Thirdly, The effects of this heavenly doctrine are divine and wonderful, as never any writings in the world did produce the like; For though it be contrary to humane reaſon, and moſt croſs to our natural luſts and affections, yet it works and wins ſo upon men both powerfully and ſweetly, that it wooes and weans men, not only from the world, but alſo from themſelves; It diſcerns the thoughts, comforts the heart, enlightens the mind, convinceth the conſcience, and makes ſuch a change in the whole man that it makes him a new man, transforming and conforming him to the image of God in true holineſs, all moſt ſure arguments of a divine Spirit.

Fourthly, It hath made a thorough conqueſt of the whole world, by the endeavors of very weak and ſilly men, bringing mighty Nations in obedience unto Chriſt, maugre all oppoſition that could be made againſt it, a plain demonſtration that it is the Word of God and not of man; and it hath continued and been preſerved even to admiration, though a world of counſels have been taken, and attempts made to deſtroy it.

Truth.THere is but one living and true God everlaſting; and in the unity of this Godhead there be three perſons of one ſubſtance, power and eternity, the Father, the Son, and the holy Ghoſt.

Errours.This one point of Chriſtian Religion is the very baſis or foundation of all the reſt; and if this be ſhaken, the reſt muſt needs totter and fall to the ground: and therefore the devil hath raiſed up ſuch furious adverſaries to oppugn it with ſtrange and monſtrous blaſphemies; as of old did Simon Magus, Cerinthus, Ebion, Manes, a Perſian, a man according to his name furious and mad, and ſuch like: at this day the adverſaries to this doctrine of the Trinity are all the enemies of Chriſt and his divinity, as the unbeleeving Jews, all Mahometans, Turks, Moors, and ſuch miſcreants; among Chriſtians only ſuch as have ſuckt their principles from the ſchools of thoſe Infidels.

OUR firſt Parents, Adam and Eve, Truth. were created in a perfect and bleſſed eſtate, both holy and happy, but through their own voluntary diſobedience in eating the forbidden fruit, contrary to Gods command, they fell from the ſame, plunging themſelves, and all their poſterity, into the contrary eſtate of ſin and death; ſo that by, and ever ſince that unhappy fall, the Image of God is defaced in all mankind, every mothers ſon is conceived in ſin, and born a child of wrath.

Some endeavouring to extenuate the ſin of Adam, and make it leſs, ſay, That it was only the intemperance of the Appetite. Pelagius, and his followers, deny Original ſin, affirming, That Adam ſinned only to his own hurt, and nothing at al hurt his poſterity thereby, ſo that no man ſhall ever periſh in hell for Adams ſin: That ſin is derived from the firſt man by imitation or example only, not by generation or natural diſcent: That Infants derive no ſin from their Parents, and therefore need not to be baptized, in their ſteps tread the Anabaptiſts. The Papiſts do not deny Original ſin, but yet extreamly leſſen it, and make nothing almoſt of it; and they ſay, that concupiſcence or ſin remaining after Baptiſm, is not truly ſin, nor ſo called, becauſe it is properly ſin, but becauſe it cometh of, and enclineth unto ſin, or is the matter whereof ſin is more eaſily bred; ſo they have decreed it quite againſt the Scriptures, accurſing all that dare ſay the contrary. Concil. Trid. Seſſ. 5. c. 1.

AntidoteTheſe are the divels ſubtilties, by covering and hiding the diſeaſe to make it incurable; but that Adams ſin was no ſmall offence, being an act of horrid rebellion againſt God, will appear, if we do but open and diſſect the ſame, and ſee how many foul ſins that one contains within it. As, 1. Intolerable pride and ambition, for not content with the Image of God ſtampt upon him; he affected alſo to be equal unto God in Majeſty, Gen. 3.5. Ye ſhall be as Gods. 2. Unthankfulneſs for that variety and plenty of all other creatures freely given for their uſe. 3. Foul Apoſtaſy from God to the devil Gods enemy. 4. Unbelief, the ground of all the reſt in deſpiſing the Promiſe and Commandment of God, giving credit to the devil, who charged God with untruth, malice and envy of their good. v. 4.5. And therefore this ſin is not to be weighed by an apple, or meaſured by the exceſs of natural appetite.

2. Original ſin is ſo called, becauſe it takes beginning from our very beginning, birth and conception, ſo that we are ſinners ſo ſoon as we are or begin to be; according to that confeſſion of holy David, Pſal. 51.7. I was ſhapen in wickednes, and in ſin hath my mother conceived me. This Original or birth-ſin, is propagated over all mankind, and that two ways according to the two parts of it, ſc. the guilt of Adams tranſgreſſion, and the corruption of nature; the firſt is propagated by imputation, Rom. 5.19. By one mans diſobedience many were made ſinners. And v. 18. By the offence of one judgment came upon all men to condemnation. And v. 15. By the offence of one many be dead. For being all in Adams loins, we ſinned in him, even as Levi being in Abrahams loins payed tythes. &c. Heb. 7.9 The ſecond comes by generation, (whereon the firſt by imputation alſo is grounded:) For Adam was the common ſtock & root of al mankind, and could not derive unto us who are the branches any better ſap or quality then he had himſelf; the ſtreams cannot be ſweet if the ſpring be bitter, or pure if that be unclean, Job 14.4. Who can bring a clean thing out of an unclean? truly no man. This Original corruption conſiſts 1. In a diſability and averſneſs to all that is good. 2. In a proneneſs to all manner of evil, Rom. 7.14. et ſeq. The parts affected with it, are indeed all the parts and powers of body and ſoul: the underſtanding darkned, 1 Cor. 2.14. the conſcience benummed, Epheſ. 4.19. the will enthralled, Rom. 7.23. affections diſordered, James 4.1, 2. all the members of the body made Inſtruments of ſin, Rom. 3.13, 14, 15. & 6.19. And ſo it is ſaid of Adam (though himſelf were created in the Image of God; yet after his fall) that he begat a ſon in his own likeneſs, (i.) corrupt like himſelf, the Image of God being defaced, Gen. 5.3. It is clear then, that there is original ſin, (i.) an haereditary guilt and corruption that comes to us from our parents by natural generation, both by plain teſtimonies of Scripture, and alſo by experience in Infants: For although they have not ſinned after the likeneſs of Adams tranſgreſſion, Rom. 5.14. (i.) actually, yet ſeeing death, which is the puniſhment of ſin, hath paſſed upon infants as well as men; it is evident, that they are born in ſin, for where there is no ſin, there can be no puniſhment due. Rom. 5.12. By one man ſin entered into the world, and death by ſin. Rom. 6.23. The wages of ſin is death. Epheſ. 2.1, 3. We are dead in ſin, and by nature children of wrath. John 3.3, 6. Except a man be born again he cannot ſee the Kingdom of God: For that which is born of the fleſh is fleſh. If we were not corrupted with ſin in the firſt birth, there would not be ſuch neceſſity of a ſecond: a man in his natural birth is nothing but fleſh, and that this natural corruption remains ſtil in the regenerate, and is properly ſin, ſee Rom 7.14. et ſeq. Gal. 5.17.

