should bee proper and not common no not in opinion And agayne They should also sayeth hee bee al-to-gether inseparable Bell. lib. 4. de notis Ecclesiae cap. 2. § ac primum § tertio Which being applyed to Antiquitie Multitude Vniversalitie and such others will proue clearlie That they are no true Notes of the true CHVRCH FINIS A Table of the Contents of this Booke CHAP. I. Of Scripture § 1. That the Apocrypha is no canonicke Scripture 2. That Scripture containeâ—h all things necessarie for Salvation to know without vncertaine Traditions 3. That Scripture is plaine in all things necessarie for Salvation to know 4. That the Scripture should bee read by the people and therefore translated in-to their vulgar Tongue 5. That Scripture is the perfect rule of Fayth and Manners and the infallible supreame Iudge in all controversies of Religion 6. That the Scripture is not a dumbe Iudge but that GOD by it speaketh to his Church CHAP. II. Of the Church § 1. That the estate of the true Church is not ever visible to all men and chiefelie to the enemies there-of 2. That the visible Church of Christian professours may erre from the trueth in common altho not all and everie one 3. That the Church of Rome may erre and hath erred 4. That personall succession freeth not from errour 5. That the Iewish Church pretended no lesse infallibilitie than the Romane doeth and yet erred 6. That the VVord of GOD purelie preached and due administration of Sacraments is the true marke of a true Church 7. That Multitude is no note of a true Church neither personall succession nor Duration 8. That outward glorie and visibilitie is no note of a true Church 9. Thâ—t Miracles are no note of a true Church CHAP. III. Of Peter and the Pope's Supremacie § 1. That Peter had no supremacie of power over the rest of the Apostles and so neither should the Popes over their successours 2. That the Pope is not the Head Husband and foundation of the Church and therefore that all Christians are not bound to bee subject to him CHAP. IV. Of the Churches right Worship § 1. That prayers and all publicke worship should bee in a knowne language 2. That Christ is our onlie Mediator in Heaven and therefore that wee should goe to Him and by Him vnto GOD onlie 3. That the Saincts are not to bee invocated 4. That they know not our hearts nor our necessities and therefore are not to bee prayed vnto 5. That no religious worship of Dulia is to bee given to anie creature 6. That no religious worship is due to the Virgine Marie CHAP. V. Of Images § 1. That it is vnlawfull to represent GOD the Father by an olde Man 2. That no adoration is due to Images nor any signe there-of 3. That the practise of the olde Idolaeters and new Romanists jumplie agree 4. That Images are not fit books for the instruction of Laicks but onlie GODS VVord CHAP. VI. That no Meates are to bee abstayned from for conscience sake CHAP. VII That the Marriage of the Clergie is lawfull CHAP. VIII Of Sinne. § 1. That concupiscence in the Godlie is properlie sinne 2. That all sinne by nature is mortall CHAP. IX Of Predestination That wee are predestinated of free Grace and not for fore-seene works CHAP. X. Of Vocation § 1. That wee haue no merites of congruitie as naturall preparations to our effectuall calling 2. That our conversion is of miere grace and not partlie of our owne free-will CHAP. XI Of Iustification § 1. That wee are justified by Fayth onelie 2. That no inherent righteousnesse in vs is the cause of our justification 3. That Christ's righteousnesse onelie is imputed to vs vnto our absoluâ—ion CHAP. XII Of Sanctification § 1. That none can keepe the Law perfectlie in this lyfe 2. That none can worke anie workes of Supererogation CHAP. XIII Of Glorification § 1. That our good workes merite not eternall lyfe 2. That the Sainctes leaue no meritorious works nor sufferings behinde them to helpe others CHAP. XIV Of Purgatorie § 1. That Christ's Blood onlie purgeth perfectlie from all sinne 2. That Christ delyvereth from all punishment heere-after 3. That no man can in anie measure satisfie 4. That the soules of the Godlie at death immediatelie goe to Heaven CHAP. XV. Of certayntie of Salvation That the Godlie may bee assured of their salvation CHAP. XVI Of Perseverance That the Godlie can never totallie fall from grace nor finallie perish CHAP. XVII Of Baptisme That the children of the Godlie dying are not for want of Baptisme deprived of God's blessed vision CHAP. XVIII Of the LORD'S Supper § 1. That Christ's glorified bodie is onlie in the Heavens 2. That Christ's bodie is not in manie places at once invisiblie