lyk in all things and equall in degrees of dignitie ANSVVER SAINCT Paul might do it iustly because they were bretheren in the office of Apostleship also for that he had the same holy Ghost with Peter Yet it is to be obserued that no doctrine of S. Peters was then reproued as false but only his behauiour in an outward act as Tertul. lib. de praes Haeret. witnesseth For all the fault was in his conuersation and not in doctrine for he conuersing with the Gentils without respect of the keeping of the law for he belieued the law to binde no man yet at the comming of certaine Iewes he abstained from the Gentils thinking thereby he should do more good to the Iewes to abstaine froÌ„ some meates so that Paul reprehended his dissembling in that the Gentels also were compelled to plaie the Iewes as S. Aug. Epist 19. ad Hier. notes vpoÌ„ this place Yet no lesse S. Paul in this fault is also culpable in tollerating the obseruance of the law in that he circumcised Timothie against the doctrine of the Ghospell Act. 20. Now in that fashion of reproufe S. Paul belieued that the tyme was proper that no man should winke at the ceremonie of the law and to dissemble longer for it was vnprofitable for they belieued the tyme was come to professe Christ plainly c. OBIECTION CHrist is the Head of the Church as the Apostle sayes Eph. 4. He hath constituted him head ouer all the Church but if Peter be head and consequently after him the Pope of Rome there shal be two heades of one body which is absurde Ergo. ANSVVER HOw impertinently doth Luther inferre this argumeÌ„t against vs to proue the body of the Church to be a monster with two heades For we doe not say that Peter is a lyk equall head with Christ but vnder Christ that is to say head-vicar substitute in the place of Christ and so a second head after Christ that is an head of all others froÌ„ Christ or of his misticall body which of all men groweth in Christ and so he is not the head of the full body seing he is not the head of Christ but Christ is simpliciter absolute head of the whole Church yea of Peter who is a member of this whole body notwithstanding more worthy then others As a Vice-roy is truly head of that Kingdome of which he beares charge neuer-theles the King is superior and first head of all his Kingdomes euen so Christ and Peter who is called a rock Matt. 16. and a foundation 1 Cor. 3. vers 11. but not first for Christ is only the first stone layed in the foundation of the Church but Peter is the second foundation and rock vpon whom the rest of the Church is founded by Christ OBIECTION IF the Pope succeed to Peter Ergo he is an Apostle which is false ANSVVER THe sequell is friuolous for more things are requyred to the Apostleshipe then to succeed to the Apostle to wit that immediatly he be called of God moreouer that he be taught of God his doctrine and sent with authority to effectuaâ— the same and lykewise to be indued with the gift of the holy Ghost to write canonicall Scriptures Which things the Pope hath not although in the meane tyme he doth obtaine the Apostolicall power in the whole Church in which he hath succeeded to S. Peter from whence it is called the Apostles seat because of the iurisdiction and authority which the Apostls had and was giuen immediatly by Christ OBIECTIO THE Counsell may depose the Pope therefore the Pope is not supreame head of the Church when the Counsell may depose him ANSVVER THe assumption is false absolutly for a counsell with iudiciall authority caÌ„not depose the Pope because the first seat is iudged of no man the reason is because the Pope hath receaued authority in the whole Church immediately from Christ so that the Church can no way take away that authority Put the case that he should be a manifest Heretick he should not be deposed of men but of God who will not retayne such a vicar who de facto declars himself an heretick cuts himself of so manifestly from his body eyther by euidence of deed or by declaration of a generall counsell QVAESTIO IX Of the Roman Sea of S. Peter WHerefore doth the Roman-Papists boast so much of the succession of the Roman Byshops seing S. Peter was neuer at Rome Welenus Illyr Magdeburg Sebast Franc c. ANSVVER IT is probable that Peter was not only in Rome and to haue made his residence in it but to haue been crucifyed there Howsoeuer the impudeÌ„cy of Heretickes doth prate against the tradition of all antiquity It is probable that Peter was in Rome by his owne epistles First it is proued out of his owne first epistle cap. 5. v. 13. saying The Church collected in Babilon salutes yow that is to say Rome which he calles Babilon because it was full of riches persecution superstion and idolatrie with all manner of sinnes reygning in it as witnesseth Eus lib. 