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truth_n	holy_a	spirit_n	word_n	12,159	5	4.3929	4	true

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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

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

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

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

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