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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

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

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

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

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

ne audeamus sapere plus quam oportet Rom. 12.3 the holy Scripture pitcheth the rule of our Doctrine in such sort that wee presume not to vnderstand aboue that which is meete to vnderstand as the Apostle teacheth not daring in matters of Religion and Gods seruice to turne aside from the holy Scripture so much as one step either to the right hand or to the left How much lesse then to the worshipping of Images forbid by God himself condemned by all the ancient Fathers or the Church when she was moste pure and in her prime h l. ● cont Celsum impossibile est vt quideū norit supplex fiat statuis Origen saith that it cannot be that a man should know God and worship Images And i Non est dubium quin religio nulla sit vbicunque simulachrum est l. 2 cap. 18. Lactantius putteth it out of al doubt that there is no Religion where an Image is erected to bee worshipped Therefore k Nobis nullū est simulachrū in mundo quoniam in rebus genitis nihil potest dei referre imaginē lib 6. Strōma 1. Clemens Alexandrinus teacheth that men are to learne from the Apostle that they haue no Image in the world because amongst the Creatures there is nothing that can resemble the image of God S. l Regem adorauit non lig●u vtque quia hic g●●●● est er ●ur et ●an●t 〈◊〉 impio●um sed ●d●raun illum qu● pepe●dum in igno De ●bi●u T●eodosii Ambro e yet more directly to the purpose speaking of Helen who by the title found out the Crosse wheron our Sauiour was crucified she worshipped saith he the King not the wood at all b●cause this is the error of the Gentiles and the vanitie of wicked men but shee worshipped him who hung on the Tree that is Christ the Lord Whereof m Cultores d●i imaginem ado rare nō dehēt In ●a 3. Daniel Hierom giueth the reason because such as are worshippers of God ought not to Worshippe an Image So likewise Saint n Noui multos esse sepulchrorum et pictucarum adorato res quos Ecclesia condemnauit et quos quotidie tāquā malos filios cor rigere studet de moribus ecclesiae cathol c. 34. Augustine I knowe saith he that there are many Worshippers of Sepulchers and pictures c. whose maners the Church condemneth and which she indeuoureth to correct and amend daily as being euill Sonnes which was the labour and diligence of Church of Rome in the time of o Quia eas adorari ve●uisses ō●ino laudaui mus Ep. l 9. Ep. 9 et l. 7. ep 109. Gregory the great as appeareth by his Epistle to Serenus in which hee teacheth expreslie that Images are not to bee worshipped And this was the current Doctrine of the Church for the space of 600. yeares after Christ The greater is the vntruth which Cardinall p Imagines suum honorem in ecclesia semper habuerunt de imag li. 2 c. 12 Bellarmine setteth abroach affirming that Im●ges haue alwaies had due honor in the Church For vntill the second q which was in the yeare 788. Center Magdebur Cent. 8. c. 9. pa. 589. Nicene councel a●sembled by the superstitious Empresse Eirene the honouring and worshipping of images was neuer publikelie established and then beeing authorized it was eft-soones disanulled by a councell held at r Anno. 794. cent Magd. ib. pa. 626. Frāk-ford vnder Charles the Great which defined out of Gods word that the Worshipping of images was vnlawful pronoūcing against that of Neece that it was Pseudo synodus a false Synod or Councell and therefore no credit to bee giuen to it Since which time many haue risen amongst themselues in the verie height of Poperie which haue gainesaid it ſ Spiritus S. aggreditur reprobare idololatras qui colunt imagines artificiales figuras lectio 158 Holcot in his Lectures vpon the book of Wisdome saith that the spirit of God reprooueth Idolaters that worship images and artificiall figures condemning the determination of Thomas 3. sentent distinct t Idem honor debetur imagini illi cuius est imago ib. 4 that the same honour is due to the image which is due to him whose image it is And so u Imagines non adoramus nec deos appellamus necsoem salu●is ineis porimus quia hoc ess t idololatr●ae Rational li. 1 c. 3. Durādus We do not saith hee adore images nor call them Gods nor put our hope in them because this were to commit Idolatrie x Ad adorandum et colendum prohibentur imagines fieri in Exposit 1. precepti Gerson in like manner Images are forbidden to bee made to be adored and worshipped either inwardly by the affection of the minde or outwardly in the body by bowing before them or bending the knee vnto them Who further aduiseth y Iudicate si tantae imaginū picturarum in ecclesiis varietas expediat an populos simplices nonnunquam ad idololatriam peruertat De clara● defectuum ●iror Ecclesiastic dec 67. the Clergie of his times to consider whether such varietie of Images pictures in the church be profitable or not whether they do not sometime peruert the simple people to Idolatry That which Gerson proposeth by way of questiō z Vt fac●lius ita tutius quoque est omnes imagines ê templis summouere quam impetrare vt nec modus praetereatur nec admisceatur superstitio Jn symbolo Eras a man of exquisite learning after diligent enquirie made deliuereth in plain words after this maner that as it is more easiy so it is also more saf to remoue al images out of churches thē to obtain that either a mean be kept in their worship or that superstatiō be not mingled with al. To these J might ad their bishops a Haec non proprie dícuntur neque secundum verita●em iuxta communē acceptionē vocabulorum scil cet quod imago vt imago avt vt excreas officiū imaginis quod est representare Christum aut deum sit adoranda adoratione l●tríae De tultu imaginum Catharinis b Nos nihil numinu tribuimus imagini neque ei diuinos honores domus De traditionibus pa. 3. fol. 222 de cul●u imag li. 2. c. 23. Peresius both of them denying that Images are to be worshipped with diuine worship ye Bellarmine himselfe howsoeuer he maintaine the Doctrine which now is moste current in the Church of Rome that c the images of Christ and the Crucifix are to be worshipped with Latria that is Diuine Worship by his distinction of improprie per accidens improperly by which distinction d Quaelibetres posset a dorari per accidens vbi supra euerie thing might be worshipped with latria and diuine Worship saith Catherine so foolish is this distinction in his iudgement yet as though his conscience checked him