Truth.SInce this lamentable fall of our firſt parents and by means of the ſame, the nature of man is ſo wholy corrupted, and the whole race of mankind brought into that miſerable bondage under ſin, that no man is able, by any natural power in himſelf, to beleeve in God, or turn unto him, to will or think, much leſs do any thing that is good and acceptable in the ſight of God.

Errours.Adverſaries to this doctrine were of old certain Philoſophers, out of whoſe ſchools crept the doctrine of Freewill, taught firſt by Pelagius, and now followed by the Anabaptists, Arminians, Socinians, Papiſts, &c. who ſay; That natural men have a power and freedom of will to chooſe & do thoſe things that God commands, and to omit or refuſe thoſe things that he forbids: for otherwiſe, ſay they, God gave his Law in vain; in vain alſo are all counſels, exhortations, precepts, promiſes and threatenings; rewards and puniſhments: neither can a man be juſtly puniſht for not doing thoſe duties that are impoſſible for him, or he not able to perform. That our Freewil was not loſt in the fall, but only weakened, that we are but half dead, and have ſome life and power ſtill left in us to ſtir up our ſelves; that grace is only an help to weak nature: and the like.

Although by the fal of our firſt parents,Antidote the Image of God was defaced and our nature corrupted, yet man remains ſtill a creature reaſonable and capable of grace, having the ſame parts and faculties that he had before, and in them ſome reliques of Gods image; in the underſtanding ſome light and knowledg of God, and ſome notions of good and evil: in the will a liberty in natural and civil actions, and in all things a freedom from compulſion. But there is a fourfold eſtate or condition of man: 1. Of Creation. 2. Of Corruption. 3. Of Renovation. 4. Of Glorification. All the queſtion is about the ſecond, what power a man in this condition hath to convert himſelf or to do good; and it is reſolved, according to the Scriptures, that man by nature hath no power at all to do good, or turn himſelf to God. For 2 Cor. 3.5. We are not ſufficient of our ſelves to think any thing as of our ſelves; but our ſufficiency is of God. Phil. 2.13. It is God that worketh in you, both to will and to do, of his own good pleaſure. Eph. 2.1. We are by nature dead in ſin; as unable to turn our ſelves unto God as a dead man to raiſe himſelf to life. Joh. 15.5. Saith our Saviour, Without me ye can do nothing. Joh. 6.44. No man can come unto me, except the Father draw him. Joh. 6.29 This is the work of God, that ye beleeve, &c. Mat. 16.17. Fleſh and blood cannot reveal Chriſt unto us &c.

Concil. Arauſic. cap. 19. If man could not retain, without the grace of God, what he had received; how ſhall he recover, without the ſame, what he hath loſt. Ambroſ. lib. 1. de vocat. gent. Never let a man truſt his own ſtrength, now it is broken, that could not ſupport him when it was ſound and freſh about him. Bern. de gra. & lib. arb. It were better we had never b • en, then to be at the diſpoſing of our own will: It is our own will that makes us the devils ſlaves, not his power; it is Gods grace that makes us his ſervants, not our own will. More teſtimonies might be brought; but whom theſe few will not ſuffice, thouſands more will never ſatisfie; Cui pauca non ſufficiunt, plura non proderunt. Concil. Arauſic. cap. 25.

Object. But if it be ſo; God may ſeem unjuſt to require that of us in his Law, that we are not able to perform.

Sol. Not at all: for in our firſt Creation God gave us ſufficient abilities which we loſt by our own voluntary fault, according to that Eccleſ. 7. God made man upright, but they have found out many inventions: It is not unreaſonable then or unjuſt with God to require his own of us again, though we have prodigally loſt or miſpent it.

Object. If man hath no power in himſelf to do good; to what end then are exhortations, admonitions, precepts, promiſes, or any preaching?

Sol. They are not in vain, but the means ordained of God to ſoften our hearts, and bend our wills to his Will. St Paul ſaith, God worketh in us both the will and the deed, and yet ceaſeth not to exhort us unto both: Our Saviour invites us often to come unto him, and yet faith, No man can come unto me except the Father draw him, Ioh. 6.44.

Truth.THe Office of Chriſt, being God and man, is to mediate between God and man and reconcile them together again: God, who is angry for ſin; and man, who is guilty of ſin. This Office is three-fold: For, 1. as a Prophet, he doth inſtruct his Church. 2. As a Prieſt, he makes ſatisfaction and interceſſion for it. 3. As a King, he gathers and governs it.

