince to inuade or anoy him or his Countries 4. or to discharge his subiects of their Allegeance 5. to giue licence to any of them to beare armes against him 6. or to offer violence to his person or gouernment or Subiects The assertion of all which points and other such like specified in the Oath are saith he matters of Catholike Religion But who seeth not whose eies God hath opened to behold the light of his Gospell that this Religion falsly termed Catholike vtterly peruerteth the lawfull subiection of people to their Souereignes and that Hell is not more opposite to Heauen then the bearing of armes by the subiect against his Prince raising tumults in his dominions offering violence to his person state or gouernment is contrarie to his allegeance and fidelitie Christ saith S. Chrysostome in his Commentaries vpon the 13. to the Romanes made nor Lawes to ouerthrow the state of common-weales but that he might the better order and establish them but to depose Kings to dispose of their dominions to take the Crowne from one and giue it to another as men tosse a tenice ball in the Court from Henrie to Rodulph and so along to assoile subiects of their fidelitie these and such like which are after the decrees of latter Popes ouerthrow the very foundations of Kingdomes and Common-weales which transcendent authoritie whil'st they assume vnto themselues by vertue of the Churches censure they goe farre beyond the bounds and limits of their commission For excommunication being a punishment meerely spirituall depriueth a man onely of such spirituall comforts as otherwise he should receiue at the hands of the Church but no way impeacheth his estate in his goods and possessions De Iure iusti li. 1. c. 6. Conclus 2. as their owne Soto teacheth And much lesse hath it any force to depose Princes from their thrones to absolue subiects from their obedience to warrant them to rebell to say violent-hands vpon their Souereignes or any way to conspire or worke their death Wherefore let this bee the obedience of such Popish Recusants as refuse to professe their fidelitie by taking the Oath Bulla Pij 5. Gregorij 13. outwardly to make a shew of it ad redimendam vexationem to keepe themselues from troubles and mulcts yet with these circumstances 1. Rebus sic stantibus the State standing so firme as God haue the glorie and praise for it it doth such an vnion and consent in Prince Peeres and all good Subiects as need not dread the face of all their enemies and 2. Donec publica Bullae executio fieri possit that is vntill they haue got strength enough to make head against their Souereigne and then downe with him by open hostilitie or secret conspiracie it maketh no matter which so they haue their watch-word from Rome by the Popes excommunication and deposing of him But for vs beloued which haue otherwise learned Christ let these seeds of disloyaltie and treason bee farre from our hearts Let vs giue to our Caesar his feare his honour his seruice his protection by our bodies goods and liues which are his were he as wicked as was euer Nero how much more being so good and gratious so zealous of Gods honour and of his subiects good Neque enim pietatem subuertic ista subiectio this subiection saith S. Chrysostome subuerteth not pietie nay it confirmeth it more Neither is this spirituall but ciuill obedience due to the Prince ordained by God not depending vpon the Pope who exalteth his owne selfe Were he placed in his due ranke Siue Apostolus saith S. Chrysostome were he an Apostle that is as good as S. Peter himself or were he an Euangelist or were he a Prophet he were but a Subiect or if all this serue not the next words immediately ensuing will order him Siue quis quis fuerit or be he what he will be or may be saith S. Chrysostome if he consist of a soule and body Rom. 13.1 he must be subiect to the higher Poxers that is to the King or to the Emperour Gods viue images vpon earth and acknowledge them for his Lords Epist 32. as Pope Gregorie the great did Mauritius the Emperor Or if these bee matters which concerne Religion and such as touch the Popes Supremacie spirituall why doth not our English Catholike bring foorth his proofes especially hauing made promise so to doe in the fore-front of his Pamphlet But open it and peruse it from the first page to the last you shall finde nothing therein but his owne assertion the Popes supposition or at the most Pa. 13. 14. 15. 50. 62. 74. 