controuersies in debate for as much as they relate to faith Furthermore God who is not an accepter of persons Rom. 15. who is not God of men only but of women also and who desireth to saue all of each sex doubtless instituted a remedy against originall sin in fauour of men and women for as much as the expiation thereof is absolutely necessary vnto saluation wherfore in regard circumcision was the remedy proper to men and could not be applied to women some other expedient was ordained for their cure and although no express mention thereof be made in any part of the old Testament neuertheless that God instituted a remedy for the deliuerance of women * Quod qualeue fuerit illud remedium à Deo institutum ad subueniēdum faeminis quae nascebantur in peccato originali nullibi explicatur in sacris litteris nec porest deduci ex illis from the guilt of originall sin the Iews belieued as an article of faith necessary to saluation and indeed so it was as appeareth from the necessity of it and from the prouidence God hath ouer both men and women and truly to auerre that God was defectiue then in necessary requisits to the saluation of women is a manifest blasphemy wherby it is clear that euen the Iews in the old law held vnwritten besides written tradition as necessary vnto saluation neither is the said unwritten tradition preiudiced by the reply of some sectaries saying that the oblation of women in the Temple according to the law of Moyses did free them of originall sin For that legall offring was common alike to women and men and Christ was both circumcised and offered in the Temple nor by recurring for this deliuerance vnto the circumcision of Parents there being not any passage in the whole Testament of the old law that carrieth the least sound that way or that hath relation to the deliuerance of women from originall sin in vertu of their parents circumcision besides S. Austin and other ancient Fathers expresly teach that baptism is to Christians as circumcision was to the Iewes but no Christian sectary will say that women are sanctified and consecrated to God through their parents baptism for if it were enough for the purging out of originall sin to baptise the male there would be no need at all to baptise the female sex hereby it is clear again that the Iews of the old law allowed and professed vnwritten besides written traditions as necessary to saluation From the premises appeareth that the word of God taken precisely comprehendeth both vnwritten and written traditions in consequence of which vnwritten traditions are not additions to the word of God they being a part therof Wherfore neither Moyses Deut. 4. saying to the people of Israel Ye shall adde nothing to the word which I speake to you neither shall ye take ought from it Nor S. Paul Gal. 1. saying to the Galatians though that we or an Angel from Heauen preach vnto you (h) According to S. Austin tom 7. con liter petiliani l. 3. cap. 6. and tom 9. trac 98. in Io. the particle praeterquam besids in the cited Text imports the particle contra against or contrary so that the meaning is that nothing must be preached against or contrary to the holy scripture And truly this explication appears euidently by the Apostles arguing against those that asserted Iudaism to be consistent with christianism which assertion because it was contrary to the law of Christ the Apostle added the curse set down in the same sentence of the Text. Moreouer the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latin Interpreter translateth praeterquam is vsed by the Apostle for contra not only in the Epistle alledged ad Gal. but also Rom. 4. besids what we haue preached vnto you let him be accursed condemne vnwritten traditions as sectaries do calumniate the Catholick Church besides sectaries very vnhandsomly and weakly do infer from these two scripture testimonies that no doctrines of faith ought to be receiued saue such as be contained expresly in or by euident consequence deduced from the written word of God for neither of both doe mention the written word of God The word says Moyses which I speake vnto you and that we haue preached vnto you says the Apostle but if it were granted vnto them what they cannot proue viz that Moyses then spoke what he had written afore notwithstanding they could not ouerthrow therby vnwritten traditions vnless they could proue which they can neuer doe that they be additions destructiue of or contrary to the written word of God for such additions only he meant and excluded by the cited scriptures and indeed if S. Paul had meant otherwise he should haue cursed S. Iohn the Euangelist that many yeares after his martyrdome writ reuelations which S. Paul had not preached to the Galatians likwise the Anathema had touched S. Paul himselfe that deliuered sundry passages in the acts of the Apostles which happened after his preaching to the Galatians