Adverſaries are thoſe, that affirm. 1.Errours. That Chriſt is Mediator only in reſpect of his divine nature: So Oſiander. 2. That he is Mediator in reſpect of his humane nature only: So Stancarus. And of this opinion are the Papiſts, who moſt wickedly ſet up other Mediators alſo beſides Chriſt, even Saints and Angels, whom they pray unto to intercede for them. But the Papiſts are enemies to every part of his Office. 1. To his Kingly Office, in that they make the Pope head of the Church. 2. To his Prieſtly Office, in that they ſet up other Mediatours and Interceſſours beſides Chriſt, and other ſatisfaction for ſin beſides that which he hath made. 3. To his Prophetical Office, in ſubjecting his holy Word to the Authority of the Church, & Judgment of the Pope a ſinful man; and equalizing traditions, and humane inventions with the ſame.

Againſt theſe Errours we teach,Antidote and are taught. 1. That there is but one God, and one Mediator between God and man, the man Chriſt Jeſus, 1 Tim. 2.5. He maketh interceſſion for us, Rom. 8.34. Heb. 7.25. The Saints do not hear us, or know our wants. Iſai. 63.16. Abraham is ignorant of us, and Iſrael doth not acknowledg us. Eccleſ. 9.5. The dead know not any thing: Job 5.1. Call now, if there be any that will anſwer, and to which of the Saints wilt thou turn? If Paul were a Mediatour, then the reſt of his fellow Apoſtles were ſo too: and if there be many Mediatours, then S. Paul's ſaying 1 Tim. 2.5. doth not hold good, that there is but one Mediatour &c. Auguſt. lib. 2. Cont. Epiſt. Parmen. cap. 8.

Chriſt is Mediatour according to both natures, according to his humane, he ſuffered and dyed; by the power of his divine he overcame death, and roſe again: without his humane nature he could not ſuffer: without his Divine to give price and value to his ſufferings he had not ſatisfied; therefore it is ſaid, God purchaſed his Church with his own blood, Acts 20.28. Both natures did work in this Office of Mediatourſhip, each of them doing his own proper work, and yet both together producing but one common effect.

Thirdly, Chriſt dyed not for all, but only for the elect. Mat 1.21. He ſhall ſave his people. John 10.15. I lay down my life for the ſheep. And 17.9. I pray for them, I pray not for the world, &c.

Fourthly, A man that Chriſt hath dyed for can never periſh. John 10.15. And I give them eternal life, and they ſhall never periſh, &c. 1 Pet. 1.5. They are kept the Power of God unto ſalvation; and what is able to controll that power?

Object. But Chriſt is a ranſom for all. 1 Tim. 2.6. Dyed for every man. Heb. 2.9. For the whole world. 1 John 2.2.

Sol. By world, is meant the world of Gods Elect: ſo it is taken, John 6.33. and John 17.9. for the reprobate only. By [all] underſtand, all ſorts and degrees of men, all Countries and Nations; not the whole multitude of mankind, but the amplitude of grace only. August. Tract. 45. in Joan. He ſpared not his own Son, but delivered him for us all. Rom. 8.32. For all, whom? for the elect; as it follows, v. 33. Who ſhall lay any thing to the charge of Gods Elect? • ld. Cont. Donat. God was in Chriſt reconciling the world unto himself; and the ſon of man came not to judg the world, but to ſave it; but the world is not reconciled unto God, nor ſaved, unleſs by world ye underſtand the Church, which is both reconciled and ſaved.

Id. Epist. 48. Tom. 2. The whole world lyeth in wickedneſs, (i.) the tares that grow all the world over: And again, Chriſt is a propitiation for the ſins of the whole world, (i.) for the wheat that likewiſe grows all world over.

Adverſaries, to this truth, are 1.Errours. Pelagians, both old and new, that ſcoff at this doctrine, denying the ſame; as there are at this day that ſay, it is not ſutable to God, nor agreeable to his nature, to pick and chooſe thus among men; to chuſe ſome, and refuſe others is partial and unjuſt. 2. Libertines abuſe this doctrine, as of old the Predeſtinates did, to all looſeneſs, thinking, that now they are predeſtinated, it is no matter how they live, becauſe nothing can help or hinder their ſalvation. 3. Socinians and Arminians ſay, That Predeſtination ſignifieth nothing elſe in holy Scripture but Gods decree and purpoſe, to ſave thoſe that ſhall beleeve and obey, and dam • thoſe that ſhall not, denying the Independency of it. 4. Denying the eternity of Predeſtination, affirm, That God doth elect none until they do beleeve. 5. And deny the certainty and ſtability of it, affirming, that it is changeable, ſo that the elect may become reprobates, and the reprobates elect. 6. The Papiſts in this point are contrary to themſelves, affirming, both that God hath choſen freely of his meer grace, and yet hath not choſen us but upon foreſight of our good works. Bellarm. l. 2. de Gra. et lib. arb. c. 16. But the general opinion among them is, That the Kingdom of Heaven is prepared for them that are worthy of it, and deſerve it by their well doing: and that a man doth make himſelf eligible to life eternal by his good works.

Antidote There is a Predeſtination, (i.) an election of ſome to eternal life, and a reprobation of others to eternal deſtruction. Rom. 9.22, 23. There are veſſels of wrath, fitted for deſtruction; veſſels of mercy prepared for glory. Acts 13.48. As many as were ordained to eternal life beleeved. Prov. 16.4. The Lord hath made all things for himſelf, yea the wicked for the day of evil. Jude 4. Before of old ordained to this condemnation. August. De civit. dei. l. 15. c. 1. There are two Cities or Societies of men, one predeſtinated to raign for ever with God; the other to ſuffer eternal puniſhment with the Divel.