85. his determination the authoritie of Cardinall Bellarmine and the chiefest learned men of their Church as he tearmeth them that is Herod and Pilate the high Priests and Elders the Scribes and Phariseis with the nation of the Iewes conspiring against our Sauiour and seeking false witnesses against him but finding none For no better with vs is the credit of the Pope and his Consistorie his College of Cardinals and the whole swarmes of his Priests and Friars in matters concerning their owne authoritie contrary to the expresse words of holy Scripture Yea Pa. 14.19.85 but if the Pope haue not this authoritie to proceed against Princes by dethroning and deposing of them for their restraint and amendment Gods prouidence should be defectuous saith our English Catholike for the preseruation of his Church I answer Nothing lesse For if S. Peter and his successors were able to gouerne the Church in the middest of al the stormes of persecutions vnder the Pagan Emperors who laboured by all cruell meanes to root out the very name of Christianitie without the vse of any such authoritie how much more easie must it bee for them who claime succession from S. Peter to gouerne the ship of the Church when by the commandement of our Sauiour the windes are ceased and the stormes are laied Vnlesse wee shall say that the Church had not her due gouernment but was tossed vp and downe with euery waue and puffe of winde for the space of 1000. yeeres and

vpward after Christ vntill such time as Hildebrand surnamed Gregorie the seuenth lifted vp his Priestly launce as they say against Caesars sword and vsurped the authoritie of decrowning Princes Which were absurd once to enter into any mans conceit of common sense or learning Yet more then this our English Catholike saith not But perchance Matthew Tort Cardinall Bellarmines Chaplaine prooueth the point more substantially True if the wresting of a place or two in holy Scripture make any thing to the purpose He allegeth out of Iohn 21.15.16 our Sauiour his charge to S. Peter Feed my Lambes Feed my sheepe And out of S. Matthew c. 16. v. 19. the like saying to S. Peter I will giue vnto thee the Keies of the Kingdome of Heauen and whatsoeuer thou shalt binde vpon earth shall be bound in heauen and whatsoeuer thou shalt loose vpon earth shall be loosed in heauen From whence saith he omnes Catholici colligunt all Catholikes doe gather that it appertaineth to the authoritie of the high Bishop hee meaneth the Pope of Rome not onely to haue power to loose from sinnes sed etiam à poenis censuris legibus votis atque iuramentis but from punishments Censures Lawes vowes and Othes When it shall make for Gods glorie and the Saluation of soules But when may this when euer bee that God shall bee glorified by ouerthrowing all lawes both diuine and humane or is any thing more impossible then that truth should receiue honour from lying periuries Is not this to make a lie for God which holy Iob so much detesteth c. 13. ve 9. Or in the best sense to do euill that good may come therby which whosoeuer shal attēpt the Apostle pronounceth of them that their damnation is iust Ro. 3.8 Againe where the Chaplaine auoucheth his exposition of loosing to bee ment not onely of remission of sinnes which wee willingly acknowledge with his Lord and master the Cardinal but also of relaxation from lawes de Rom. pontifi lib. 1. C. 12. vows and oathes from the authoritie of all Catholikes omnes Catholici colligunt either the ancient Fathers of the Church a In Mathae Origen b In Psal 38. Ambrose c Aduersus Iouiu l. 1. Hierome d In I●ha tract 118. de Agon Christi Ca. 30. Angustine e De Trinit l. 6 Hilary and f Chrysost de sacerdot lib. 2 Theophilact in Mat. cap. 16 Cypriā de vnit Ecclesiaeseu de simplicitat praelatorem Ansel in Mat c. 16. ver 19. Beda ibid. c. such like are no Catholikes or else hee fathereth that vpon them which neuer came within compasse of their thoughts Who moreouer ioyntly teach and professe that the authoritie of binding and loosing and feeding Christ his Sheepe was by our Sauiour giuen as well to the rest of the Disciples as vnto Peter that they all receiued the Keyes as well as Peter what was said to Peter was said to all the promise to Peter was common to all they are the expresse words of these Fathers So that as yet neither our English Catholike nor the Cardinals Chaplaine haue said any thing to prooue that the authoritie of binding loosing and feeding Christ his Sheepe belongeth more to Saint Peter and his Successors then to the other Apostles and their Successors or that the Deposing of princes is a point of Doctrine belonging to the Popes supremacie more then to the Supremacie of other Patriarkes and much lesse that it is a matter of Catholike that is