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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

TWO LEARNED SERMONS The one of the mischieuous subtiltie and barbarous crueltie the other of the false Doctrines and refined Haeresis 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 LONDON Printed by W. Hall for Thomas Adams 1609. TO THE CHRISTIAN READER GRACE AND PEACE I Am to pray thee Christian Reader not to ascribe it to the itching humour of these times wherein the saying of the Poet is truly verified Scribimus indocti doctique c. neuer more writing and printing from the pens of the vnlearned as well as the learned nor to any vaine-glory that J seeke in publishing these Sermons which I made account should haue had their last period with the compasse of the times wherein they were deliuered Jt is the authoritie of su●h as with mee is sacred and whose word is my command that they come further abroad to thy view then I intended when I made my first reckoning Wherein if thou shalt finde ought that may serue for thy instruction and better strengthning in these last and perilous times wherein there are so many back-sliders and fallers away from the truth I shall thinke my labour whatsoeuer abundantly rewarded and God shall haue the praise and glory of it My purpose was in the first of them to set before thine eies the wilie snares and cruelty of the Romish Synagogue by whose firie zeale and blinde deuotion the powder-treason was neere vpon the kindling from which most barbarous and bloody treacherie being deliuered beyond all that man could imagine and conceiue by his fatherly prouidence and powerfull hand which worketh all in all when we were like sheepe appointed to the slaughter and as silly birds ready to be intrapped by the snares of the Fowlers if wee should bee silent in Gods praises or forgetfull of that our wonderfull deliuerance well may our right hands forget their cunning and our tongues for euer cleaue to the roofes of our mouthes Jn the latter I haue to my abilitie done my endeuour to giue thee warning of the false Prophet who was neuer more busie then he is now compassing sea and land to make a Proselyte one of his profession and when he is so making him two-fold more the childe of Hell then himfelfe is Thou maist thereout obserue the shop and forge where popish doctrine is hammered euen vpon the anuill of old haeresies long sithence condemned by the Catholike Church howsoeuer the Iesuites the Pope his holy anker garnish and polish it with their rhetoricall flowers and by all the paines and skill that is in them to make it salable to the ignorant which cannot iudge of their colours Read iudiciously and with a minde that loueth truth not praeoccupated with a praeiudicate opinion and I hope thou shalt finde something that may fauour with thy relish As for the Momes that are ready to carpe at all mens paines when themselues will not put to one finger to helpe support the common burden J passe not for them the rather because I hope to find them more indifferent Iudges which know what belongeth to these labours To whose learned and charitable censure I submit my selfe and commend thee to the blessed protection of the Almighty Farewell From my Charge of Wictham in Essex 23. Maij. Anno 1609. The least of all thy Brethren R. T. The Printer to the Reader GOod Reader It is the fashion of some men that write or speake that they are ready and desirous to haue the same put in Print It fared othertherwise with the Author of these two godly learned Sermōs for although he hath beene intreated by diuers his good friends to publish them yet hee could hardly bee brought therunto vntil such time as hee was perswaded that as they did edifie and cōtent many hundreds that heard them preached so would they being printed instruct and strengthen many that should reade them against the subtiltie impietie of Poperie which secretly is buzzed into the heads of the simpler sort Vpon which resolution that so they might bee beneficiall vnto God his church he hath at the last condiscended to the putting of them in print And I doubt not but as to his credit so to the cōfort of all that shal read them And so I leaue thee to God his blessing and holy protection Faults to be amended in the two first sheetes printed before it was throughly corrected FOr ● page 2. in the Margent read ● For Fremel ibid read Tremel For in aestu page 5. line 13. read ni astu For may names pag. 6. line 5. read many names For quilibit ibid line 11. read quilibet For he recusant page 7. line 17. read the recusant For false page 11. line 26. reade false For common-wealth page 12. line 31. read of the common-wealth For is kindled page 15. line 3. read was kindled A SONG OF DEGREES A PSALME OF DAVIDS PSALME 124. VERS 1. If the Lord had not beene on our side may Israel now say 2. If the Lord had not beene on our side