and vnpalpablie 3. That after consecration the substance of Bread and VVine remaineth 4. That Christ is not received by the bodilie mouth 5. That Christ is not received by the VVicked 6. That the people should not bee deprived of the cup. CHAP. XIX Of the Masse § 1. That the popish priests haue no calling to sacrifice Christ's bodie in the Masse 2. That the Masse is no propitiatorie sacrifice but al-together derogatorie to Christs CHAP. XX. OF ANTICHRIST § 1. VVhat sort of Adversarie hee is 2. The tyme of his comming 3. The place in generall where hee is to bee found 4. The place in speciall where his seate is 5. His Qualities and Actions whereby to know him and first his excessiue Pryde 6. His Blasphemie 7. His Idolatrie 8. His Crueltie 9. His Simonie 10. His false Miracles 11. His Name and Marke 12. His daylie consumption and full over-throw FINIS
Christ for by grace yee are saved Note then As a dead man of himselfe cannot will his owne quickening but is meerlie passiue in the act there-of so neither can a dead man in sinne of himselfe will his owne conversion but is meerlie also a sufferer in his first turning to God Iohn 6.44 No man can come to Mee except the Father draw him Note then When Hee sayeth No man can come that hee breaketh sayth Saint Ierome the prowde freedome of man's will Hieron lib. 3. adn Pelagianos 2. Witnessing of Antiquitie THey are not my words but the Apostles sayeth Bernard that anie good that can bee whether to thinke or will or doe the good which hee willeth hee ascrybeth all to God and nowise to his owne free-will Bern. tract de gra lib. arb prope finem So also Augustine lib. de spiritu litera c. 3. 3. Confession of Partie THe Scripture therefore sayeth Bellarmine both by words and similitudes everie-where cryeth that a sinner cannot in anie sort dispose himselfe to receiue grace Bellar. lib. 6. de lib. arb c. 5. § huc denique CHAP. XI OF IVSTIFICATION §. I. That wee are justified by Fayth onlie as the hand or instrument that layeth holde on GODS free mercie and CHRISTS merit for our absolution 1. Authoritie of Scripture ROm 5.1 Therefore beeing justified by Fayth we haue peace vvith God through our Lord Iesus Christ. Rom. 3.28 Wee conclude then that a man is justified by fayth vvithout the deeds of the Law Note then That fayth is made the onlie instrument and all other righteousnesse except Christs whereon fayth layeth onlie holde is expresselie excluded Gal. 2.16 Knowing that a man is not justified by the vvorks of the Law but by the faith of Iesus Christ even vve haue therefore believed in Iesus Christ that vvee might bee justified by the fayth of Christ and not by the vvorks of the Law for by the vvorks of the Law shall no flesh bee justified Wee see then againe anie inherent righteousnesse in man which is his obedience to the Law al-together excluded from having place in our justification and that the righteousnesse of Christ alone is that where-on fayth onlie layeth holde for our absolution Therefore the Apostle sayth Rom. 5.9 Much more then being now justified by his blood vvee shall bee saved from vvrath thorow him 2. Witnessing of Antiquitie THis is ordained by God sayeth Ambrose that who believeth in Christ shall bee saved without works by fayth onelie getting the free remission of his sinnes Ambrose in 1. Cor. cap. 1. Therefore sayeth Bernard a penitent sinner being justified by fayth alone shall haue peace with God Bern. Serm. 22. in Cant. 3. Confession of Partie IN that the Protestants vrge ever saith Cassander that wee are justified by fayth onelie it is the more tollerable seeing they expound that by fayth they vnderstand grace that is correspondent there-to So that it is all one to bee justified by fayth onlie as to bee justified by grace and not by workes Cass consult art 4. §. 2. That wee are not justified by our works before God or that no inherent righteousnesse in vs is the formall cause of our justification 1. Authoritie of Scripture ROm. 3.20 Therefore by the deeds of the Law there shall no flesh bee justified in his sight For Verse 24. Wee are justified freelie by his grace thorow the redemption that is in Iesus Christ. Rom. 11.6 And if by grace then it is no more of vvorks otherwyse grace is no more grace but if it bee of vvorks then it is no more grace other-wyse vvorke is no more vvorke Rom. 4.4 Now to him that vvorketh is the reward not reckoned of grace but of debt Verse 2. For if Abraham were justified by vvorks hee hath vvhereof to glorie but not before God Rom. 3.27 Where is boasting then it is excluded By vvhat Law of vvorkes nay but by the Law of fayth