Howeuer catholicks doe not deny but that traditions which are the vnwritten word be contained implicitly in the written word of God that is to say as in a generall principle from whence they are deducible and the whole word of God is contained in scriptutes yea in this sole Article of the Apostles Creed I belieue in the holy Catholick Church in as much as all the matters pertaining to faith and generall manners and not clearly expressed in holy scriptures are contained expresly in the doctrine of the Church which the scriptures commend vnto vs as infallible and indeed the whole word of God is expounded vnto vs in Christs command Math. 18. If he refuse to heare the Church let him be vnto thee as an heathen man and publican in regard wherof ancient Fathers do auerre all doctrines of faith to be contained in scriptures that is as in a generall principle from whence they can be deduced CHAR. XXJ. OF THE CHVRCH TRIVMPHANT THE CONTENTS Souls that remoue out of their earthly habitations cleansd from all vncleanes are instantly translated into Heauen the clear sight of God wherein consisteth heauenly beatitude is not deferd till the generall Resurrection though the office of mediation aduocation and intercession is proper to Christ alone as to the noblest manner therof neuertheless according to the Catholick Church all the Saints mediate and intercede in the sight of God for the faithfull on earth in subordination to Christ the Church of god does not nor neuer did teach that the faithfull on earth ought to mediate and intercede for the blessed in Heauen S. Paul did not mediate or intercede for Onesiphorus that he might obtaine mercy after his soule was beatifyed the ancient Liturgies of the Church approue not of prayers vnto helping of the blessed THe Church triumphant is a holy Congregation of blessed Saints reigning with Iesus-Christ innocēt souls not liable to any guilt of sin as soon (a) 2. Cor. 5. we know
not the least sound that way teaching nothing that hath any relation to truth or antiquity In the pursuance of his ambition he makes proselytes of such as hauing their eares itching doe after their own lusts seek Masters of new notions * Scientia iuquit Apostolus Paulus inflat vbi charitas non aedificat quam sententiam frequeÌ„ter vsurpat S. Aug. As science without charity begetteth pride and pride Teachers of Nouelties so want of science without sobernes bringeth forth curiosity which maketh itching cares in order to new Masters The (c) Vincen. Lyrinen 2. p. tom 5. Bid. vit S. Patr. addresseth himselfe to Priests and Teachers in order to auoiding of Nouelties thus O Priest ô Doctor if the aiuine povver hath furnish'd thee vvith vvitt and abilities fit for exercise out out faithfully the precious stones of diuine doctrine deck and set them forth vvisely adde splendour grace and comliness but so teach vvhat thou hast learn'd that vvhile thou speak'st after a nevv method thou deliuer nothing of nevv doctrine singularity of one Doctour planteth a sect and the curiosity of many encreaseth it In the compleating of his ambition he doth not only equall but exceed the ambition * Volaterranus l. 15. Anthrop Erostratus inquit TeÌ„plum Diana Ephestae incendit nominis famae libidine of Erostratus that to perpetuate his name set on fire the Temple of Diana at Ephesus counted one of the seauen wonders of the world for the ambition of Erostratus destroyed one Temple only but the pride of a singular Teacher ruines * 2. Cor. 6. vos estis teÌ„plum Dei 1. Cor. 3. TempluÌ„ Dei estis Spiritus saÌ„ctus habitat in nobis as many temples as the Christians which by crafty dealings he seduceth and bringeth into errour euery Christian being a temple of the liuing God and the habitation of the holy Ghost and consequently as the God of Christians surpasseth in worthines Diana of the Ephesians and as a spirituall exceÌ„edeth a materiall temple so a destroyer of Christian soules goes beyond Erostratus in wickednes In like manner he exceedeth the Regicide * Ioan. Sarisburiensis polycratio Pausanias inquit cum Hermaclea percunctatus esset quò nam modò clarus euadere posset subito atqueÌ„ hic respondisset si occidisset aliquem virum clarum continuo Philippam interemit Pausanias that made his way to an euerlasting memoriall of a wicked enterprise thorow the Royall blood of Philip of Macedo which ambitiously he spilt for a singular Teacher murthereth as many * Secundum Bedam l. 3 in cap. 10. lucae quos Lucas appellat Reges matthaeus vocat iustos ipsi sunt ait ille Reges magni qui tentationuÌ„ suatum motibus non consentieÌ„do succumbere sed regendo praeesse nouernÌ„t kings as there are just men which he peruerteth and draweth from the truth Howeuer a singular Teacher will not profess openly the malice of his ambition as did Erostratus who affraid as it were to lose the renowning of his name himselfe diuulged his * Hier. l. con Heluidium cap. 