when men rose vp against vs. 3. They had then swallowed vs vp quicke when their wrath was kindled against vs. 4. Then the waters had drowned vs and the streame had gone ouer our soules 5. Then had the swelling waters gone ouer our soule 6. Praised be the Lord which hath not giuen vs as a pray vnto their teeth 7. Our soule is escaped euen as a bird out of the snare of the Fowlers the snare is broken and we are deliuered 8. Our helpe is in the name of the Lord which hath made heauen and earth TO enter into a discourse concerning the title of this Psalme A Song of Degrees common to the foure Psalmes immediately going before this and to the ten ensuing after were as I suppose more easie to obserue the varietie of opinions old and new then to come to a knowledge of the truth therein The Iewish Rabbins a Caluin Jacob. de Valent. whose manner is when matters are obscure like Painters and Poets to come and faine any thing obserue that there were fifteene steps or degrees in a part of the Temple appointed for men when women had their place below to which fifteene steps these fifteene Psalmes of degrees had a reference b Luther Others thinke they were so called because they were wont to be sung by the Priests and Leuites vpon certaine steps and degrees in the Temple as on a higher place that they might be the better heard by the people Of such steps and degrees there is mention made

in the like case Nehem. 9. verse 4. c Basil Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some expound them historically by way of Ascensions as the word signifieth namely of the children of Israel ascending vp to Ierusalem in returning from their captiuitie to the memorie of which benefit they were principally consecrated d Basil Arnobius Hierome Augustine Cassiodorus Some mystically of Gods children profiting in this world of their peregrination rising from sinne to grace and ascending by degrees from vertue to vertue vntill they appeare before God in the heauenly Ierusalem In which current the ancient Fathers run for the most part e Caluin Some of an higher tune or note whereunto they rose in lifting vp their voices when they sung them f F●emel Junius Last of all some in regard of the excellencie of that dittie expounding the word of excellencies A song of excellencies that is an excellent song like that Song of Songs that excellent Song of Salomons Howsoeuer I take it the matter is not great nor worthy any curious enquirie after the name so long as wee agree in the substance and matter of the Psalme that it is indeed an excellent Psalme describing in liuely colours the state of Gods Church vpon the earth so exposed to enemies as that sometime like a generall deluge they are ready to drowne it vers 4.5 sometimes like sauage beasts to teare it in peeces vers 6. yea not making any bones of it to deuoure and swallow it vp quicke at once vers 3. sometimes like craftie fowlers with ginnes and snares to entrap it vers 7. So malitiously are they bent so furiouslie are they incensed against it vers 3. But that God who by his power made heauen and earth and by the same his power ruleth it still as best pleaseth him vers 8. was euermore at hand thereby vpholding it and at one side thereof and then no matter who is against it vers 1.2 Maugre their wrath and malice they could not preuaile for they lost their prey vers 6. The godly escaped as a bird out of the snare and were deliuered vers 7. What remaineth then but that the Lord be praised for this their deliuerance vers 6. For he was their onely helpe then and in his holy name they will set vp their rest vers 8. I haue after my Country manner briefly analized and paraphrastically in few words deliuered you the sense and meaning of the Prophet in this Psalme which howsoeuer it spread it selfe like a most fruitfull tree into many branches my purpose is omitting others to make choice of these points to insist vpon 1. The subtiltie of the aduersaries of the Church in laying snares to entrap it as fowlers doe to catch birds out of the 7. verse 2. Their crueltie in seeking to teare it in peeces yea to swallow it vp quicke as some cruell beasts doe their prey or as mighty inundations ouerflow whatsoeuer commeth in their way out of the 3.4.5 and 6. verses 3. The cause producing these effects of subtiltie and crueltie in these aduersaries namely their wrath out of the 3. verse 4. The deliuerance of the Church from her enemies notwithstanding their craft and crueltie by the omnipotent power of almighty God out of the 1.2.6 and 7. verses Last of all the dutie performed for this deliuerance praise and thanksgiuing to the Lord verse 6. 