Secondly, Predeſtination, both election and reprobation is eternal, Rom. 9.11. Before we are born, or have done good or evil. Epheſ. 1.4. Before the foundation of the world. 2 Tim. 1.4. Before the world began.

Truth. AND whom he did predeſtinate, them he alſo called; not only outwardly, by the preaching of his holy Word, but inwardly alſo, and effectually by the operation of his holy Spirit, powerfully working with the Word, and winning their hearts to cleave u • to him inſeparably to ſalvation.

Errours.This is the ſecond link of that golden chain of ſalvation, that divers Adverſaries, both of former and latter times, have laboured to break aſunder: They are of three ſorts. 1. Thoſe that condemn the outward Miniſtry of the Word, as vain and unprofitable: So the Anabaptiſts, Gaſpar Swenckfeldius, and his followers, who affirm, That men are called, and faith is given, not by means of the Word, but by illumination, and immediate working of the Spirit; and being wholly intent upon Speculations and Revelations, they imagine, that God doth reveal his Will unto them in dreams and viſions. By this device many lewd impoſtours have riſen, and abuſed the world with their lies, as Mahomet and Muncer did; and in the primitive times Simon Magus, Cerinthus, Montanus with their harlots, who, under the name of viſions and dreams, did broach and vent their own monſtrous dotages. The groſſeſt Errours that are now in Popery, as Purgatory, &c. were firſt founded and confirmed by viſions and dreams; and by the ſame means the Father of lyes, and ſpirit of Errour, hath prevailed ſo far in the Church, as we ſee at this day; ſuch ſtrange and monſtrous ways men preſently fall into; when once they depart from the light of Gods known Word.

2. A ſecond ſort there be, that do not indeed condemn the outward Miniſtry of the Word, but yet eſteem very meanly of preaching and expounding the ſame, thinking and affirming, That bare reading the Scriptures to the people is ſufficient for edifying them unto ſalvation, and that much or frequent preaching is not only not neceſſary but hurtful: This opinion was (if it be not ſtill) very currant with many, both Miniſters and other people, and was mightily confirmed in their minds, not by the connivence only, but alſo ill example and practiſe of the Biſhops themſelves, who, as if preaching were no part of their office, or derogatory to their high dignity, did moſt of them moſt ſhamefully caſt it quite off, (though indeed it would have been their greateſt glory:) and therefore now God hath juſtly covered them with ſhame for it, and poured contempt upon them. 3. The laſt and worſt ſort are thoſe enemies of grace, and patrons of freewil, the Pelagians, Papiſts, Arminians, &c. who, to maintain the pride of nature, deny the power of grace, and to make good their former doctrine of freewil, have brought theſe ſeconds into the field: Viz. 1. That the grace of Vocation is nothing elſe but a moral ſwaſion or probable inclination of the will, (which the outward preaching of the Word m • y effect;) denying the powerful operation of the Spirit inwardly working upon the ſame. 2. That ſufficient grace to beleeve, and be converted, is offered and given to all in the Goſpe • preached, and that with a ſerious intention in God to ſave all, but the Reaſon, why one receiveth grace, another receiveth it not; one believeth, and is converted, another is not, is only in mans freewil, in whoſe power it is to receive and obey, or refuſe and reſiſt the offers and operations of grace. 3. That grace when it is gotten may be utterly loſt again, faith quite cut off; and the like.

The outward voyce or preaching of the Word is not of force or efficacy ſufficient to beget faith in a man,Antidote and turn him unto God, without the inward working, teaching, and calling of the Holy Ghoſt. But yet for all that, ſince the word hath been committed to writing, the written Word and preaching thereof, is the only outward and ordinary means ordained of God, to beget faith in us, and bring us to the knowledg and obedience of Jeſus Chriſt. Rom. 10.17. Faith cometh by hearing, and hearing by the Word of God. Acts 10.44. The Holy Ghoſt fell upon them that heard the Word. And this was the Scripture or written Word; Luke 4.16. Our Saviour himſelf took the book of Eſaias, and preacht the Scripture. Acts 8.35. Philip preacht the Scripture to the Eunuch. Acts 17.2. Paul reaſoned out of the Scriptures. It is evident that all Churches both Jewiſh and Chriſtian uſed always to preach and hear the Scriptures for their edification. Nehem. 8.9. Acts 15.26. & 13.15. It is given Timothy as a commendation, that he knew the Scripture, 2 Tim. 3.15. And it is called the Word of Grace. Rom. 10.8. The Word of Faith. Act. 20.32. becauſe it is a means to convey both unto us. In times paſt indeed God was pleaſed to make his Will known unto his Servants the Prophets, and by them to the people, divers ways, and after divers manners; as by Dreams, Viſions, Oracles, Ʋrim and Thummim. But in theſe laſt days he hath ſpoken unto us by his Son, Heb. 1.1. who coming from the boſom of his Father, hath revealed all his Fathers Will unto us, that now we need no more any new Revelations: and therefore as the Apoſtle ſays, 2 Pet. 1.16, 19, 20. We do not follow deviſed fables, for we have a more ſure word of prophecy, whereunto we take heed, even a prophecy of the Scripture, or written Word.

Secondly, We read indeed in times of perſecution, that the very children did beget their own Fathers unto Chriſt, by reading unto them a few plain Chapters out of the New Teſtament, God giving a bleſſing thereunto, when better means were not afforded; yet it is evident, that bare reading without preaching is not enough, neither can we expect a bleſſing from God upon one without the other, when he hath afforded the means and liberty of both. The common practiſe of all, both Jews and Chriſtians, confirms it: who were not content with bare reading but Nehem. 8.9. they read in the Law, and gave the ſenſe, cauſing the people to underſtand the reading. Acts 13.15. After the reading, they deſire a Word of Exhortation. And our bleſſed Saviour, the great Doctor of his Church, after he had read, cloſed the book, and then preacht, Luke 4.16. For bare reading without preaching or expounding, is as bad to moſt people as ſpeaking in an unknown tongue, which Saint Paul accounts madneſs. 1 Cor. 14.23.