8. mullo inquit prodente sacrilegium fertur ipse Erostratus in medium processisse clamitas sese incendium subiecisse sacrilegious crime for though a singular teacher is inwardly a rauenous wolfe yet outwardly for the most part he appeareth in sheep's clothing And indeed his ambition is a subtile inordinate desire of glory a secret poyson an occult plague author of crafty dealings and mother of hypocricy A singular Teacher neuer publisheth his wicked affection lest the effects therof might be therby obstructed he is like vnto a white tombe which appeares beautifull outward but within is full of filthines Howeuer that such teachers should rise euen of Christians Apostolicall prophecies giue euidence enough to beleiue so When S. Paul said 1. Cor. 11. There must be heresies euen among you he pointed at singularity of doctrine for the word heresy taken in the precise sense for a choosing and adhering vnto a peculiar opinion imports as much When the same Apostle said as is related Act. 20. I know of your own selues shall men rise speaking peruerse things to draw disciples after them he foretolde the ambition of a singular Teacher When S. Mathew said Beware of salse Prophets which come vnto you in sheeps clothing he hinted at the hypocrisy of singular Teachers which disguise their malice with a visard of outward sanctity and thereby craftily circunuent and bring into errour such as through weaknes or wauering in faith or through itching eares are giuen to nouelties (d) Vincen. Lirinen writeth of Origine that he might haue been of great authority if an exemplar life had been sufficient enough to haue made him so for he was a person of singular integrity purity learning industry c. but that gallant person saith he in regard he insolently abused the grace of God confiding in his own abilities and despising the simplicity of Christian Religion presumed that he knew more then all other men and interpreted holy Scriptures after a new mode deseru'd that the Church of God should say of him Non audies verba prophetaeillius thou shalt not hearken to the words of that Prophet Baronius in his Ecclesiasticall History An. 449. after he had said much of Eutiches the Heretick in order to his outward sanctity aduiseth the reader to learn from him that other Hereticks so comport themselues as if they breathed forth purity of faith and sanctity of manners The same Baronius writeth in his Eccles Hist An. 428. that the Arch-Heretick Nestorius with his sordide clothing pale face and lean body wherby he was counted a person of great abstinence and mortification drew many followers after him Again An. 411. of his Eccles History he relateth that Paulinus in an Epistle to S. Austin extolleth Pelagius the Heretick for great sanctity of life who notwithstanding as Baronius attesteth was a rauenous wolfe cloth'd in a Monasticall habit a new Proteus that according to place time and persons with whom he conuersed chang'd his discourse Moreouer Wicleff the first English heretick through his sordide clothing and affected humility bewitched and infected nany with his pernicious nouelties Vnder a false shew and disguise of outward holines singular Teachers in all times of the Christian Church haue spread their pernicious Doctrins as do plainly euidence the Ecclesiasticall Annals of each age respectiuely and indeed Origines Nestorius Pelagius Eutiches to say nothing of sundry others while they wantonly presumâ—d of their own witts and insolently despised the ancient plainess and lownes of Christian religion together with the generall practice therof affected outward piety thinking therby to get authority and credence to their new notions wanting ordinary Mission to preach them The actiuity of their own witts caused wantonnes wantonnes pride and pride a preferring themselues before all other Teachers of those daies yet though the end of such teachers be euill the end for which the supream
habetis Aaron Hurvobiscum si quid natum fuerit quaestionis referetis ad eos Aaron and Hur Iudges for the deciding all differences which might arise in the congregation during his absence Exod. 24 wherefore Christ infallibly hath ordained and appointed spirituall Gouernors of necessary and perpetuall vse in his Church for the deciding all controuersies of faith and religion and for the preseruing of it in holiness to the world's end this doctrine is plainly euidenced by sundry most cleare prophesies vttered by Christ himselfe viz. Math. 16. the gates of hell shall neuer preuaile against it Math. 18. if he refuse to heare the Church let him be vnto thee as an heathen man and a publican and Ioa. 16. the holy Ghost shall teach you all truth Whereby clearly appear's that the very office of supream Iudge in order to deciding matters concerning faith and religion is proper to the Church and truly the Church and no other thing distinct from it can rightfully