Remarke then That by all the former places our workes are expresselie debarred from having anie place in justification which is by grace and grace and our inherent righteousnesse are so opposed in that worke that they can not consist but the one is ever destructiue of the other Note also That the Apostle cleareth playnlie that place of Iames 2.21 showing that Abraham's justifying by works was not before God but by them that hee was declared onlie before men to bee righteous and just Rom. 5.16 And not as it was by one that sinned so is the gift for the judgement vvas by one vnto condemnation but the free gift is of manie offences vnto justification Note then That our justification standeth in the remission of sinnes and this remission is a free gift and if it be a free gift then it is not of debt and if not of debt then not of our workes as the Apostle had formerlie concluded Rom. 4.4 Gal. 5.4 Who-so-ever then of you are justified by the law yee are fallen from grace Note then That the fleeing to our owne righteousnesse in justification is called an head-longs falling from grace to perdition 2. Witnessing of Antiquitie THE redemption of the Blood of Christ should bee vile in our eyes sayeth Ambrose nor should the prerogatiue of mens works succumbe to the mercie of God if justification which is by grace were due vnto anie preceeding merits So that it should not bee the gift of the free bestower but the reward oâ—… the meriting worker Amb. lib. 1. de voc gentium c. 5. Remarke heere That both our first justification and that vvhich they call the second even to the ende of our lyfe is onlie of meere grace 3. Confession of Partie WEE are saide freelie to bee justified sayth Benius because nothing that preceedeth our justification whether it bee fayth or works deserveth the grace of justification Benius de efficaci Dei auxilio c. 18. Vasques also the Iesuit rightlie observeth thus to wit That a number of their most learned Doctors whom hee accounteth good Catholicks differ in this point onlie in words but agree in deede Of which number hee nameth Vilhelmus Parisiensis Scotus Occam Gregorie Ariminensis Gabriel Biel Antididagma Coloniense Enchiridion Coloniense Iohannes Bunderius Alphonsus de Castro and Andreas Vega who was present at the handeling of this matter at the Councell of Trent Vasques in 1. 2. quast 114. disp 214. c. 1. §. 3. That it is Christ's righteousnesse onlie which in justification is imputed vnto vs vnto remission of sinnes 1. Authoritie of Scripture ISai. 53.5 But hee vvas vvounded for our transgressions hee vvas brused for our iniquities the chastisement of our peace was vpon him and with his stripes vvee are healed Note then That by Christ's stripes and satisfaction is our healing or justification that this satisfaction of Christs is made ours onlie by imputation that Romane Doctor confesseth Bellarmine lib. 2. de justificatione c. 10. § deinde Ier. 23.6 In his dayes Iudah shall bee saved and Israel shall dwell safelie and
His Will To the praise of the glorie of His grace vvherein Hee hath made vs accepted in His beloved Marke then That our election is not for our fore-seene holinesse but that we should bee holie and the ground there-of is set downe therefore to bee the good pleasure of the Lord's will and the ende of all is the praise onelie of the glorie of His owne grace and so no praise to vs for anie fore-seene merit Rom 9.15 For hee sayeth to Moses I vvill haue mercie on whom I vvill haue mercie and I vvill haue compassion on vvhom I vvill haue compassion So then it is not of him that vvilleth nor of him that runneth but of God that showeth mercie Note then That the cause of our election is in God himselfe to wit free mercie and not in man of fore-seene merit 2. Witnessing of Antiquitie AVgustine thus sayeth to the Pelagian Hereticks Yee say that Iacob was loved sayth hee for his future works which God fore-saw that he was to doe and so yee contradict the Apostle who sayth That it was not of works as if hee might not haue saide that it was not of his present workes but of his future works But hee sayeth simplie that it was of no works at all that grace might bee commended Aug. lib. 2. contra epist 2. Pelagianor c. 7. As also if the cause bee asked sayeth Fulgentius of the predestination of the godlie there is none other but the onlie free mercie of God to be found Fulg. lib. 1. ad Monimum f. 10. 