Thirdly, The grace of Vocation is External or Internal; External in the outward preaching of the Goſpel; Internal in the 1. Illumination, or enlightening of the mind with the knowledg of God. 2. Renovation, Regeneration, and Converſion of the heart and will, by changing, turning and winning the ſame to cleave unto God by Faith. We ſay then,

Firſt, That the outward calling without the inward, is not ſufficient to converſion; the preacher cannot give Faith and repentance, which are the Work of God, John 6.29. and the Gift of God, 2 Tim. 2.25. It is not moral ſwaſion or force of Argument; it is not the enticing words of mans wiſdom can change or turn that ſtony heart that is in the midſt of every one of us: it is Gods Work, Ezek. 36.26. called a Creation, Pſal. 51.10. and therefore his peculiar work. John 6.44. None can come to me except the Father draw him, ſaith our Saviour. It is not in the power of mans will, being in bondage to Satan, and the powers of darkneſs, Col. 1.13. to return and come unto God; but we are called and beleeve, according to the exceeding greatneſs of his power, and according to the working of his mighty power, Eph. 1.18. And our Faith ſtands not in mans wiſdom, but in the power of God. 1 Cor. 2.5.

This point of Juſtification,Antidote is the greateſt that is in Controverſie between us and the Papiſts, which they quite overthrow, and therewith the whole Goſpel, burying Chriſt again, that is riſen for our Juſtification: For if our works before or after Juſtification do merit grace and life by congruity or condignity, then is Chriſt in vain, and become of no effect.

To the Adverſaries we ſay; Firſt, 1. That we are juſtified without works by faith alone; not that faith is or can be alone without good works, in reſpect of its Eſſence; but in the act of Juſtification it is alone, as it is an Inſtrument of Juſtification. Pſalm 143.2. Enter not into judgment with thy ſervant, for in thy ſight ſhall no man living be justified, Iob 15.15. What is man that he ſhould be juſt, or he that is born of a woman that he ſhould be righteous. Rom. 3.20. By the works of the Law ſhall no fleſh be juſtified. Gal. 3.11. And that no man is juſtified by works, is evident For the juſt ſhall live by faith. Rom. 3.28. We conclude then, that a man is justified by faith without works. Good works indeed may juſtifie us before men as an evidence of our faith, and of this S. Iames ſpeaks, Iames 2.24. Ye ſee then how by works a man is juſtified: But before God we are juſtified only by the perfect Righteouſneſs of Chriſt, applyed unto us by the hand of faith, wherein our own works have not the leaſt finger.

Secondly, we are juſtified by faith, not as the cauſe, but only as an Inſtrument of our Juſtification; not as it is a vertue inherent in us, but as it goes forth, and apprehends and applies Chriſt unto us; not by the merit of faith, but by the merits of Chriſt applyed by faith; and therefore it is ſaid, Rom. 3.22. The righteouſneſs of God is by, faith of Jeſus Chriſt unto all that believe: And v. 24. We are juſtified through the redemption that is in Ieſus Chriſt. And Phil. 3.9. The righteouſneſs whereby we are juſtified before God, is called the righteouſneſs that is through the Faith of Chriſt: and the Righteouſneſs by faith; and therefore when it is ſaid we are juſtified by faith, it notes the uſe or effect, not the merit or dignity of faith: For 1 Cor. 1.30. Christ is made unto us Righteouſneſs. And 2 Cor. 5.21. We are made the Righteouſneſs of God in him.

Secondly, Though we ought to endeavour and follow after holineſs, yet we can never be perfect, or without ſin in this life. 1 John 1.8. If we ſay that we have no ſin, we deceive our ſelves, and the truth is not in us. James 3.2. In many things we offend all. 1 Kings 8.40. There is no man that ſinneth not. Prov. 20.9. Who can ſay I am pure from my ſin. Eccleſ. 7.10. There is not a juſt man upon earth that doth good, and ſinneth not: as is evident by the confeſſions and examples of holy men of God. Noah, Gen. 9.21. Abraham, Gen. 20.2. Lot, Gen. 19.33. David, 2 Sam. 11. Paul, Rom. 7. and Peter denyed his Maſter Chriſt, Mat. 26. The Perfectiſts themſelves have enough in themſelves to convince them of their folly; as pride, envy, malice, &c. being ſubject to ſickneſs, death, &c. which are the wages of ſin, and therefore they are not without ſin.

Object. Our Saviour exhorts us to be perfect as our heavenly Father is perfect. Mat. 5,

Sol. There is a pattern propoſed unto us to imitate and follow, not to match equal, or overtake, which cannot be: [As] noteth the quality, not equality.

Object. 1 John 3. Whoſoever is born of God ſinneth not.

Sol. The ſame Apoſtle ſays, If we ſay we have no ſin, we deceive our ſelves. We ſin then, (i.) ſins of infirmity: and we do not ſin, (i.) we do not fall back into the ſervice and dominion of ſin finally or totally. There is a perfection, 1. Of degrees, and ſtands oppoſed to imperfection. 2. Of parts, and ſtands oppoſed to hypocriſy. This latter we may have, (i.) be ſincere and upright, not the former, (i.) be free from all ſin, defect or imperfection. Many men in Scripture are called righteous, juſt, perfect, not becauſe they were without all vice, but becauſe they had many vertues; Hieronym: For otherwiſe Noah was drunk, David committed Adultery, &c.