challenge the full essentiall proprietys or conditions here vnto required For example * In supremo iudice cōtrouersiarū requiri veritatem infallibilem in definiendo non tantum catholici sed illorū aduersarij fatentur v. g. vvhittakerus contro 10 de scrip quas 5. can 8. in 3. suo argumento alij quādo de hac re agunt Vnd. Ang. l. 1. de moribus Ecclesiae catholicae ait illam esse magistram totius sapientiae christianorum magistram castissimam not to be liable to errour at all in defining controuersies of faith and religion is one essentiall propertie in fallible verity being of necessitie ioyned to the authority of a supream Iudg that declareth sentence of iudgment in matters relating to faith which is inconsistent with errour and falshood God by a speciall and supernaturall prouidence hath constituted this Iudg in his place and appointed him as his immediate Ambassadour to propound to all christians the verity of faith least they be carryed about with euery wind of doctrine by the craftiness of Satan which office or employment he could not execute if he were fallible in the execution thereof neither should christians acquiess in his proposalls and definitiue sentences vnless they knew or supposed him infallible that is not liable to errour matters of faith depending of diuine reuelation which is not seen An other necessary propriety required in the supream Iudg is authority to exact obedience vnto his ordinances which essentiall propriety Christ declared when speaking of the scribes and Pharisies sitting in Moyses chaire Math. 23. he said all therfore whatsoeuer they bid you obserue that obserue and doe where the particles whatsoeuer they bid you obserue importe power and authority to propound vnto the Iews what they were to belieue and the particles that obserue and doe import an obligation to admit and receiue their ordinances and indeed euery common-wealth hath a supream Iudg or magistrate that propoundeth laws and ordinances vnto subiects and commandeth their compliance thereunto A third necessary propriety or condition required in this supream Iudg is to be visible and a cleare speaker Moyses visible and liuing said of himselfe as supream Iudg of the faithfull in those times Exod. 18. When they haue a matter of controuersy they come vnto mee and I iudg between one and another and declare the ordinances of God and the laws also this necessary condition appeareth by the command giuen to the people of Israel Deut. 17. thou shalt come vnto the Priests of the Leuites and to the Iudg that shall be in those daies and aske and they shall shew thee the sentence of iudgment besides Christs own words Math. 23. whatsoeuer they bid you obserue doe sufficiently manifest that the head Priests which sate in Moyses seate were visible liuing Iudges and indeed there is no ciuill nation that hath not a visible liuing and speaking law that is to say a supream Iudg or magistrate visible liuing and speaking for an vnliud and mute Iudg namely a meer written law cannot Iudg between one and another pronounce sentence of iudgment to the punishing of peruerse offenders or to declare ordinances to the suppressing of controuersies That the proprieties of this supream Iudg thus explaned be proper to the (b) By the Church is meant the high tribunall of faithfull Priests wherof the Chief visible head is the Bishop of Rome seated in the Chair of S. Peter and as he is the Chief and supream head so he is supream Iudge in consequence of which whosoeuer is affraid to be circumuented by the hardness of a question he ought to recur to him Church of Christ taken in the proper sense for a congregation of belieuing Christians including the supream visible Pastour it is plainly demonstrable for example that this Church is not liable at all to errour which is the first propriety appeares by Christs testimony alledged before Math. 16. the gates of hell shall not preuaile against it which importeth an absolute infallibility in defining propounding and teaching matters of faith for if the power of Satan that consisteth in crafty dealings to draw men into errour could ouercome the Church by making it teach any one false doctrine it would follow euidently that the gates of hell might preuaile against it in consequence of which Christ should not be faithfull in his promises Besids Christ saying Ioan. 19. the holy Ghost shall teach you all truth meant that the Church should teach nothing of errour to the worlds end and indeed that promise was made to the Apostles and their successours in the ministery and Gouernmēt of the Church because Christ before Ioa. 14. had said expresly that the spirit of truth should abide with them for euer wherfore * Aug. l. de mor. Ecclesia catholica ait si quis metuit falli difficult ate alicuius quaestionis ad Ecclesiā esse recurrendū Jtem ait Christū habere Ecclesiā loco Synagogae Et Tom. 6. con Epis Manichaeorū Non