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A13631 Theologicall logicke: or the third part of the Tryall of truth wherein is declared the excellency and æquity of the Christian faith, and that it is not withstood and resisted; but assisted and fortified by all the forces of right reason, and by all the aide that artificiall logicke can yeeld. ... By Iohn Terry Minister of the Word of God at Stocton.; Triall of truth. Part 3 Terry, John, 1555?-1625. 1625 (1625) STC 23914; ESTC S101777 160,318 232

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euerlasting is giuen vnto vs onely by Christ who is the true Manna that came downe from heauen and the very Bread of eternall life The which thing is repeated and inculcated againe and againe in the sixt of Saint Iohn that so we might be throughly perswaded Ioh. 6. 33. of the vndoubted truth thereof As likewise in Baptisme by Water being a most fit creature to cleanse our bodily vncleannesse is shewed and ratified vnto vs that it is the most pure and precious Bloud of Christ that is able to cleanse 1 Ioh. 1. 7. vs from all our sinnes which defile our soules Whosoeuer then ascribe our iustification and saluation not onely to Christ and his Bloud doe derogate from the testimonies of the holy Sacraments Yea they which ascribe these gracious blessings to the externall Sacramentall Elements which are the proper effects of the inuisible Grace signified by them doe as much as 1 Pet. 3. 21. in them lyeth cause these outward Elements to giue testimony flat contrary to that whereunto they were ordayned by Christ himselfe QVEST. XI The faithfull ought to be certainely assured of their owne saluation The Sacraments were not onely ordayned to shew and signifie vnto the faithfull that their iustification and saluation is onely by Christ but also to be seales of the same vnto them Rom 4. 11. and to giue them the assurance thereof in their owne hearts The which thing if it be true in the Sacraments of the Old Testament much more is it so in the sacraments of the New seeing they are instruments of greater grace The cup of blessing 1 Cor. 10. 16. saith the Apostle which we blesse is it not the Communion of the Bloud of Christ The Bread which we breake is it not the Communion of the Body of Christ That is ought not we that beleeue in Christ be as throughly perswaded of our spirituall participation of Christ the food of our soules and of eternall life in him by faith the mouth of our soules as wee are assured that we are partakers of the outward elements of Bread and Wine and of our bodily nourishment thereby in this temporall life and especially whereas the names of the outward signes are changed by the Spirit of God and receiue the names of things signified as the Bread is called the Body of Christ and the participation of the Bread the participation of his Body and that to this end that the religious receiuers of these holy mysteries should not looke to the nature of the things that are seene but beleeue the change made by grace in that they being Sacraments are not now common creatures but holy pledges and seales of our communion with Christ and all his Theodor. diol 1. blessings therefore the faithfull receiuing the one should rest assured of their participation in the other So reasoneth Saint Bernard A Ring is simply giuen for a Bern. de Carra Dom. Ring and it carrieth no further signification with it it is also giuen to aduance a man to some place of dignity and honour or else to settle one in the possession of an inheritance insomuch that he that hath receiued it may say This Ring is nothing worth but it is the inheritance that I seeke and ayme at After the same manner saith he the Lord drawing neare his death had care to set vs in the possession of his grace to the end that his inuisible grace might be giuen by some visible signe and for that end are all Sacraments ordayned QVEST. XII The outward Elements in the Eucharist are not Bread and Wine in shew but in substance The Sacrament of the Lords Supper was odrayned to this end that by the feeding and nourishing of our bodies by the outward Elements our soules might be assured of our spirituall feeding vpon Christ and of aeternall life obtayned thereby Now if we were willed to feed vpon the empty shewes of Bread and Wine and to cherish our selues therewith might we not iustly conceiue that we were bidden as it were to a Iuglers feast to haue our senses deluded rather then to haue our bodies nourished And what assurance could our soules haue thereby of their spirituall nourishing by the Body and Bloud of Christ Sacraments saith Saint Austin if they haue no Aug. Ep. 23. ad Bonifacium likenesse with the things whereof they are Sacraments can be no Sacraments at all Wherefore seeing the bare and empty shewes of Bread and Wine haue no true similitude with the substantiall Body and Bloud of Christ they can in no wise be the externall signes and Sacraments thereof QVEST. XIII There is no miraculous turning of Bread and Wine in the holy Eucharist into the very Body and Bloud of Christ nor any other miracle at all That which the Apostle auoucheth of the miraculous gift of tongues is true also of all miracles that is That they are for 1 Cor. 14. 22. a signe not for them that beleeue but to them that beleeue not And therefore miracles must be open and manifest euen to all such as haue but the sound vse of their outward senses that they may perceiue in them the power and might of the omnipotent God giuing testimony thereby of the diuine truth of Mar. 16. 20. that heauenly doctrine which is confirmed by such diuine witnesses Heb. 2. 4. But in the Lords Supper there is no turning manifest to sense of Bread and Wine into the Body and Bloud of Christ seeing the formes and also the qualities of Bread and Wine remaine there still and therefore in it there is no such miracle And verily Sacraments were not ordayned for Infidels to Act. 8. 37. conuert them but for the faithfull to confirme them in the faith And therefore as Saint Austin saith they may haue reuerence as things religious but they are not to be wondred at as things miraculous And whereas neither the booke entituled the Miracles of holy Scripture ascribed to Saint Austin nor Nazianzen intreating of the Miracles of our blessed Lord and Sauiour Iesus Christ doe mention any miracle done by him in his last Supper it is manifest what was the iudgement of the true and Orthodoxe Church in their times concerning the same QVEST. XIIII Iustification is giuen by the free mercy of God in Christ and not mericed by our workes As all other the good gifts of God so Iustification especially is freely giuen to the faithfull in Christ to this end that they should not glory in themselues nor trust in the worthinesse of their owne workes but in the most free and vndeserued goodnesse of God in Christ who is made vnto vs of God 1 Cor. 1. 30. wisedome righteousnesse sanctification and redemption that he that glorieth should glory in the Lord. And that we should in no wise doubt of the truth thereof the Apostle vrgeth and inculcateth the same againe and againe By grace yee are saued Ephes 2. 9. through faith and that not of