Thirdly, The righteouſneſs whereby we are juſtified is inherent in Chriſt for us; that whereby we are ſanctified, is inherent in our ſelves from Chriſt; that is in us only by imputation; this alſo by infuſion and real Communication; by that we are freed from the guilt, by this from the pollution of ſin; that is done al at once, this by degrees. 2 Cor. 4.16. The inward man is renewed day by day. 2 Tim. 1.6. Stir up the grace that is in thee. 2 Pet. 1.6. Add to your faith vertue, &c. For if theſe things be in you, &c. the Righteouſneſs then of Sanctification is ſubjectively in us.

Fourthly, Our Sanctification is an evidence of our Juſtification, Rom. 8.1. 1 John 3.10, 14. Gal. 5.24. 2 Cor. 5.17.

Laſtly, God doth ſee ſin in his deareſt Saints; as in the example of David; who alſo confeſſeth the ſame, was puniſht, and prayed for pardon, 2 Sam. 12.10. Pſalm 51. If God did not ſee ſin in him, how did he ſend Nathan to reprove him for it; why did he puniſh him for it? Our Saviour teaches us to pray for pardon of ſins. Mat. 6.12. The Apoſtle 1 John 1. to confeſs our ſins. And Mat. 28. Peter wept bitterly for his ſin. We ought to ſorrow for ſin; and renew our ſouls dayly by repentance.

Truth.CHriſt hath delivered us from the rigour and curſe of the Law, not from all obedience unto it, but that it ſtill remains a rule of life unto us.

Errours. Antinomians or Adverſaries to this truth (becauſe it is ſaid, We are not under the Law, but under Grace, Rom. 6.14. And that the Law is not made for the righteous. 1 Tim. 1.9.) hold, That the Moral Law ought to be caſt quite out of the Church, that we be no more troubled, or our Conſciences terrified with the preaching thereof, but that we be gently exhorted by the preaching of the Grace of Chriſt: That the Law and Chriſt are two contrary things, whereof one cannot abide the other: That it is of no uſe to a Beleever, no rule for him to walk or examine his life by.

AntidoteChriſt is the end of the Law; finis perficiens, not interficiens. Auguſt. A conſummating, not conſuming end; not deſtroying, but fulfilling the ſame. So our Saviour himſelf ſays, Mat. 5.17, 19. I came not to destroy the Law, or the Prophets, but fulfil. Whoſoever therefore ſhall break the least of theſe Commandments, and teach men ſo, &c. Rom. 3.31. Do we then make voyd the Law through Faith? God forbid: yea we eſtabliſh the Law. 1 Cor. 7.19. Circumciſion is nothing, nor uncircumciſion, but the keeping the Commandments of God.

We are not under the Law, but under Grace; not under the Law as a Tyrant, but now as a Father; being freed from the curſe and rigour of it, not obedience unto it; which we yeeld now, not of compulſion or fear, but love, with all cheerfulneſs and willingneſs, our hearts being enclined and diſpoſed thereunto by the work of Gods Spirit. 1 Joh. 5.3. This is the love of God that we keep his Commandments, and his Commandments are not grievous; and ſo the Law unto the Regenerate becomes, as it were, Goſpel, even a Law of liberty. The Uſe of the Law is two-fold: 1. Civil to puniſh and reſtrain ſin. 2. Spiritual to reveal it. Luther in Galat. In the firſt regard it is not given to the righteous, becauſe good men are a Law unto themſelves, Rom. 2.14. The moſt proper and principal Uſe of the Law is to reveal ſin, and ſo the Law is light, not to diſcover grace and life, (this is the office of the Goſpel) but to diſcover ſin and death; therein, as in a glaſs, we may ſee our own blindneſs, &c. For our natures are ſo corrupt, that we ſhould not know they were corrupt but by the Law. Rom. 7.7. The Law then ſerves to humble us, and drive us unto Chriſt; to make us know ſin, and ſo know our ſelves, and ſo renounce our ſelves, and fly unto Chriſt. And ſo the Law is our Schoolmaſter to bring us unto Chriſt, Gal. 3. And Christ is the end of the Law for Righteouſneſs to every one that beleeves, Rom. 10. becauſe the end of the Law is perfect Righteouſneſs, which we cannot attain of our ſelves, but by Chriſt, who hath fulfilled the ſame for us. And when the Law hath brought us unto Chriſt, it goeth no farther; the coactive power of it ceaſeth but not the directive: it is ſtill a guide and rule of life unto us, which we follow, not to ſeek Righteouſneſs to our ſelves, but to teſtify our thankfulneſs unto God; we endeavour to keep the Law, not to juſtify our ſelves, but to glorify God, and edify our neighbour by our good example. And therefore we are ſtill exhorted to do the works of the Law, though we ſhall not be juſtified by the ſame.

Truth.ALthough our bodies when we are dead ſhall be turned to duſt and aſhes; yet at the laſt day they ſhall be raiſed again, and be united to our ſouls, and both together be taken into everlaſting joy, or depart into everlaſting ſorrow.

Errours.The firſt adverſaries that we read of were the Sadduces, who denyed the Reſurrection, but were put to ſilence by our Saviour, Mat. 21. afterwards Hymeneus and Philetus, whoſe words eate like a canker, 2 Tim. 2.17. Then Simon Magus, Menander, and their followers. At this day the Familiſts and other fanaticks, will underſtand no reſurrection, but a riſing from ſin: or that the reſurrection ſpoken of at the laſt day, is not to be underſtood literally of the body naturall, but myſtically of a certain ſpirituall body, that all the Saints ſhall be gathered into, and that the body of fleſh ſhall be annihilated and for ever brought to nothing. 3. The Manichees imagined a certain Pythagorean tranſmigration of ſouls out of one body into another: and 4. The Anabaptiſts imagine, we ſhall riſe again, but with other new bodies, not the ſame that now we have.