crederem inquit Euangelio nisi Ecclesiae catholicae authoritas me cōmoueret whosoeuer is affraid least he may be deceiued through the difficulty of a hard question he ought to recur to the Church established in the room of the Synagogue for as the Pharisies and Scribes teaching in the Chaire of Moyses could not deuiate from the truth so neither can the pastours of our Christian Church sitting in the Chaire of S. Peter Secondly that the Church is inuested with power and authority to exacte from the faithfull obedience to her ordinances which is the second propriety of this supream Iudg Christ Math. 18. plainly declareth saying if he refuse to heare the Church let him be vnto thee as a heathen man and a publican that is let him be excommunicated as appeareth by Christs words immediatly following * Verba illa Christi quaecunque alligaueritis super terram intelligenda sunt de censuris ecclesiasticis id etiam fatetur Cal. l. 4. insti Whatsoeuer
prinat spirit is condemned for example in the old law Numb 12. God was angry with Mary Moyses Sister and Aaron because they had detracted from Moyses she saying hath our lord spoken only by Moyses hath be not spoken also by vs and Ierem. 23. Heare not the words * S. Hieron ait falsos illos prophetas referre baereticos qui sequuntur spirituÌ„ suuÌ„ quia nequaquam inquit diuino instinctu sed proprio corde vaticinantur of the Prophets that prophesie vnto you and deceiue you they speak the visions of their own hearts and not out of the mouth of our lord and Ezech. 13. God saith thus woe vnto the foolish prophets that follow their own spirit yet say the lord saith it albeit I haue not spoken likewise in the new law this priuat spirit is condemned for in the primary age of the Church (f) Eusebius l. 3. hist Eccles cap. 12. attests that Cherintus besides his other prophane nouelties fained subtil delusions as reuealed vnto him by the ministery of Angels and according to the same Eusebius l. 5. cap. 15. Montanus and Maximilla were carried away with delusions of the like nature for among the reasons why they were cut of from the Church of God one was because they pretended vnto speciall reuelations and the Church declared that it was a thing contrary to the custom and practice down from the Apostles till those times that any particular person should presume to haue a priuat spirit reuealing vnto him matters pertaning to christian faith Cherintus was counted an Heretick for pretending vnto priuat reuelations in the spreading of sundry absurd doctrines and in as much as he asserted that Iesus-Christ was not come in the flesh Saint Ioan. Apostle Epis 1. cap. 4. writeth to the faithfull against him thus Dearly beloued belieue not euery spirit but trie the spirits whether they are of God for many false prophets are gon out into this world hereby you shall know the spirit of God euery spirit which confesseth that Iesus-Christ is come in the flesh is of God and euery spirit that confesseth not that Iesus-Christ is come in the flesh is not of God Yet althought the Apostle vsed that analogie in order to this true article of faith Iesus-Christ is come in the flesh as a certain signe to shew the falshood of Cherintus assertion neuertheless he did not mean to establish it for a generall rule to distinguish euery good from euery ill spirit or euery true from euery false doctrine for the Pelagians and sundry ancient sectaries are counted Hereticks both by Lutherans and Caluinists albeit they acknowleged the mistery of the Incarnation But the generall rule for the trying of spirits Saint Iohn clearly expresseth a very little after in his same Epistle saying Wee Apostles are of God he that knoweth God heareth vs he that is not of god heareth vs not hereby know we the spirit of truth and the spirit of errour In regard his first particular rule was not sufficient enough to discerne between euery true and false doctrine that is to say between all true and false Teachers therfore he addeth this generall rule viz. To heare or not to heare vs Apostles Gouernours of the Church alluding to Christs own words set down I uc 10. He that heareth you heareth me and he that despiseth you despiseth me Saint Iohn spoke in the person of all the Apostles and their successors in Church Gouerment with whom is deposited christian doctrine receiued from the mouth of Christ and truly it is very probable that no one of the other Apostles was aliue when Saint Iohn writ his Epistle yet what Christ promised Mat. 28. behold I am with you alwayes untill the end of the world remained then in him and euen now in the Prelats of the Church that succeed the Apostles in the administration therof wherby it is cleare that the office of supream Iudge of coÌ„trouersies in debate concerning faith and religion is proper to ecclesiasticall authoritie only howeuer in as much as no man can come vnto Christ except the Father which hath sent him draw him Ioa. 6. inward grace of the holy Ghost is necessarily required to belieue in and loue God aright vnto the obseruation of his ordinances and law of which is meant the prophesies Ierem. 