2. cap. 15. Lykwise Papias the disciple of S Iohn sayes that Peter in his first epistle which he wrote from Rome hath remembred Mark whom he calleth his sonne Rome is called Babylong in which figuratiuely he hath nominated Rome Babilon when he sayes that Babylon salutes yow Lykwise Hieâ— de Vir. Illust in Marc. sayes that Peter in his first Epistle vnder the name of Babylon figuratiuely signifieth Rome Moreouer to haue houlden and kept the Episcopall Chayre at Rome At Rome he ouercame Simon Magus and there to haue ouercome and been victor ouer Symon Magus This S. Aug. declares lib. 2. cont lit petil cap. 51. repreheÌ„ding the Hereticks in this manner saying VVhat hath the Chayr of the Roman-Church done to thee S. Aug. defendeth the seat of Rome in which Peter hath sitten and in which at this day Anastasius doth siâ—t Moreouer speaking of Simon Magus lib. de Haer. ad quoduult Har. 1. sayes that he Heretick gaue the images both of himself Simon Magus superstuious dealing in Rome and of the whorishe citie to his disciples to be worshiped the which at Rome he had set vp by publick authority as the images of the heathen Gods in the which city the blessed Apostle Peter ouerthrow him by the true vertue of God omnipoteÌ„t thus he For all the Hystories His ouerthrow at rome by the power of God and Holy writers with generall traditions in all ages haue testified that S. Peter came to Rome as sayes Egisip lib. 3. cap. 2. Ireâ— lib 3. cap. 3. But and Euseb the professors of â—â—â—ditious sayes in Châ—on Eccl. Hist. lib. 2. cap 15 That in the secoÌ„d yeare of Claudius the Emperour Peter the Apostle when he had first founded the Church at Antioch he went to Rome Peter preached at Rome XXV yeares wher preaching the Euangely twenty-fyue-yeares he remained Byshop of that same towne And S.
Geneua in Sauoye their preachings They neuer saluted Ierusalem nether is their reformed faith farr spred abrode nether hath it ben in Asia Africk Grece Egypt nether in many Kingdomes of Europe and farlesse through the world nether to the middest of it And although the Church as they say is old and aged yet their Synagogue is more apparant to be at an end Diuisions and sectes are futer tokens of anâ— end for their own diuisiones and daily mutations are prognostications of an end for the Euangellist sayes Luc. c. 1. euery Kingdome diuided in it self shal be desolat this desolation appeares rightly in the propagation of sectes for some are Sacramentaries In what nomber of sectes the reformed fallin whil they forsake the Catholick Church some Confessionistes some fierce some slacker some contra-deuills some hellishe deuills some two Sacramentaries other thre Sacramentaries some superintendents some Luther-Caluinists some anti-Caluinists some new-Pelagians some new Manicheans some Puritans some Gomaristes contra-Puritanes Arminians c. What a rable and a degenerat crew of sectes ech one hath the new reformed Church and the new no faith In vaine they wold be called Catholickes wher Sathan hath his dominioÌ„ it tendes to desolation and are not ashamed to claime the Catholik name to them and the Church of Christ Where Antichrist hath his desolation abominable confusion of sectes And therefor their religion reformation and faith is nether religion faith nor Gospel The Protestants sayes without warrandes Ther exception here can not be omitted vndiscouered in that they affirme and say them to hold the same doctrin which begann at Ierusalem ther vpon to assume to them the Apostolicall and Catholik faith This exception is in vaine for when soeuer any heretik did appare he sayd and affirmed the same Christ answer e our Catholik beg nnâ—g but euill proued here vpon Christ â—eencounters their folish-cauilling-lies who hath not placed the doctrine but the beginning of the Euangelicall preaching to take place at Ierusalem for he sayes Trew doctrin is noâ— knowne but preaching and to preachers beginning at Ierusalem to wit the self preachers for the doctrin is not knowne except by preaching as the Apostel sayes how shall they belieue in him in whome they haue not heard and how shall they heare without preaching therefor the preacher and the doctrine must beginne first at Ierusalem The preacher the doctrin most beginne at Ierusalem Which the new reformed preachers haue not done therefor their doctrin and reformed faith is nether Apostolical nor Catholick All Churches hath one beginning of the Apostolicall preaching beginning at Ierusalem For all particular Churches haue one originall and commun beginning to wit the Apostolicall pr aching beginning at Ierusalem and after by the same Apostles spred abrod in diuerse nations It â—est now after so many ages that albeit the Churches of the other Apostles hath perished not w h