But 1 Cor. 15.19, 30, 32.Antidote If in this life onely we have hope in Chriſt, we are of all men moſt miſerable; why, ſtand we in jeopardie every houre? If the dead riſe not, let us eate and drink, for to morrow we ſhal dye: but be not deceived, for, Joh. 5.28. The hour ſhal come, that all that be in the grave ſhal hear his voyce, 1 Cor. 15.52. For the trumpet ſhall ſound and the dead ſhal be raiſed, Revel. 20.13. The Sea ſhal deliver up the dead that are in it, death and the grave ſhal deliver up the dead that are in them, 2 Cor. 5.10. For we muſt al appear before the tribunal of Chriſt, that every one may receive the things done in his body. Job. 19.26. Though after my skin wormes conſume this bodie, yet ſhal I ſee God in my fleſh, whom I my ſelf ſhal ſee, and mine eyes ſhal behold and none others for me.

Truth.ANd whom he Juſtified them he alſo glorified; after the reſurrection, and the laſt Judgement is paſt, the Saints or choſen of God, ſhal go with Chriſt in triumph into heaven, and there reign with him for ever.

Errours. Cerinthus of old taught, which he ſaid he received by Revelation from Angels, That Chriſt ſhould reign after the reſurrection 1000 yeares, upon earth, where the Saints ſhould enjoy all pleaſures of the fleſh. This doctrine that falſe Prophet Mahomet embraced, and put in his Alchoran, and is greedily embraced not onely of his followers, but alſo of the Anabaptiſts and other among us, who expect ſuch a temporary kingdome wherein the godly ſhal reign alone and inherit the earth, after that the wicked be all deſtroyed. The Familiſts ſay, The joyes of heaven are here in this world, &c.

Truth.BUt the Reprobates, wicked and ungod • y men after they have received their fearfull doome, ſhal go into the everlaſting torment of hell fire, prepared for the devil and his Angels.

There be ſome that ſay there is neither Devill nor hell:Errours. no Devil or evill ſpirit but a mans own vile affections: nor hel, but a mans own evill conſcience. 2. Others ſay there is a hell, but not till the day of Judgement. 3. Others, that hell tormen • s are not everlaſting, but that the damned and devils themſelves ſhall be ſaved at laſt: as a Sect of old called therefore Liberatores ſayd; or as many as in hell call for mercy, ſay the Turks.

AntidoteBut, 2 Pet. 2.4. The Angels which fel at the beginning were caſt down into Hel, and delivered into chains of darkneſſe, Jude 6. Everlaſting chains, where, 2 Theſſ. 1.9. Their deſtruction ſhal be everlaſting, Mar. 9.44. Their worm never dyes, their fire never is quenched, Revel. 20.10. Are tormented day and night for ever and ever: there were devils then and a hel from the beginning; into which, with the Devill and his Angels, the reprobates, all wicked men are caſt, Mat. 25.41. not for a time but for ever: for out of hell there is no Redemption, Luc. 16.26. betwixt that and heaven there is a great gulf fixt, ſo that th • re is no paſſing between, Deut. 32.29. Oh that men were wiſe! then they would underſtand this, they would conſider their latter end.

Errours.This was a device of the old Heathens; was received among Chriſtians, firſt by Simon Magus, Montanus, and other leud Hereticks, and is now embraced by none but the Roman Church, through the covetouſneſs and filthy lucre of their Clergy, becauſe it fils not only the Popes coffers, but alſo the private purſe of every maſs Prieſt. The place they ſay is next unto hell: the pains of it are all one with hell fire, though ſome mitigate the matter: But King Henry the fourth of France, reſolved this doubt beſt of any. The time it laſts, is till the day of Judgment, at utmoſt, no longer; and yet if ſurviving friends wil pay, the Prieſt pray, or the Pope but ſay the word, they may be releaſed at any time ſooner. It was invented for the purging of ſouls departed, which had not fully fatisfied in this life.

AntidoteBut as there be but two ſorts of men in this world, ſo there are but two places prepared for them in the world to come; and as there are but two places, ſo there are but two ways and gates that lead unto thoſe two places. Whereof you read, Mat. 7.13, 14. If there were a third place, certainly our Saviour, who came to teach, and afterwards ſent his Spirit to lead us in the way of all truth, would have ſhewed us the way to that place too. But ſeeing the Papiſts themſelves could never yet agree about the place where, the pains what, or the time how long it ſhall laſt; and that the infallible Doctour of the Porphyry Chair cannot reſolve it, nor will of his charity releaſe them without money, as they ſay he can for money; we leave it as a heatheniſh and ſottiſh invention: and if there be no purgatory, then pardons, and prayers for the dead are of no uſe; and howſoever the pardons of a ſinful man, or the man of ſin cannot be of any value. An Iriſh Gentleman, and a Papiſt, being upon a former agreement to pay a certain ſum of money to a Prieſt for Maſſes ſaid, for delivering his fathers ſoul out of purgatory; brought the money and laid it down: But quoth he to the Prieſt, be ye ſure now that my fathers ſoul is clear out? Yes, I'le warrant you quoth the Prieſt: Nay then quoth the Gentleman, by my troth I have even done a childs part; if he be out, let him take heed how he comes there again; and ſo putting up his money gave the Prieſt the baffle, Countermining one cheat with another. If all Papiſts would ſerve their Prieſts ſo, and Pope too, it would prove the beſt Antidote againſt this Hereſie: For money is the fuel that feeds this fire, (if it be fire, and not water, as ſome learned Papiſts have doubted it is.)