3. Confession of Partie ANd that wee are elect not onlie freelie but also without the fore-sight of good workes the Apostle teacheth Rom. 9. sayth Bellarmine lib. 2. de gratia lib. arb c. 10. § esse denique As also Estius affirmeth that this opinion anent predestination to wit that the same is not of fore-seene fayth and good works is maintained by most of all their Schoole-men where-of he rehearseth sixteene by name of the most famous Estius in lib. 1. sent dist 41. § quarto CHAP. X. OF VOCATION §. I. That there is no fore-going preparations in vs naturallie vnto our effectuall calling by grace as merits of congruitie 1. Authoritie of Scripture 2. TIm 1.9 Who hath saved vs called vs with an holie calling not according to our vvorks but according to his owne purpose and grace vvhich vvas given vs in Christ Iesus before the World began Note then That preparatorie works in vs is altogether excluded and all attributed onlie to meere grace in our effectuall calling Ephes 2.3.4.5 Amongst whom also wee all had our conversation in tymes past in the lusts of our flesh fulfilling the desires of the flâ—sh and of the minde and were by nature the children of vvrath even as others But God vvho is rich in mercie for his great loue vvhere-vvith hee hath loved vs Even when wee were dead in sinnes hath quickened vs together with Christ for by grace yee are saved Consider then Before our effectuall calling what wicked workes the Apostle showeth doeth preceede in all men meriting wrath and not anie gracious calling and seeing wee are all dead in sinne before our calling what preparations can bee in a dead man of himselfe to his quickening and reviving againe Tit. 3.3 For we our selues also were some-tymes foolish disobedient deceived serving divers lustes and pleasures living in malice and envy hatefull and hating one another But after that the kindnesse and loue of God our Saviour toward man appeared not by works of righteousnesse which wee had done but according to his mercie hee hath saved vs by the washing of regeneration and renewing of the holy Ghost Note then What sort of workes the Apostle reckoneth vp which preceedeth our calling from which hee exeemeth not himselfe being a bloodie persecuter immediatelie before his calling and had no other works of fore-going preparation but persecution of Christs members even as Manasseh Rom. 8.7 For the carnall mynde is enimitie against God for it is not subject to the Law of God neither indeed can bee I aske then How can it prepare it selfe vnto Gods calling vnto whom it is enimitie or fit it selfe to bee subject to Gods Law which the Apostle sayeth is impossible to it 2. Witnessing of Antiquitie THe Elect hee preventeth with grace being altogether vnworthie of mercie sayth Fulgentius lib. 1. ad Monimum f. 5. with whom homologateth Augustine enchiridio ad Laurentium c. 30. 3. Confession of Partie WHerefore I see most learned and godlie men incline sayeth Vega vnto this that the Church should reject that merit which they call de congruo Vega Iesuit lib. 8. de justif c. 8. § quia §. 2. That the first conversion of a Sinner is a worke onlie of meere grace and not partlie flowing from man's free will 1. Authoritie of Scripture EZek. 36.26 A new heart also I will giue you and a new spirit will I put within you and I will take away the stonie heart out of your flesh and I will giue you an heart of flesh Note then That by taking away the olde heart al-together hee showeth that there is no fitnesse in our naturall disposition to will or co-operate with his grace and that by giving a new heart al-together that it is hee that worketh in vs by his grace both the willing of our conversion as also the performance thereof as the onlie Author and finisher of our faith Iohn 15.16 Yee haue not chosen mee but I haue chosen you c. But note that if it bee in our will to imbrace grace offered or not to imbrace it as the Papists say then it will follow that by the power of our owne free-will accepting of grace which is indifferentlie offered to all alyke that wee choose God and hee not vs. 1. Cor. 4.7 For who hath made thee to differ from another and what hast thou that thou didst not receiue Now if thou didst receiue it why doest thou glorie as if thou hadst not received it To this Question a Papist would answere that the power of his owne free-will that accepted grace offered made him to differ from another and not God or the power of his grace onlie Hee will also say according to their doctrine that in the worke of his conversion hee had freedome of will which hee did not receiue by grace and therefore hath that where-of to glorie which hee received not 2. Cor. 3.5 Not that wee are sufficient of our selues to thinke anie thing as of our selues but our sufficiencie is of God Note therefore That our abilitie to will our owne conversion or to accept grace offered is all of God allanerlie Philip. 2.13 For it is God which worketh in you both to will and to doe of his good pleasure Remarke then That it is expresselie called Gods worke in vs of effectuall grace to bee willing of our owne conversion and not a freedome by nature Ephes 2.5 Even when wee were dead in sinnes he hath quickened vs together with