standing only Peters the Prince of the Apostles to wit the Church of Rome Rome Church standes by singular priuiledge of God that in it is livly authoritie by the singular benefit of God to remain Wher many yeares he teached and in it ended his lyf which as S. Aug Epist 162. ad Glorium sayes hath euer bene resident with the authoritie of the apostolicall chayre And theirfor for verification of our mission doctrin and faith we make manifest and declare one originall to be of the Apostles for Peter him self first of all other hath preached in Ierusalem and also from this seate when as yet the seates of the other apostles weer extant The church of Rome is cheif of all other seates when the Apostles wer a-liue All the fathers defended ther originall by this church Trew faith should be vndouted in all thinges not with standing as cheif of all others and hereto many holy fathers and the trew Senatours of the world haue inferred and induced punctually the orignall of their churches against the heretikes of their tyme. As Tertull. de praesc haeret 2. con lib 3. c. 3. Epiph. haret 27. aug 4. The fourth reason is that the trew Catholick faith ought to be vndoubted in all things the which the Church proposes to be belieued so that it is most certain to vs the thing which we are commanded to belief to be such lyke for other wayes it should not be trew faith because faith is the substance of things hoped this is the trew proper and sure fundament and an argument of nothing seene Heb. 9. and this is the trew definition of our Catholik faith and the vndoubtenes there of to depend on the Church But the Reformed faith of Luther and Caluin is not vndoubted and first I proue The ProtestaÌ„ts faith is full of doutes because in matters of greatest importance and moment of faith they disagree one from the other extremly For Luther omitting many to touche a fewe discrepants in his booke de capt bap printed anno 1520. about the beginning doth acknowledge only one Sacrament if we do speke sayes he according to the custome of the Scripture Luther and Caluin varie in the number of the Sacraments notwithstanding after he takes occation for the tyme to place three bapt the Lords supper and pennance Far other wayes disputes Caluin in his Parnassus lib. 4. instit cap. 18. § 19 whil he reckneth two Sacraments saying besides these none other is institute of God and yet the Church of the faithfull ought not to acknowledge any other Notwithstanding a little after in the same booke Order a Sacrament acknowledged of Caluin cap. 19. § 31. he sings an other thing placeing order amongst the Sacraments ther rests imposition of handes sayes he which in trew and lawfull ordination I graunt to be a Sacrament Bread wyne to be turned in to the body blood of Christus is Luthers opinion Againe Luther in his book de abroganda miss pri plainly teacheth that Christ when he sayd this is my body and this is my blood changed the bread into his body the wyne into his blood likewyse in his Serm. de Euchar. it is not there bread sayes he and wyne but only the species of bread and wyne Caluin called bread wyne Sacramentall symboles Contrariwise Caluin denyed his body and blood corporally and essentially to be in the Eucharist but only spiritually and sacramentally as lib. 4 instit c. 17. § 5. for that we confesse him to be no other way in the Sacrament thaÌ„ by the eating of faith neither can he no other wayes be presupposed who in his first § sayes bread and wyne sayes he are signes which do represent the inuisible foode that we receiue of the flesh and blood of Christ by faith Morouer how variable and inconstant is Luther in the other artickles of the faith Luth. is so variable in the artikles of our faith that in one artkle he is noted of 36
asmuch as he had first by vision that the gentiles also were called to belieue in Christ act 10. For asmuch as God choose that the gentills should first of all hear the word of the Ghospel by S. Peters mouth and should belieue Act. 15. For asmuch as when Peter was in prison prayer was made in the Church for him without intermission Act. 14. For Peter prayer is made by the church Peter decides the question moued about the Law For asmuch as when a sedition was among the disciples in so much that Paul and Barnabas came to the Apostles at Ierusalem to seeke a solution from them and chiefly from Peter and tould the controuersie in the counsell Act. 15. Theod in Epist. ad Leenem For asmuch as Peter did not only first speake but also gaue a determinate sentence that the gentils should not be burdened with the law act 15. For asmuch as S Paul came to Ierusalem to see Peter Gal 1. And that as S. Amb-sayes in com cap. ad Gal. 1. Because he was first and chiefest of the Apostles to whome our Lord