Apostolike or Christian Religion for Subiects in any case at his command to beare armes against their Soueraigne or to attempt any thing against his state and person By this which hath beene deliuered I hope it is manifest not only how repugnant the voice of that Antichrist of Rome is to the voice of christ his Apostles in the dutifull obedience of Subiects towards their Soueraigne but also how pernicious Popish Doctrine is to States and Kingdomes deposing Princes from their Throanes and arming their Subiects against them And therefore howsoeuer the English Catholike in his Letter auerreth Psal 31. that libertie of Conscience hee meaneth in Popish Religion ought to bee as free in this Kingdome as breathing and the vse of the aire is common to all yet the wisdome of our Solomon dooth see that as one Temple could not containe Gods Ark and Dagon 1. Sam. 5.3.4 2. Cor. 6.14.15 as light hath no communion with darkenes Christ no concord with Belial so neither can the puritie of the Gospell haue any agreement with Popish Superstition Our Sauiour himselfe hath deliuered his iudgement in this case Mat. 12.25 Euerie kingdome deuided against it self shall bee brought to naught and euerie Cittie or house deuided against it self shall not stand And what greater diuision then this can be thought in a state kingdom then where Potētate is opposed to Potentate the Pope against the king Subiect against Subiect Seruant against Seruant both walking diuers waies after diuers Masters Such diuisions of hearts affections cannot but prooue deadly in the end to the body wherein they shall bee found bee it ciuill or Ecclesiastical Church or Common-wealth From hence proceed wrath enuyings seditions contentions Dion Cass murthers as Mecaenas long since tolde Augustus the Emperor You may take it from a latter writer whose testimonie is beyond all exception as beeing an enemie and therefore likely to aduise vs no more for our good then what the force of truth wresteth from him It is Weston the Diuinitie professor in the English Colledge at Dowaie lib. 3. de triplici hominis Officio ca. 14. If saith he the people conceiue an opinion of their King to bee an enemie to their Religion or to contemne it what is there that they will not attempt against his life to the effusion of his blood iubente religione impellēte cos de super numine vti omnino apud se animis firmabunt Religion commanding them and the God whom they worship forcing them therunto as they are perswaded in their consciences Could hee more liuely haue described our Iesuited Romanists Whose Religion is rebellion and murthering of Princes especially whē their Lord God the Pope Glos in cap. Cum inter Extrauag Ioā 22 dominus Deus noster Papa yee know whose saying it is shall encourage and exhort them thereunto And againe in the conclusion of the Chapter Whosoeuer saith hee shall consider the infinite hatred which from time to time hath passed betweene Heretikes and Catholikes shall easily perceiue that it cannot stand with ciuill Policie that sectaries of such contrarie opinions in Religion should bee fitly conioyned in the same ciuill societie and that the safetie of the Prince cannot suffer such promiscuous conuenticles and confused manners of worship in Religion Our English Catholike acknowledgeth as much in his Letter adding further that besides internall dangers Pag. 124. which saith he are euer consequent vpon such inward diuisions of

against them Woe be vnto you blinde guides Now this is an essentiall propertie of the Guides and doctors of the Romish Synagog who not contenting themselues with the fountaines of liuing waters the holy Scriptures and word of God as not containing all things sufficient for manners in this life and Saluation in that which is to come dig to themselue pits euen broken pits of diuers and sundrie traditions which in truth can holde no water For thus m Bellarmine de verbo dei l. 4. c. 2. they teach and professe that besides the written word of God there is an other part thereof not written their meaning is in the Scriptures and by the first Authors therof the Apostles of our Sauiour though otherwise it be extāt almost in the anciēt Fathers n Bellarmine as they say which they tearme call traditions of which they make many sorts agreeing in this that they concerne both faith maners What reckoning and account they make of these traditions shall come from their owne mouthes for otherwise it would seeme I suppose incredible what they ascribe vnto them The o Pari pietatis affectu et reuerentia ses 4. decret 1 Councel of Trent decreeth that they are to bee