no good thing that one can doe but it is expresselie commanded But indeed it is to be granted that the popish works of Supererogation are no-where commanded to wit to eate the bread of yldenesse and liue an impure single lyfe in their monkish Cloisters in respect the one is injust and the other impure and both to bee hated against the fore-named properties 2. Witnessing of Antiquitie FOr the remission of the sinnes of their brethren saith Augustine the blood of no Martyre was ever shed which Christ onelie hath done for vs not that wee should imitate him there-in but congratulate for that which hee hath bestowed on vs. Aug. tract 84. in Iohan. 3. Confession of Partie BEllarmine showeth that not onelie sundrie recent Divines of theirs but also the Divines of Lovane did teach that the sufferings of the Saincts are no satisfactions but that Christ's satisfaction is onlie that vnto vs. Bell. lib. 1. de indulg cap. 4. CHAP. XIII OF GLORIFICATION §. 1. That our good works merit not eternall lyfe or glorie for their owne condignitie and worth as the Papists affirme Bell. l. 5. de justificatione c. 17. 1. Authoritie of Scripture IOB 35.7 If thou be righteous vvhat givest thou him to wit to God or what receiveth hee of thine hand Note then That wee cannot merit at God's hand for to bee righteous is a thing that wee are bound to bee and when wee are so God getteth no profite there-by To this same effect therefore Christ sayeth Luke 17.10 So also yee vvhen yee haue done all those things vvhich are commanded you say vvee are vnprofitable servants vvee haue done but that which was our duetie to doe And holie David confesieth thus of him-selfe saying Psal 16.2 My goodnesse Lord extendeth not to thee Thus wee see then that all our good works is a debt-bound service onlie to God who hath created vs and that when wee haue done them yet hee is not benefited But so it is that a worke that meriteth must not be debt for no man meriteth reward by paying his debt and it must bring some good also or commoditie to the rewarder if it merit at his hand which our works doe no-wise to God Rom. 8.18 For I reckon that the sufferings of this present time are not worthie to bee compared with the glorie which shall be revealed in vs. Note then If the verie sufferings and Martyrdomes of God's Saincts merite not eternall glorie because there is no proportion betweene them as ought to bee betweene a worke and the reward that it meriteth much lesse can the actions of anie servant of God's be meritorious at his hands of eternall life Which there-fore if anie-where it is called a reward it is in respect of the time when it is given to wit at the ende of our service and lyfe-tyme as the pennie wages but not in respect of anie meritorious qualitie Rom. 6.23 For the wages of Sinne is death but the gift of GOD is eternall lyfe through Iesus Christ our Lord. Remarke therefore that eternall lyfe is not called the godlies wages as death is called the wickeds wages but death is called the wages of Sinne because sinners them-selues merit it and eternall lyfe is called the free gift of GOD through CHRIST as the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth because withouâ—â—nie meriting there-of by themselues by grace they receiue it as a free gift through the merit of Iesus Christ allanerlie Ephes 2.8 For by grace yee are saved through fayth and that not of your selues but it is the gift of GOD. Rom. 11.6 And if by grace then is it no more of workes otherwyse grace is no more grace Rom. 4.4 For to him that worketh is the reward not reckoned of grace but of debt Remarke then that to obtayne eternall lyfe by grace and to obtayne it by the merit of our works are set as things contrarie even as free gift is contrarie to oblieged debt And yet contrarie to so cleare Scripture such is the pryde of Papall doctrine it peartlie avoweth eternall lyfe to bee a debt and that God is our debter not onelie because of His promise but also because of our works Bellarm. L. 5. de Iustif. Cap. 18. § Sed facilis c. Luke 12.32 Feare not little flocke for it is your Fathers pleasure to giue to you a Kingdome VVee see then that heavenlie Kingdome called heere a gift and that it is God's good pleasure