had commited the cure of his Church For asmuch as Peter was eyther alone or first or chiefest in the greatest affaires of the Church Chry. in act apost Hom. 21. For asmuch as he was send to possesse with his chayr Rome Peter by Gods prouidence is sent to Rome to possesse that see with his chayre the Mother Church of the Roman Empyre Athan. ad Solit. Vit. Agent Aug de sanct serm 27. Leo serm 1. in nat Pet Paul VVho calleth Rome the Head-city of the world to conquer all superstition Heresie and infidelity For asmuch as his chayr and succession hath bynacknowledged of all the auncient Fathers hath florished there to this present day without interruption of that faith which S. Peter professed and taught as expertence doth bear witnes Conc. Calced act 3. Bern. epist 190. For as Christ excelleth the Angels Heb 1 because God neuer said to any of them as he said to Christ euen so Christ neuer sayd to any of the Apostles as he said to S. Peter Thow shaltbe called Peter or vpon this rock I will build my Church or to thee I will giue the keyes or pay for me and thee or I haue prayed for thee that thy faith fail not feed my sheepe and rule my lambes Matt 16. Luc. 22. Iohn 21. To declare one Pastor and one chayre wherein vnity might be kept of all men The building of Christ Church varieth not but is neuer syk it self least the other Apostles might echone chaleng a chaire to himself Opt. milet lib. 2. de Schism donat So that in Peter himself is this rock and faith of his Church And because the building of Christs Church varithe not after his Ghospell planted but is alwayes lyk it self therefore all Catholyckes belieue that when S. Peter died who was the head coÌ„stitute by Christ another succeeded in his place by ordination of S. Peter All christians belieue the Pope to be the head of the church and confessor of the true faith and consequently the rock of the church vpoÌ„ whoÌ„ Christs militaÌ„te Church might be as stedfastly builded as it had ben once built on S. Peter And seing the Byshop of Rome succeedes S. Peter all Christians doe constantly affirme that the Byshop of Rome is the rock and head of his Church who confesses euermore Christes true faith Vpon which confession of the sea of Rome as vpon a sure rock Christs Church is built VVhervpon Bern. lib. de consid ad Eugen. pp. lib. 2. Other Pastores haue flockes assigned to them euery Pastor one flock to thee all are committed one flock to one sheepheard And not only of the sheep but also of the Pastores thow allone art the Pastor doest thou aske how I proue it by the word of our Lord. For to whom I say not only of the Byshops but also of the Apostles so absolutly without distinction are all the sheep committed as it is said It thow louest me Peter feed my sheep which sheep whether the people of this or of that city or country or certaine kingdome he sayes my sheepe Out of which worde it is euident that Christ did not appoint out some to a particular Pastor but assigned all nothing is accepted wher nothing is distinguished Thus he Therfore seing the pastorall office and authority of S. Peter was ordinary it behoueth that it must go for euer vnto his successors and for asmuch as the Byshop of Rome is that ordinary Pastor who succeedeth in S. Petees chayre and is aboue the rest according to Gods word All ordinary offices goe by succession for when the Church was built on S. Peter and he was made cheif Pastor of the same at what tyme he was in Palestina and not in Rome euen then he was accompted the high Byshop of the circumcision of the faithfull Iewes yet notwithstanding for asmuch as the same Peter at the leÌ„gth setled himself at Rome by Gods appointement and left a successor there as the holy Fathers affirme as Iren. lib. 3. cap. 3. Tertul. de praese And seing he was the rocke promised by Christ vpon whome he should build his Church and also the pastor who as he hath loued Christ more then any other So he had the authority to feed Christ flock more then any other Bâ—shop and seing that power of S. Peter was ordinary it must continue in the Church of God permanent and also it must continue in on chiefe sheepheard only which is the byshop of Rome who ordinarily succedees in the said authority of S. Peter therfore the said supremacy of the byshop of Rome is auouched and taught by Gods owne word Et Cyp. ad iubatan de simplicit prol sayes Christ gaue that authority that there should be no schisme Authority is in the Church that there should be no schisme and breach in vnity and that he might make vnity manifest that the originall of the same vnity may haue his beginning of one And therefore Iren lib. â— aduers Haeret. cap. 3. Speaking of the successions of Byshops in those Churches which the Apostls had first intituled called the