expectation of a golden day so long expected and so hopefullie conceiued in the declining age of that most renowned Q. Lady Elizabeth our late Soueraigne But the tune of that Song is altered God haue the glorie for it they lament anotherwhile and so may they euer with O spes fallaces O our deceitfull hopes our vaine dreames our idle imaginations h D. Bishop in his Epist to the King the state is now setled they say and so let it be O Lord euen for euer and euer and a continuall posteritie is like to ensue of one nature and condition Amen Lord Iesu Is it the splendor of their miracles which so long haue dazeled the eies of the World but these are conuinced to be false and fabulous or no better then the workings of Satan and illusions of Antichrist Is it the sinceritie of their doctrine but that is no better then the Beggars cloake patched together of olde haeresies long since condemned by the Catholike Church as in part hath been shewed and may as easily be proued in the rest i See Faxa sacrae panitentiariae They rob God of his honor and giue it to stockes and stones they take Christ his office from him and ioyne Saints with him in his Mediatorship Gods sacred word is but a bable with them and of no worth in regard of their traditions and vnwritten verities their religion is the high way to Atheisme and al impiety there beeing no sinne so heinous so enormous which they dispense not with by their indulgencies and pardon by their absolutions incest rapes murders vowes periuries all veniall so money be not wanting Their profession is knowne to be the dethroning and murthering of princes and for their practise it is the vtter ouerthrow of ciuil states and societies by swearing and forswearing by Aequiuocating and dissembling taking a-away all truth and sincere dealing from amongst men As for their life and maners no puddle is more impure then this sinck Rom. 1.26.28 et v. 21. and that by the iust iudgement of Almightie God God giuing them vp to vile affections and to ● reprobate minde because that when they knew God they glorified him not as God neither were thankeful as the Apostle speaketh of the Gentiles and is as truely verified in the Romanists So that if any man heere present will still bee misled seduced by the false Prophets notwithstanding the warning that hath beene giuen I must pronounce of him though with much greefe of heart that hee is guiltie of his owne blood Eccles 33.4 his blood bee vppon his owne head for my part I say as 〈◊〉 is in the Prophet for the integritie of my conscience discharge of this duetie liberaui animam meam I haue deliuered my owne soule now look ye to it But for you belooued in the Lord of whome we haue perswaded our selues better things such as accompanie saluation stand fast I beseech you in the bowels of Christ in the Doctrine of the Prophets and Apostles which yee haue receiued grounded vpon Christ the Corner-stone and sealed vnto you with his blood and with the blood of his holy Martyrs in all ages and beware of false Prophets beware of these Sheep-skin'd wolues trie their spirits examine their faith looke into their manners by these fruits you may know them and knowing them auoid their steps which leade to hel and destructiō Which that yee may bee able to doe that God of mercies and father of all goodnes which commanded the light to shine out of darkenes illightē the eyes of your vnderstandings confirme you with his grace and guide you with his holy spirit amidst the stormes of these last perilous times that so in the end yee may ariue at the hauen of all blisse and happinesse Amen FINIS