onlie which is the cause why wee get the same and no merit of ours Ephes 1.5 Having predestinated vs vnto the adoption of Children by Iesus Christ to him-selfe according to the good pleasure of his will to the prayse of the glorie of his grace Note then attentiuelie That if the fore-sight of our merites was not the cause why God predestinated vs to eternall lyfe but onelie his owne good pleasure to the prayse of the glorie of his owne grace Then it is still the same good pleasure of God that is the onelie cause why hee giveth vs eternall lyfe to the prayse of the same glorie of his grace and not of vs or anie of our merites Other-wyse the cause should not bee one but diverse yea contrarie why GOD bestoweth vpon vs one and the same thing which were absurd to wit Eternall lyfe in our election before time and the possessing vs there-with at our glorification in time Remarke lyke-wyse That it is to an inheritance of adopted sonnes that wee are predestinated For if wee bee Children wee are also Heyres sayeth the Apostle Rom. 8.17 If there-fore eternall lyfe bee an inheritance it is no purchase of workes and who-so-ever by such a title claymeth the same hee renounceth the lawfull succession there-to as a sonne and so falleth from Grace Gal. 5.4 2. Witnessing of Antiquitie ALthough the Lord bestow Heaven vpon the Godlie according to their workes yet it is not for their workes sayeth Gregorie on these wordes of Psal 7. Auditam fac mihi c. And first thou must belieue sayeth Bernard tria Bernardi credenda that thou canst not obtayne remission of sinne but by the meers mercie of God There-after that thou hast no good workes but that which is His free gift And last of all that thou canst not merite Eternall lyfe by no workes of thine but that Hee freelie lyke-wyse bestoweth that on thee Bern. Serm. 1. in Anunc Mariae 3. Confession of Partie NEyther are our workes what-so-ever they bee of that worth sayth Ferus that they deserue duelie and condignlie anie such reward Ferus in Ioh. 3. f. 69. So sayeth Alphonsus de Castro verbo meritum Therefore Bellarmine is forced to conclude That for the vncertaintie of our owne righteousnes sayth hee and the danger of vayne glorie it is moste safe to put our vvhole confidence in the onelie mercie and bountie of God Bellarm. Lib. 5. de Iustif Cap. 7. § sit tertia §. 2. That there are no super-aboundant meritorious workes or sufferinges of Saincts left behinde them to
gratia c. 12. 3. Confession of Partie THe confession lyke-wyse of our Adversaries is this Lyra Carthusian on Iohn 10.28 declare this to bee the cause of the Godlies perseverance because their predestination say they can-not bee frustrate which it destinating them to glorie will not suffer neither tentation nor interveaning persecution bee able to separate them from Christ CHAP. XVII OF BAPTISME §. That the Children of the Faythfull departing are not deprived of the blessed vision of God through want of Baptisme 1. Authoritie of Scripture GEnes 17.7 And I wil establish my covenant betweene mee and thee thy seede after thee in their generations Marke then That not onelie are the Parentes within the covenant of grace but their children also and their seede after them and even as the female was comprehended vnder the male because vncapable of circumcision and so saved amongst the Iewes so are Infants dying in the Mothers wombe comprehended vnder their believing Parents because vncapable then of Baptisme and so are saved amongst Christians if they belong to election Exod. 20.5 I am a jealous God vvho visiteth the sinnes of the fathers vpon the children to the third and fourth generation of them that hate mee but show mercie to the thousandes of them that loue mee and keepe my commandements Note then That the Lord's promises are to shew mercie to thousands of the generation of the godlie excepting neither age or sexe nor whether they die in the wombe wanting Baptisme or liue in the World and get the same Acts 2.39 For to you is the promise and to your children and to all that are farre off vvhom-so-ever the Lord our God shall call Ierem. 