church of Rome the greatest Church and most auncient and knowne to all men All Churches concures with the Church of Rome as mother Church Hereticks haue appealed from the affrican counsels to the sea of Rome being planted setled by two most glorious Apostles Peter and Paul and ech Church that is about this must come agree and concurr with her for her mighty principality and gouernement Hereupon S. Cyp. lib. epist 3. confesseth the authority of S. Peter to be at Rome for wheras certain factious persons Heretycks sayled from Cathage to Rome intending to complaine of him and the other Byshops of Africk sayd to Pope Cornelius they dare cary letters from Schismaticall and prophane men to the chayr of Peter and principall Church whence the
to theÌ„ iustly with S. Aug. l. 4. de Symb. c. 10. All coÌ„gregations heresies is a concubine and an â—â—hoore who cannot blushe and be ashamed as experience teaches Did not Luther translate the new testament in the German tongue but so wicked pernicious corrupt and erroneous that it ministred sedition mutination and rebellion of the people against the higher powers By this simple women tooke on them the reading of the Scripture and their notes with such feruour of the spirit with contempt of all learned men to preach and exhort publickely contrary to the inhibition of S. Paul who ought to keep silence hold their peace where men are In the same manner did not the sighing-puritane-sisters of Edin brough and other cities in Scotland after this Ghospelling conuersation at four a clock when they were rypest of vnderstanding take vpon theÌ„ to read the Scriptures I hope it falls to them by ignorance and blindnes of mynd so long as they read that bible bable as was prophesyed of Peters-wyfe who will neuer mend but euer grow worse and wòrse For are not their Rabbies in that same conformity with the old Hereticks about the Scripture who were condemned of the ancient Fathers for depraueing the Scriptures denying of sundry books as the Aebionits who denyed S. Paul epistles as witnes S. Iren. l. 1 cap 26. S. Epiph. haeres 3 Lykewyse was not the Manicheans damned for denying the Ghospell of S Mâ—tthew as witnes S. Aug. lib. 33. contra Faust cap. 3 7. Lykewyse the Alogians were condemned for the denying of S Iohns Euangelist and his Apocalyps S. Aug Haer. 30 Lykewyse the Marcionists and Arians for denying the Epistle to the Hebrewes to be S. Pauls as witnes Tertul. de praesc Iten lib. 1. cap. 29. Epiph. Haer. 41. S. Hier. in praef in epist ad Tit. Or the same opinion is the moderne Rabbins with the old Hereticks concerning the Scripture to repudiat reiect the bookes of Moyses here upon is Luthers doctrine Serm. de Moyse saying let not Moyses be thrust on vs we in the new testameÌ„t will neyther regard nor hear him Againe idem Luther calles the old testament no word of God belonging to Christians for Moyses appertayneth nothing to vs. Againe in his booke de decem praec lib. 2. cont Rusticos Thow seditious preacher affirmes sayth he that the old TestameÌ„t is to be obserued preacher I say not to me but to the Iewes preach thy Moyses not a title or Iot of Moyses belongeth to vs yea not the law concernes vs but the Ghospell yea not the ten coÌ„mandements belongs to vs. Lykewyse Luther Serm. de Phar. Publ in proaem noui testam Not vnfitly did I admonish the reader in my prologue of the new testament that they should abolish this opinion to be four Ghospells for I haue sayd that the Ghospell of Sainct Iohn was most acceptable and true Lykewyse he sayes in Assert in prologo the bible buble-bable togeather with the Scripture is nothing but fables Lykewyse Ochinus denyeth the whole new testament Iacob Carion in Chron. an 1556. pag. 151 printed at Basil And lykwyse Ochin lib. 2. dial pag 154. 155. 156. saies that we ought to belieue no more theÌ„ the S â—â— of the old testameÌ„t to him subscrybeth Cal taxing the Euangelists and Apostles lib 4. inst cap. 8 § 4. saying if they be Apostles let theÌ„ not bable what they lift Lykewyse Calu. in Iohn cap. 19. v. 23.24 sayth that the Euangelists wrest allegations and depart from the right meaning of them in cap. 2. Matth. v. 18. in 3. Matth. v. 13 in 5. cap. Matth. v. 17. Caluin accuseth them to speake a bruptly many senteÌ„ces in their wrytings to tearme things improperly and to vse many improper wordes Whereupon Caluin sayd that he could neuer be persuaded that the sixt chapter of S. Iohns Euangelist was euer his To this effect is not these books called Apochrypha in summa the translation of the Byble in the vulgar tongue is the cause of a thowsand errors for sayth not Broughton in his aduertisement to the counsell of the corruptions of the Byble an 1604. That the whole originall text of the new TestameÌ„t was peruerted