receiued with the like affection of Godlinesse and reuerence wherby wee admit and reuerence the bookes of the old and new Testament p Eandē vim habent de verbo dei li. 4. c. 2 Cardinall Bellarmine saith that they haue all one Force and strength q Perinde infallibilē auctoritatem habent Analis fidei Cathol li. 8. cap. 6. sec 2 Gregorie of Valentia the authoritie of each is alike infallible and cannot deceiue Cardinall Hossius r Multo maxima pars euangelij peruenit ad nos traditione per ex igua literis est mandata confess Catholica c. 92. not content with this paritie addeth further that far the greatest part of the Gospel came to vs by traditiō when but verie little thereof was committed to writing And ſ Ex traditione noui testamenti scripta omnia authoritatem acceperunt Annal. 46.1 Ann. 53. num 11. Cardinal Baronius as if this were not enough auoucheth that all the bookes of the new Testament receiue their authoritie from traditions In regard whereof hee preferreth them before the Scriptures because Scriptures saith he vnlesse they be established by traditions haue no beeing when as traditions without the Scripture are firme and stable in themselues So t Scripturae nisi traditione firmentur non subsistunt traditiones vero sine scriptis suam obtinent firmitatem likewise t Petrus a Soto before him r Fundamentū explicatio defens Cathol confes l. 2. c. 68 calleth them the foundation and exposition of the Scriptures And u Lydius lapidus Panopl li. 1. cap. 9. Lindane the touchstone of true and false doctrine Finally Andradius saith That many points and heads of Faith would reele and totter were they not supported by the assistance and authority of traditions x Multa sidei nostrae capita reperies nutare iam et vacillare si tollas traditionum subsidium et auctoritatē Orthodox Explicat l. 2. p. 80. yea not onely reele and totter but a great part of Religion would also perish saith y Sine quibus magna pars religionis perit et ad inane nomen Euangelium redit de sens Cathol l. 2 cap. 68. Soto were it not for those partes of Doctrine which are maintained by tradition and the Gospell would come to a vaine name without substance which I easily grant and acknowledge in their Popish Faith and Religion which can no more stand without traditions then a huge building without a foundation For it is the confession proceeding from their owne mouthes that the Primacie of the Pope and Sea-Apostolike is from tradition their fiue Sacraments of Confirmation Order and Matrimonie Penance extreame vnction with their elements words fruites and effects the consecration of water and oile in the sacrament of Baptisme The Doctrine of Transubstantiation and receiuing in one kinde of auricular cōfession satisfaction choise of meats Fastes purgatorie monastical profession single life praier for the dead z Petrus a Soto vt supra Peresius de traditionibus parte 3. Lindanus panop li. 4. c. 100. Canus locor Theologic li. 3. ca. 3. 4. 5. with the rest inuocation and worshipping of Saints worshipping their Relikes and images in a word scantlie any matter in controuersie betweene vs which they acknowledge not to bee grounded on tradition howsoeuer with consciences more then seared in their disputes they alleage Scriptures for proofe of them and a In his Rock Sanders proclaimeth that they haue moste plaine Scriptures in all points for the Catholike Faith falsely so called and none at all against the same The case then standing thus with the Popish Religion it is no maruell if so highly they extoll their traditions and on the other side thinke and speake so baselie of the holy Scriptures tearming them b Tilmannus H●shusius sexcent errores Tit. de Scriptura Sac. a nose of Wax readie to receiue any impression expound it how a man list a leaden rule flexible and easie to bee wrested whither a man will a dumbe teacher which can neither answer nor expresse his owne meaning a dead Scripture the matter and subiect of strife and contention which without the Churches authoritie is of no more credit then Aesop his fables yea a very bable as c Dr. Fulcke his confutation of Saunders treatise of the worshipping of images pag. 575. Doctor Cole the Papist being Visitor in Cambridge when a Bible was brought vnto him to be defaced called it Bible Bable These blasphemies against Gods sacred word which d Rom. 1.16 1. Cor. 1.24 S. Paul calleth the wisdome of God and the power of God vnto saluation to euery one that beleeueth demonstrate these Popish Doctors if I should adde nothing more to be those false Prophets of which our Sauiour heere speaketh For right so did their