1.5 Before thou camest out of the vvombe I sanctified thee Note then That if an Infant may bee sanctifyed in the Mothers wombe then that Infant dying there-in may bee saved for whom-so-ever the Lord sanctifyeth them also hee saveth Luk. 1.41 And it came to passe when Elizabeth heard the salutation of Marie the Babe did leape in her Wombe Beholde then heere a divine fayth infused in the heart of the Baptist while as yet hee was in his Mothers wombe able if hee had died there-in perfectlie to haue saved him And who can certainlie defyne of God's secret working or deny the salvation of others Ioshua 5.5 Now all the people that came out vvere circumcised but all the people that vvere borne in the Wildernesse by the vvay as they came out of Aegypt them they circumcised not Remarke then That as the children that died during those fourtie yeares in the Wildernesse were not for want of circumcision therefore condemned vnder the Law so neither are the children of Christians for want of Baptisme when it can-not bee had condemned now vnder the Gospell It being not the want but contempt of Sacraments that is judged damnable 1. Cor. 7.14 For the vnbelieving Husband is sanctified by the Wife and the vnbelieving Wife is sanctified by the Husband els vvere your children vncleane but now they are holie Note then If the children of one onlie believing parent bee esteemed holie how much more then should the children of Parents both believing bee esteemed holie and so charitablie judged of if they die without Baptisme to bee eternallie saved 2. Witnessing of Antiquitie WHat Reason or Nature sayth Bernard teacheth that none of those who may die can obtaine internall and eternall salvation whose bodie outwardlie is not sprinkled with the element of water And therefore he affirmeth thereafter that in case contempt bee not the cause that then the Parents faith is not onelie profitable but sufficient also for the chylde Bern. Epist. 77. 3. Confession of Partie As to Infants the Churches faith and of them that offer it is imputed as their owne Even so the will and desire of Baptisme sayeth Cassander which the Church and speciallie the Parents haue is accepted by the same indulgent Father who accepteth of the will as the deed and tyeth none to impossibilities nor his grace simplie to the externall action of Sacraments Cassand consult art 9. And of this same mynde also Alphonsus de Castro testifyeth Gerson and Cajetan to bee Alphons de Castro de Heres verbo Baptismus And Lombard speaking of the true sense of these wordes Iohn 3. Except a man bee borne anew c. sayeth But this is to bee vnderstood sayeth hee of them who may but yet despyseth to bee baptized Lomb. lib. 4. dist 4. § his autem CHAP. XVIII OF THE LORD'S Supper §. I. That Christ Iesus glorified Bodie is onlie in the Heavens 1. Authoritie of Scripture ACts 3.21 Whome the Heaven must receiue vp or containe vntill the times of the restitution of all things Note then That the Heavens must containe Christ's glorified bodie till the ende of the Worlde as the Beliefe sayth accordinglie That from that place shall Hee come to judge the Quicke and the Dead Matth. 26.11 The Poore yee haue al-wayes vvith you but Mee yee shall not haue al-wayes vvith you Remarke then That the Popish practise would make Christ a liar while as the Priests say that they haue Christ alwayes with them bodilie betweene their fingers in their daylie Masses Iohn 16.28 I came from the Father and am come in the World againe I leaue the World and goe to the Father Note then As hee was bodilie present in the World when hee came from the Father so hee showeth that according to that presence hee hath left the World when hee returned to his Father and is now onlie spirituallie present as hee promised with his owne to the end of the World Matth. 28.20 Matth. 24.23 Then if anie man shall say vnto you Loe heere is Christ or there is hee belieue him not So neither should Christians now belieue those consening Priests that say Heere is Christ in the Masse Host or there in the Pixe or Procession Acts 7.56 And hee saide Beholde I see the Heavens opened and the Sonne of Man standing at the right hand of God Beholde heere then the witnessing of the first Martyre where hee declareth the glorified bodie of Christ onelie to bee in Heaven 2. Witnessing of Antiquitie THere is one person sayth Augustine God and Man and Christ is both these everie-where by that where-by hee is God but in Heaven by that where-by hee is Man Aug. Epist. 507. ad Dardanum For when hee was on Earth hee was not then in Heaven and now being in Heaven hee is not to bee had on Earth sayeth Vigilius lib. 4. contra Eutychen And so sayeth Fulgentius the verie same Lib. 2. ad Thrasimundum 3. Confession of Partie HEE left the World according to his bodilie presence sayeth Lyra on Iohn 16.28 and hee sayde Yee shall not haue mee al-wayes with you by my corporall presence other-wise hee sayth I shall bee with you to the worlds ende Lyra in Matth. 26.11 §. 2. That Christ's Bodie is not in manie places at once invisiblie and vnpalpablie 1. Authoritie of Scripture HEb 2.17 Wherefore