1. First therefore of the subtiltie of the enemies of the Church wherein the holy Prophet likeneth them to fowlers laying their snares so couertly shadowed ouer with entising baits that they draw and allure the silly bird the Church vntill she be brought within compasse of the net and so become the fowlers prey A wile as ancient as the world is old and plotted by the father of wiles the Diuell against the Church when shee was in her infancie in Adam and Eue our first parents in Paradise whose happinesse in that state of innocencie and felicitie in a garden of all delightfull pleasures the enemie of mankinde subuerted by a trap of more surpassing happinesse in shew deliuering to the woman the forbidden fruit Gen 3.5 so canded with the entising hope of Eritis sicut dii Ye shall be as Gods that she forgat Lord and Loare God and his Commandements taking and eating it and giuing it to her husband wrapping him in the same snare with her selfe whereby both of them with all their succeeding posteritie were made their enemies pray Whil'st they would be as Gods they cease to be as men compared now to the beasts that perish Psal 49.12 not continuing in honour wherein they were created but inthralled to death by transgressing the Commandement Such now is the end of one and all of vs. The Nimrods and Fowlers of the world to make good the old prouerbe Esa 24 2. Ezek. 16.44 Like Master like Seruant and As the mother is so is the daughter do heerein resemble the nature of their father the diuell transforming themselues into all shapes and laying their ginnes to catch the simple and innocent Witnesse Ioab who taking Abner aside vnder pretence to speake with him peaceably smote him vnder the fift rib that he died 2. Sam. 3.27 And incouraging himselfe in this mischiefe not long after hee greeted Amasa with the like salutation enquiring after his welfare Art thou in health my brother and taking him by the beard with his right hand to kisse him but with the other sheathing his sword in his bowels 2. Sam. 20. vers 9.10 Iudas his Aue Rabbi God saue thee Master was much like this treacherie and his kisse whereby he betraied his Lord into the hands of them that sought his blood Luc. 22.47 So cunningly and as commonly are the sugred names of friend and Brother Lord and Maister made snares for mischiefe Cum venena Latent circumlita melle verborum Lib. 3. de sum bono ca. 26. whilst the poison saith Isidore lyeth hid spred ouer with the hunnie of sweet words the imposter making a shew of vertue and honestie vntil hee get within a man and fetch him ouer For this they learne by experience as Chrysostome obserueth in a treatise against the Gentiles that hee which wil deceiue must set a good face vpon it and make the matter seeme at least wise probable else were they not their crafts-master for as the commicall Poet saith doli Plautus doli non sunt in aestu colas guiles are no guiles if deceite cloake them not Chrys contra gentil and malum maximum si id palam proueniat no greater mischiefe then if they bee seene For therby the pray is lost and they goe home emptie-handed as fowlers doe when the birds espie the net But there lyeth the skill to spread the net that it appeare not that the baite hide the hooke wherin how wel the aduersaries of our Church haue profited let the Iesuites of our times testifie for all the rest whose verie name serueth for nothing else

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

Scriptures therefore e August de doctrina Christiana li. 2. c. 5. vt scriptura pervarias Jnterprcium linguas lon●e latéque diffusa innotesoeret Gentibus ad salutem c. translated into diuers tongues and languages that they might be read and made knowen to men for their saluation Suffer not your selues to be robbed of these waters of comfort neither digge vnto your selues the broken pits of vnwritten verities which can hold no waters and take this of f Hom. 9. in Col. S. Chrysostome as a most grounded truth that the cause of all euill and mischiefe is quia Scripturae ignorantur because men are ignorant in the Scriptures Thus much of the first instance of the sufficiencie of the Scriptures without traditions whereby the Popish Doctors are conuinced to be the false Prophets of which our Sauiour forewarned vs in these words Beware of false Prophets The second instance which I proposed as the touchstone to trie the false Prophets by is the worshipping of other gods in stead of the true and liuing God which is God almighty blessed for euermore For so Moses saith Ferus describeth to vs the false Prophet Deuteronom c. 13. v. 1.2.3 c. If there arise amongst you a Prophet or a dreamer of dreames and giue thee a signe or a wonder and the signe or wonder which he hath told thee come to passe saying Let vs goe after other gods which thou hast not knowen and let vs serue them thou shalt not hearken to the words of the Prophet or vnto the dreamer of dreames c. From which testimonie of Moses Ferus gathereth this true proposition that g In cap. 7. Mat●h whosoeuer with-draweth vs from God the Creator to the creature falsus Propheta est he doubtlesse is a false