fore-fathers the ancient Heretikes vilifie the holy Scriptures and magnifie their Traditions as e Lib. 3. cap. 2. Irenaeus a mostancient Father testifieth Cùm ex Scripturis arguuntur When saith he men argue against them and they are reprooued out of the Scriptures they turne themselues to accuse the Scriptures quasi non rectè habeant as if they were not right neque sint ex authoritate nor haue authoritie in them quia sint variè dictae and because they are diuersly spoken and haue diuers senses quia non possit ex his inueniri veritas ab his qui nesciant Traditionem and because the truth cannot bee found nor gathered out of them by such as know not the Traditions Non enim per literas traditam illam sed per viuam vocem For say they the truth was not deliuered by writing in the holie Scriptures but by word of mouth from man to man Neuer

f Non tam ouum ouo simile Cicer. Acadē quaes l. 2. was one egge so like another as these old Heretikes and our Popish Doctors Soto Lindane Pighius and such like of the Popish crew So likewise are many of their reasons and arguments the dull and blunted weapons of the old Heretikes returned vpon them so often by the ancient Fathers g De verbo Dei l. 4. c. 5. Bellarmine allegeth for proofe of his Traditions that of our Sauiours Iohn 16. v. 12. I haue yet many things to say vnto you but yee cannot beare them now With which saying of Christs all Heretikes euen the most absurd and foolish which notwithstanding would be called Christians did endeuour to colour saith h Omnes insipientiss haeretici qui se Christianos vocari volunt audacias figmentorum suorum quas maximè exhorret sensus humanus hac occasione Euangelicae sententiae colora●e conantur Jn Euang. Johann tract 97. S. Augustine the audacious fictions of their idle braines which the sense of man did most of all feare and abhorre But as that godly Father answereth so say I If our Sau●our concealed those things quis nostrum dicat ista velilla sunt who is he amongst vs that may say they are this or they are that Yet i Haec multa non erant diuersa ab his quae hactenus Dominus praesens docuerat sed planior clarior eorum explicatio Concordant fol 964. Iansenius one of their owne well obserueth that these many things were not diuers and contrarie to those which our Sauiour taught his Disciples whil'st hee was present amongst them but only a more full and cleerer explication of them So k Loc. theol l. 3. c. 3. fundamento 4. Canus allegeth that of the Apostles We speake wisdome amongst them that are perfect 1. Cor. 2.6 whereby he would prooue that certaine holy mysteries were communicated by the Apostle apart from the ignorant to the perfect perfectis maioribus Euen as the old Heretikes saith l Hanc sapientiā vnusquisque eorum esse dicit quam à semetipso ad●nuenit fictionē videlicet Irenaeus by occasion of these words of S Paul Did euery one of them call the fiction of their owne b●aine this selfe same wisdome of which the Apostle spake But m Si quaedam inter domesticos disserebant non tamen ea fuisse credendum est quae aliam regulam fidei superducerent c. De praescript haeretic Iansenius rightly noteth n Sed quod suae prae●●●otionis fidei mysteria perfectius aperiret perfectioribus sermonemque suum aptaret audientium capacitati Concordant f. 965. as did Tertullian before him that the Apostle did not signifie by those words that he taught the perfect one thing the vnperfect and ignorant another thing cum vtrisque eandem fidem praedicaret when as he preached the same faith to them both n Sed quod suae prae●●●otionis fidei mysteria perfectius aperiret perfectioribus sermonemque suum aptaret audientium capacitati Concordant f. 965. but that his preaching was not all after one manner which he applied to his hearers to some more perfectly and profoundly to others after a plainer fashion according to the capacitie of each of them Againe what the Apostle writeth to Timothie O Timotheus keepe that which is committed vnto thee depositum custodi 1.6.20 is o Canus Bellarmine c. generally alleged of them for proofe of their Traditions And so was it by the old Heretikes as p De praescripion hae●eticor Tertullian witnesseth who from thence taught that the Apostles q Apostolos non omnia omnibus tradidisse ibid And non omnia omnibus reuelasse quaedam palam vniuersis quaedam secretò paucis demandasse quia hoc verbo vsus est Paulus ad Timotheum O Timothee depositum custodi ib. deliuered not all things to all sorts of men but committed some things openly and to all men other matters secretlie and to few But depositum or the thing committed signifieth the