31. I will put my law saith our lord in their inward parts and write it in their hearts and will be their God and they shall be my people Isa 50. and all thy children shall be taught of our lord to witt by inward grace which excludeth not outward Teachers for faith is by heareing and hearing importeth outward Teachers Moyses and the Prophets of those daies taught the people in as much as they declared vnto them outwardly the lawes of God affording nothing of inward help to the seeking of them but Christ truly God cloathed with human flesh taught by himselfe in our new law both outwardly preaching the doctrine of faith and inwardly instilling into the hearts of his people inward grace for the embracing of it and afterward before his ascention into heauen appointed outward visible Teachers and promised withall his own inward inuisible concurrence with them to the end of the world Wherfore doubtless the alledged scripturs will show only the maiority of Christ compared to Moyses and the Prophets in order to teaching matters of faith and religion together (g) According to holy scripture Io. 1. the law was giuen by Moyses but grace and truth came by Iesus-Christ The old law pointed at sin onely and made it known but the new law furnishes grace to fulfill it and purge out of our souls the leauen of sin with the plenteous measure of grace especially annexed to the new law in respect wherof it is stiled the law of grace neither is this necessity of outward Teachers excluded by the saying of Saint Paul 1. Cor. 2. he that is spirituall discerneth all things and he himselfe is iudged of noe man Ioa. 1. Eps cap. 2. ye need not that any man teach you but as his vnction teacheth you all things and it is true and is notlying and Saint Ioa. 1. Eps cap. 5. he that belieueth in the son of God hath the testimony of God in himselfe for as to the first text Saint Paul spoke of the spirituall man only that is to say of such beliuers as were perfect and knowing of christian doctrine and therby apt to discern false opinions and conceiue the high mysteries of faith declared by word of mouth or writing which is not to exclude outward Teachers and that this is the true meaning appeareth by the Apostle himselfe because he says in the very same Chapter set down We speak wisdom among them that are perfect and we speake wisdom in a mystery wherby he seâ—teth the spirituall maÌ„ against the naturall man that is versed only in the wisdom of the world or in the knowledge of naturall things and in the third Chapter of the same Epistle
likwise defined that vnwritten Tradition the faithfull of these dayes might haue been * S. Basil dicit Sabellianismum esse queÌ„dam Iudaismum Sabellius voro qui omnibus hareticis impietate antecelluit eirca annum 260. haresim Trinitatis propagauit quod Prâ—xeas omniuÌ„ primus humo Romanae inuexit proximè accessit ad errorem Iudaeorum Sabellians or Iewes as for any clear speaking scripture to hinder them Again we belieue that the holy Ghost is not the son of God nor that his procession is generation taken in the proper sense notwithstanding without tradition and interpretation of the holy Church it cannot be proued sufficiently that is to say by express scripture-testimony nor matters it that the Euangelists doe name the second person of the blessed Trinity the only begotten son for hence it follows not by necessary consequence that the holy Ghost is no son for Salomon is styled the only begotten son Prouerb 4. Howeuer it plainly appeareth by the first booke of Paralipomenon or cronicles that he had many brothers yet he was named the only begotten son in regard he was beloued as if he had been the only begotten We must belieue that such (f) The Council of Nice hath defined that such as are baptized by hereticks must not be rebaptized And in regard the Donatists impugned this assertion which is grounded vpon tradition and the Churches definition they were counted hereticks and S. Aust I. de vtilitate credendi cap. 22. expresly affirms that the said assertion is not contained in any express scripture and indeed practice and tradition of the Church only was obiected against S. Cypri that asserted rebaptizing of such as were baptized by hereticks as appeares by his own Epistle ad Iubaian 74. ad Pompeium he conceiuing that he had scripture authority on his side left the Churches tradition and practice yet S. Austin in sundry places of his writings excuseth him from heresie because he was not obstinate in defending of his opinion neither did he break vnion with the Church Besid that controuersy rose before any generall Council defined validity of baptism conferred by Hereticks as are baptized by hereticks ought