Prophet and one of these Wolues cloathed vnder the sheepes weed Now by this note the Popish Doctors are so manifestly descried as nothing can be more plaine and euident For these haue made vnto themselues their god-saints and their god-saints reliques their breaden-god their Crucifix-god their Image-gods of gold siluer brasse wood stone and I know not what all They haue made the Saints not only their Mediators and Intercessors vnto God but also ioine them with God as their protectors and defenders So saith h In his Epistle to the king prefixed before the miracles of our Lady of Mont-aigne Chambers our English in their battles call vpon S. George the Scottish nation and the Burgundians vpon S. Andrew the French vpon S. Denice the Spaniards vpon S. Iames. i Chambers ibid. They flie vnto them in their maladies and diseases for their particular helpes as to S. Sebastian and S. Roch to be preserued from the plague to S. Hubert for the biting of madde dogs to S. Blasius for the paine and swelling of the throat c. k Dicat vtrū Deus aliquando infir●ior fuerit quam v● potuerit prae●sse eis c verum non dignatus est inquit hoc facere at hoc esset crimen superbiae Cyril contra Julian li. 4. As though God were not all-sufficient and able of himselfe or at least wise not willing to defend and succour vs. They build and dedicate Temples and Altars in their honour appoint their festiuall daies and set formes of seruice they burne incense before their Reliques and Images light Tapers before them goe on pilgrimage vnto them they garni●h them with all manner offerings of gold siluer iewels and whatsoeuer else may serue to make them seeme glorious in the eies of foolish and superstitious men they reuerence them with cap and knee fall downe prostrate before them make their praiers vnto them before their Images yea to the Images themselues Thus although their foreheads are not yet growen so whorish and impudent as to call them in plaine termes gods yet in giuing to them that l Sacra sacerdotia templū altaria sacrificia ceremoniae dies festi quicquid aliud ad eam seruitutem pertinet quae Deo debetur Graecè propriè latria dicitur Aug. de ciuit Dei li. 7. ca. 32. diuine and religious seruice and worship which is proper to God only they make them Gods setting them vp in their Churches to bee adored and worshipped Time will not permit neither is it my intent to prosecute all these seuerall sorts of Idolatrie but to insist onely vpon that which of al others is the most blockish and foolish namely the worshipping of Images of which when I shall make it apparant that the Papists stand conuicted ye may the more easily iudge of the rest of their idolatry First therefore this is euinced by the second Commandement Exod. 20. v. 4.5 Thou shalt make thee no grauen image neither any similitude of things that are in heauen aboue neither that are in the earth beneath nor that are in the water vnder the earth Thou shalt not bow downe to them neither serue them In which Commandement by the first clause the making of an Image to represent God by is forbidden by the second all manner kinde of religious worship whereby superstitious men goe about to adore God at in or before an image any manner of way whatsoeuer Thus m Lib. 7. Origen writing against Celsus giueth the true sense of the Commandement saying that Religion keepeth Iewes and Christians from worshipping of God in Temples Altars Images because the Law saith There shall be no other gods vnto thee before my face and Thou shalt not make to thy selfe any grauen image c. Thou shalt not bow downe to them nor worship them To this Commandement n Prohi●eri imaginem Dei factam ad exprimendam perfectam similitudinem formae naturae ipsius Si quis hac ratione Deum pingere tentaret is verum idolum constitu eret De ima Sanctor l. 2 c. 8 Bellarmine saith It might bee answered in a word that it forbiddeth the making of Gods Image thereby to expresse his nature which whosoeuer should attempt should erect a true idol and so be guilty of the breach of this Commandement But this the Gentiles knew especially the wiser sort amongst them Hermes Zenophon Euripides Plato as the ancient Fathers of the Church o In protreptiad Gentes Clemens Alexandrinus p Li. 8. Arnobius and q Li. 1. contra Iulian. Cyril record namely that God in his nature was incomprehensible and that it was impossible incorporeum corpore significare to signifie and represent him in a body who himselfe had none And therefore they made not their Images by them to expresse their diuine nature but only some effects of it to which they suted their images worshipping God and his vertues respectiuely in them and not the images themselues as r In 3. Aquin. quaes 25. ar 3. Caietane and ſ In c. 17. Actor Ferus with others of their owne obserue So that if by this answer the Papists can salue themselues from breach of the Commandement