whole charge which the Apostle committed to Timothie r Quod praeceptum supra infra ex scriptis intelligerat non nescio quid ostendi hoc dicto de remotiore doctrina c. ib. and particularly the true forme of sound doctrine deliuered vnto him in that Epistle by S. Paul and not hid elsewhere or farre fetched as Tertullian expoundeth the Apostle But of all authorities of Scripture alleged by our aduersaries that which S. Paul writeth to the Thessalonians 2.2.15 is in shew most cleere for them Stand fast and keepe the traditions which yee haue beene taught either by word or by our Epistle In which words the Apostle maketh mention of doctrine not only written but also taught by expresse word of mouth Which as we ingenuously acknowledge it being a truth so we say withall that it maketh nothing for our aduersaries For although at that time when the Apostle wrote those Epistles to the Thessalonians ſ Baron Annal tom 1. an 53. num 11. which are more ancient then diuers of the writings of the Euangelists and the Epistles of the Apostles some yea many points of doctrine were deliuered in the Church by word of mouth yet this is not against vs which haue those writings of the Euangelists and the Apostles which the Thessalonians had not then In all which now written we affirme to be comprehended all things which concerne faith and good manners and whatsoeuer is needfull to be beleeued so as that it is either expresly written or by necessarie consequence may soundly be deduced and concluded out of the Scriptures For concerning the old Law Moses giueth this charge in the person of God You shall put nothing thereto neither take ought therefrom Deut. 4 2. And of the Gospell S. Paul saith that though himselfe or an Angell from heauen preach otherwise then that which he had preached to the Galatians let him be accursed 1.8.9 The like is S. Iohns testimonie of the things recorded in his Gospell These things are written that yee might beleeue that Iesus is the Christ the sonne of God and that in beleeuing yee might haue life through his name c. 20. v. 31. Vpon which words Hugo the Cardinall hath this remarkable note Specialiter intentio huius libri generaliter verò totius Scripturae finis his verbis declaratur By these words the scope of this Gospell in speciall is shewed but in a generalitie the end of the whole Scripture is declared According heerein with S. Paul 2. Tim. 3.16.17 The whole Scripture is giuen by inspiration of God and is profitable to teach to improoue to correct and to instruct in righteousnesse that the man of God may be absolute being made perfect vnto all good workes So the Prophet Dauid witnesseth of the testimonie of the Lord that it giueth wisdome to the simple Psal 19. v. 7. Euen that wisdome which is able to make vs wise vnto

the Pagans miracles are as glorious as theirs what distinctions can the working of miracles make They i Arte daemonis opera diaboli Bel. vbi supra And Chambin his Epist will say that these miracles and cures wrought by the Pagans were no true miracles but were done by the aide and assistance of the Deuill bee it so and what hindreth why wee may not answer in like maner as Bellarmine doth of the cures wrought at the image of our Lady of Mount-aigu if any were wrought and such like that k Diabolus infi●ens in ocu●● vnius et al●e ●●s tibia imped●chal vsum eorum membro rum idque eo fine ●t videretursanare cū de sineret nocere Bel. ib the Deuill being in the eye of one in the leg of an other and so in the rest which are reported to haue beene cured hindred the vse of those members to the end that our Ladie to speake with the Papists might seeme to cure them when the Deuill did desist and leaue off to hurt and hinder them But miracles saith Chambers are works that surpasse the power of any creature and therefore where God vouchsafeth to worke any miracle in the defence or honour of any person or any point belonging to any religion or beleefe l In his Epist such a miracle is as it were his verie word I answer if we take miracles in a strict sense for such works as are done against nature as to stay the course of the sun in the firmament to ra●●e downe Manna from heauen c. So the holy Angels themselues as by themselues can worke no miracles much lesse the Deuill or any his instruments Antichrist or false Prophets whatsoeuer neither are they such that are wrought before the Image of Mont-aigu but if we will speake as Saint Augustine doth and call that a miracle m miraculum voco quicquid a●d ●● aut insolit●m supra spem aut facultatem mirantis apparet de vtil credendi c. 16. which beeing