not to be baptized again wee must belieue that we are bound to keepe holy our lords day which is sunday and we must belieue that there is a necessary obligation to receiue the Apostles Creed yet for as much as none of all these doctrines be contained expresly in or can be deduced out of the holy scriptures by immodiate necessary and euident consequences they would haue nothing of weight with vs in the conuincing of our vnderstanding if the tradition and definition of the Church were laid a side Moreouer the Lutherans and Caluinists in regard they reject Church tradition adhering to the meer letter of scripture and their own interpretations thereof cannot as yet after frequent disputes euince against the Anabaptists that the SacrameÌ„t of Baptism ought to be administred vnto infants where they alledge the words of Christ set down Math. 19. suffer little children and forbid them not to come to me for of such is the kingdom of Heauen as also the practice of the Apostles that baptized whole housholds Act. 19. it is plainly euident that from neither of these testimonies they can as much as deduce by any necessary consequence what they assert as a doctrine of their faith namely that baptism ought to be applied to young children that want the vse of reason especially supposing (g) Caluin l. 4. insti c. 16. and the whole sect of Lutherans though they denyed baptism to be a requisit necessary to the saluation of children neuertheless in their conferences with Anabaptists ingeniously confessed that baptism might lawfully and indeed ought to be ministred vnto children what Lutherans and Caluinists hold as an other article of their reformed religion viz. that baptism is not absolutly necessary to saluation for as to the first testimony though by litle children Christ meant not such only as can goe and speake but also infants sucking their Mothers breasts neuertheless the words of Christ declare them only capable of blessedness without mentioning baptism at all Since then Lutherans and Caluinists doe teach that baptism is not an expedient absolutly necessary to blessedness they can infer nothing of moment and efficacy from these words of Christ to conuince the Anabaptists because the blessedness that is to say the kingdom of Heauen whereof Infants are declared capable may be obtained without baptisin according to Lutherans Caluinists and Anabaptists yet for as much as catholick faith teacheth absolute necessity of baptism out of S. Iohn Cap. 3. that except a man be borne againe of water he cannot enter into the kingdom of Heauen Catholicks can by a clear inference from the said words of Christ proue that Baptism ought euen of necessity to be administred to children because Christs words declare theÌ„ capable of the kingdom of Heauen and consequently of baptism that being an expedient absolutly necessary vnto the obtaining of it whosoeuer is capable of any end is likwise capable of the expedient or medium which is of absolute necessity in order to the purchasing of it As touching the latter scripture testimony though it containes a most pregnant coniecture or presumption that the Apostles when they baptized whole families baptised children with all neuertheless it is not sufficient enough to the grounding of an euident and necessary consequence vnto prouing that de facto they did so because experience sheweth that many whole housholds haue no children at all Wherefore it is cleare that neither of the scripture testimonyes do proue effectually the baptism of Infants laying aside the tradition and definition of the Church And truly Lutherans and Caluinists haue only meer coniectures and remote inferences drawn from the interpretation of their own priuat spirits which is the Mother of heresies to euince the foundamentall and essentiall doctrines of their reformed religion namly that faith alone iustifieth that there are but two Sacraments that no addresses of intercession ought to be made vnto Saints or prayers offered for the benefit of soules departed c. and it is a foundamentall article of Caluinism that the Sacrament of the Eucharist signifieth only the body of Christ being a meer figure thereof contrary wise it is a foundamentall article of Lutherans that the body of Christ is really contained in the Sacrament together with the substance of bread and though both Caluinists and Lutherans teach that the scriptures speake and propounde clearly doctrines of faith howeuer they haue not as yet reconciled that controuersy which notwithstanding the many conferences and disputes held about it continueth in debate Caluinists impute to the Lutherans an heresie or errour in faith for admitting and the Lutherans ascribe heresie vnto the Caluinists for denying the reall presence of Christs body and bloud in the Eucharist whereby appeareth plainly the necessity of Church tradition and interpretation for the deciding all hard