in aboue 8. hundrith and 8. places and that it was nothing inferior to the Turkish Alcaron Lykewyse in Hampton conference pag. 45 c. The Inglish Bybles are euill translated altogeather And them of Geneua the worst of all they containe partiall vntruthes and are full of seditious notes to much intending to mutiny and rebellion allowing dissobedience to Kings and full of taxing of Kings OBIECTION LOng since of some Fathers some bookes of the Scripture were put in doubt as Iudith Tobie Wisdome and the Epistle to the Hebrews the second of S. Peter Iude Apocalyps c. Therefore with vs also it is lawfull to doubt of them ANSVVER THe sequel is nothing for albeit Thomas did once doubt of the resurrectioÌ„ of Christ it followeth not that he should euer doubt and albeit ther was no book of Scripture which was not walled with the Apostolicall authority and tradition yet-notwithstanding in the beginning of the Church were suspected and doubted whyle by litle and lytle by inspiration of the holy spirit things were made more clear so that these books which before haue ben doubted of haue now of the vniuersall Church abtayned diuyne authority and so consequentely they are no more to be doubted OBIECTION THe Counsell of Laodice omits and leaneth out those books of the old Testament because they were not in the Canon of the Hebrews ergo what the counsell hath not acknowledged neyther we acknowledge for cannon Scripture ANSVVER IDeny the consequence for the Fathers in that Counsell haue not reiected these books as not holy neyther canonicall but they haue not numerated them amongst those books which are read in the Church because of the coÌ„uerted Iews who almost liued Iudaizing of whom Phrygia was full from the tyme of the Apostles and therfore the holy Byshops in that counsell would not atteÌ„pt to read those bookes in the Church which they had not in the Canon of the Hebrwes Secondly if no booke be Canonical but these which are in the Canon of the Hebrewes the new Tastament shal be ieiected for it is not in their Canon OBIECAION GRegorius lib. 19. Mor. cap. 17. as coÌ„cerning these bookes of the Machabees we do not speake vnciuilly if by beside the canonical books which are made for the edification of the Church we shall produce any testimonyes Ergo these books are not canonicall ANSVVER HE denyeth not these books to be holy which are rehearsed in the Canon of the Church seing it could not be hid and vnknown to the holy man of God that 200. yeares before blessed Innocent Pope and the counsell of Carthage had spoken of the Machabees as canonicall Scripture But he speaketh of the Canon of the Hebrwes in which these bookes were not nombred neyther
of S. Iames for Apochripha to conuince him of this error it cannot be done by the Scripture neyther of himself because he is iudge in his own cause neyther is he to be belieued by the reuelation of his priuat spirit for all do make for confirmation of his opinion therefâ—re to conuince him rightly they must haue recourse to the tradition of the Church as sayes S. Aug. Serm. 191. de temp We receaue the new and ould testament in the nomber of bookes the which by authority of the Catholik Church is delyuered to vs. Moreouer this other argument is to be obserued for the Church from the beginning of the world till Moyses two thowsand yeares was without Scripture only ruled by traditions and rites of the sacrifice In the new testameÌ„nt Christ hath written nothing neyther commaunded to wryte but well he sayth Marc. 16. vers 15. Preach you the Euangely to all creatures in which mission no precept is giuen of writing for saluation depends vpon the word of God and not vpon books neyther the written Scripture nor reuelation or prophesie c. For that cause Iraen lib. 3. cap. 4. wryteth that some nations in his tyme had the fayth of Christ and yet no Scripture Where is it found in the Scripture to reiect traditions But this is the cause why you withstand all traditioÌ„s for these being banished easily you may peruert and glosse the Scriptures and apply them to your own myndes which traditions of the holy Church staÌ„d out against you for the clearing of the verity and will not suffer the Scriptures to be corrupted with your fansies which corrupt interpretations permitted and suffered we shall see you follow traditions and consequently your owne inuentions to be for holy Scripture for the first part is probable for Caluin himself approueth the traditions of the Iewes commenting in the 104 Psal sec 18. Many things remayned amoÌ„gst them by successiue tradition which were godly and necessary for them of the which no mention is made in the Scriptures Out of which place it followeth that Caluin willingly would Iudaize and as concerning the following of their