hard or not vsual appeareth to be doone beyond the hope and abilitie of men that wonder at it as it is commonly taken sueh miracles the deuils can work and false Prophets and sorcerers by his assistances and not onelye the holy Angels But these are no way to bee compared with the authoritie of Gods word in as much as true miracles themselues without their dependence congruitie with the Scriptures cannot now adaies giue any credit or authority to any point of Doctrine or Religion And therefore S. n Ecclesiam suam d●mostrent si possint nō in sermonibus c. no in signis et pr●dig●s fal l●cibus c. sed in prescripto legis in Prophaetarum predictis c. hoc est in omnibus canonicis sanctorum librorū authoritatibus de vnitat Eccles c. 16. Augustine hauing to deale with the Donatists in the question of the Church prouoketh and calleth them from their signes and wonders to the praescript of Gods word which is the touch-stone of all miracles as o In c. 24. Mat. fol. 542. as Ferus rightly obserueth from the testimonie of Moses and our Sauiour vpon which hee groundeth this true conclusion Doctrina non ex miraculis sed miracula ex doctrina probanda sunt that doctrine must not haue his proofe from miracles but miracles from the truth of doctrine howsoeuer p In his epistle dedicat Chambers most vntruly if not blasphemously auerreth that miracles are more euident proofes of a true Religion then are the Scriptures q Jbid. But God saith hee being truth it selfe cannot by his omnipotencie giue his testimonie to any error or falshood aend being very goodnesse it selfe it is impossible that hee will permit vs to be seduced by any his extraordinarie supernaturall operations c. Which as I willingly acknowledge to be true in the elect so I further adde that God permitteth Satan and his members sometime to worke miracles not to the end that he would thereby giue credit and authoritie to their false doctrine and haeresies but as r In c. 24. Matht Ferus and ſ Promp nor pars aestiual dominica 24. post Pentecost Stapleton his Doctors obserue and that truly ad probationem bonorum excaecationem vero malorum for the proofe and triall of the good his chosen and excaecation of the wicked and reprobate According heerein with Moses Deut. 13.1.2.3 The Lord your God prooueth you to know whether yee loue the Lord your God with all your heart and with all your soule But miracles haue beene alwaies in the Church from her first infancie and so haue continued from age to age euen to our times as t Li. 4. de Eccles c. 14. Bellarmine obserueth which to u In his Epist dedicatorie Chambers seemeth an argument vnanswerable We answer not as he vainly conceiueth that all such histories are fictions neither by bare and incredulous denials as he would make vs but we distinguish the times acknowledging that in the primatiue Church miracles were truly wrought the exigence of the times so requiring when the doctrine of the Gospell was strange new and incredible to the naturall man and as S. Paul saith 1. Cor. 1.23 to the Iewes a stumbling blocke and to the Graecians foolishnesse which gift continued in the Church vntill both Iewes and Gentiles were generally gathered to Christ his flocke And yet what small force there was in miracles euen in those times of themselues to bring men to the truth when God with-held the inward operation of his holy Spirit by the efficacie of the word preached is manifest by some vnbeleeuing Iewes who ascribed the miracles wrought by our Sauiour himselfe Matth. c. 9. v. 34. c. 12. v. 24. to the power of Beelzebub the prince of the Diuels As for the miracles of the latter ages wee answer with x De vnitate Eccles c. 16. S. Augustine Aut non sunt vera either they are not true such as are many the Legendarie Fables and the miracles wrought amongst the Indians by Franciscus Xauerius and others of that crew as the y Bellar. de notis Eccles li. 4. c. 14. Iesuites report Aut si haereticorum aliqua mira facta sunt or some of them are true as Haeretikes and Impostors in all ages haue wrought some and still doe by the assistance of Satan and then we are to be the more wary of them as z De vnitat Eccles c. 16. S. Augustine teacheth vs as beeing wrought by the permission of God for the triall of his children and further obdurance of the wicked And that we make no more reckoning of their miracles they must not take it amisse at our hands the wiser and better learned amongst them haue taught vs to doe so if wee knew it not before a Aliquando fit in Ecclesia maxima deceptio populi in miraculis fictis à sacerdotibus c. Gloss in c. 14. Daniel Lyranus