owne senses in reiecting the traditioÌ„s of the holy Ghost to erect their own traditions contrary to the written word I would most willingly be satiefyed by what reason eyther spirituall or morall why you Puritans vphold and set vp traditions as the pillar of repentance denigrate and made black and sinners to stand there to the spectacle of the whole Church with the showing of their heades at the crosse bound with yron chaynes in tyme of Market your sackcloth at the Church doore and carting of poor women thorow the city of whom haue you learned to punish fornicators by this ignominious punishement Others by the purse and to pardon some who are fatt and to execute rigor vpon the poor From whence haue you receaued that tradition in your prayers to hould your noses in others tailes and to ly groaning on the ground after the manner of the Iewes From vvhence is that tradition to fast on sondayes and feast on frydayes and to work on Christmas day and other Sainctes dayes and to obserue monday suter sonday for holy day These a thowsand more are the Puritanes traditions of their owne inuentioÌ„ vvithout any Scripture or vvritteÌ„ word and yet not vvithstanding they vvill abolishe and condemne all traditions and yet vvill set vp and authorize traditions of their owne authority contrary to the law of God and all Scripture and tradition of any age before passed OBIECTION THe Lord sayth Deut. 12. vers 32. What I coÌ„mand thee do thow that vnto the Lord only neyther shalt thou add any thing neyther diminish Therefore traditions are superfluous and in vaine ANSVVER IF this argument were auaileable neyther the Prophets nor the Apostles ought to haue writteÌ„ any thing after Moyses for vvhat the Prophets haue vvritten are not conteyned in Moyses neyther vvhat the Euangelists Apostles haue wryten are contayeed in the old testament but generally and implicite In lyke sorte traditions are contayned in the Scripture implicite vvheÌ„ Christ sayd Luc. 10 v. 16. Who heareth you heareth me Therfore the sense of these vvordes vvhich sayth that thou shall add nothing nor diminish is that thou shalt add nothing repugnaÌ„t vnto those things vvhich are commaunded in the Scripture In this same sense sayth S. Paul Gal. 1. v. 8. Whether we or an Angel froÌ„ Heauen euangelise to you otherwise then that which we haue euangelized let him be accursed For that praeposition praeter is asmuch to say as coÌ„trary for otherwaies should he be contrary to himself who added many things as his epistles witnes And lykewyse S. Iohn after he had written the Apocalyps and Euangely who threateneth the same curse should fall in the same sentenceÌ„ in adding to his Epistles in which are many precepts traditions which are not contayned in the Apocalyps and Euangely c. OBIECTION THE Scripture is a Rule to belieue therefore it ought to contayne all things which are to be belieued ANSVVER THe Scripture is a Rule to belieue but not adequat and a right Rule because the right Rule is the word of God whether written or delyuered by Tradition OBIECTION THese things are written that you may belieue that Iesus is the Sonne of God and that belieuing you may haue lyfe in his name But all things writen serue to belieue in Christ therefore all beliefe is written ANSVVER SAinct Paul sayes that Abel Enoch Noe Abraham Isac Iacob Heb. 11. had vndoubtedly true fayth yet they had no Scripture writen Againe the primitiue Church at least tenne yeares after Christ had no Scripture written who will say but that they had true faith Againe these are not conteyned in the written word to vvit the consubstantiality of the Trinity the procession of the holy Ghost the virginity of the most blessed Virgin Mary the baptising of children and the not rebaptising of them who are baptised of Heretickes the breaking of the Sabaoth keeping of Sonday the obseruing of Easter the receauing of the Sacraments fasting the eating of blood strangled meares prohibeted in the Law and EuaÌ„gely Act. 15 But I would know of the ProtestaÌ„tes what Scripture they haue for women to singe Psalmes and to glosse on the Scriptures in the Church at home and in the tauernes What Scripture haue you for your pillary crosse steeple repeÌ„tance seat carting and showing of poore women for the sinne of fornication for these things you haue no Scripture but must build vpon traditioÌ„s eyther true or false QVAESTIO XVIII Of the certitude of Hope WHerefore doe the Papists deny that our Hope is with certitude seing it is written that Hope maketh vs not ashamed but bringeth with it certitude and confidence Luth art 10 11. Caluin lib. 3. instit cap 2. § 16. ANSVVER WHat certitude assured hope can the Protestants haue in our Sauiour if they defend and abyde in the principall poincts of their