Truth.THe Church is the body of Chriſt, or the Church is the whole company of Gods Elect called and gathered by his holy Word and Spirit out of all mankinde from the beginning to the end of the world, into one fellowſhip with Chriſt, and communion one with another. And although many are called and but few choſen, many are joyned unto the Church that are not united unto Chriſt, hold outward communion with the Saints that have no inward fellowſhip with the Son of God, yet we are in charity to account all thoſe for members of the true Church, that are outwardly called, and accordingly make profeſſion of the true Faith, until the Lord the ſearcher of all hearts, who alone knoweth who are his, do make the truth appear, as he ſhall do at the great day of his appearing.

Errours.Adverſaries to this truth are; 1. Thoſe that ſay, there is no true Church upon earth, as the Seekers do. 2. Thoſe that would have the viſible Church to be voyd of ſin and ſinners, as the Anabaptiſts, Familiſts, Browniſts, and all Separatiſts. 3. That will have the true Catholick Church to be a mixt company of good and bad together, as the Papiſts do. 4. The ſame Papiſts to the great contumely and reproach of Chriſt advance their Pope to be head of the Church. 5. To uphold their Antichriſtian Synagogue, among many other they maintain three ſpecial errours that are the very props and pillars of the ſame: ſc. That the Church cannot err: That the Church is alwayes viſible: That the Word and Sacraments are not proper marks of the true Church. 6. The Anabaptiſts abuſe the communion of Saints in the Church, to bring in a community of goods in the civil ſtate, and make all things common.

The word, Church,Antidote Chyrch or Kirch we borrow of the Duch, among whom it is commonly taken for Gotteſhauſe, Gods houſe or the place of divine worſhip. It ſeems to come of 〈 in non-Latin alphabet 〉 or by contraction of 〈 in non-Latin alphabet 〉 the Lords or the Lords houſe; the material temple is Gods houſe: Joh. 2.16. Matth. 23.21. and ſo are the Saints too: 1 Pet. 2.5. Eph. 2.22. But the word that properly ſignifies the congregation or aſſembly of the Saints, and is ſo often in the New Teſtament tranſlated [Church] is Eccleſia, and this alſo is applied by S. Paul to the place of divine worſhip or meeting place: 1 Cor. 11.18, 22. The name of Church then is not ſo peculiar to the Saints, but that it belongs alſo to the place of their publick meeting, and therefore they are much to blame, that make ſuch a needleſs ado about the word, in deriſion calling our Churches Steeplehouſes &c.

But taking the word only for the aſſembly or company of the faithful, we affirm,

Firſt, That there is, and ever hath been a Church upon earth; the Church continued from Adam in Abel, Seth, Enoch, Noah, and their families, till Abraham; In his poſterity to Chriſt; and then the walls of the Church were enlarged by pulling down the partition wall, and calling in the Gentiles: Matth. 28.19. Acts 2.47. Revel. 2. & 3. Churches were gathered and confirmed by the Apoſtles; men ſet apart for the work of the Miniſtry; Acts 11. & 13. and thoſe • lſo had authority given them to ſepa • ate and ordain others alſo to the ſame work: Tit. 1.5. and ſo to continue ſucceſſively in all ages, as it hath done to this day. And now where the ſame Goſpel is truly preached, the ſame Sacraments duly adminiſtred, Beleevers profeſſing the ſame Faith, and ſubmitting to the ſame ordinances, as at this day are in England, Scotland &c. there is a true Church of Chriſt as was in the Apoſtles times.

Secondly, The true Catholick Church is the company of Gods Elect only; whereof it is ſaid, that Chriſt gave himſelf for it, Eph. 5.25. This is the Church of the firſt born, who are written in heaven, Heb. 12.22. The body of Chriſt, Col. 1.18. The houſhold of God, Eph. 2.23, In which is no condemnation, and out of which is no ſalvation: and of this Church, hypocrites or wicked men are not members; for what fellowſhip hath Chriſt with Belial? 2 Cor. 6.16. This Church is both inviſible and invincible; the gates of hell ſhall not prevail againſt it, Mat. 16.

Laſtly, There are but two Sacraments only of the New Teſtament; Baptiſm and the Lords Supper; we read of no more ordained by Chriſt, who only hath power to ordain Sacraments; and this was done in regard of our weakneſs that we ſhould not be over-burthened. Some few ſignes for many were delivered unto us, and the ſame in doing most eaſie; in underſtanding moſt holy; in obſerving most pure, as are Baptiſm and the Lords Supper: Auguſt. lib. de Doct. Chriſt. c. 9. And therefore thoſe five other Sacraments reckoned by the Church of Rome are not Sacraments of the New Teſtament, neither have any Warrant in Gods Word. For, 1. Penance and Matrimony cannot be Sacraments of the New Teſtament, becauſe they were in being and as neceſſary both before and under the Law as now they are. 2. The uſe of Matrimony belongs to Heathens as well as Chriſtians. 3. The Papiſts contradict themſelves, for they accurſe thoſe that ſhall ſay the Sacraments are not neceſſary to ſalvation: Concil. Trident. Seſſ. 7. Can. 4. and yet debar their Prieſts from Matrimony, which they account one of thoſe Sacraments; and ſo highly extol ſingle life in all, as if there were no other way to heaven for any. They ſay the Sacraments confer grace, and yet deny Matrimony to their Prieſts, and ſo deprive them of that grace that Matrimony might confer upon them, and ſo keep them honeſt.

Truth.THE Lords Supper is the Sacrament of Preſervation in the Church; wherein by the ſigns of bread and wine, are ſignified, ſealed, and exhibited to every faithful receiver, the body and blood of Chriſt, for his ſpiritual nouriſhment and continual growth in him unto life everlaſting.

Adverſaries of old were many, that did either deſpiſe and refuſe this holy Sacrament, or abuſe or prophane it, either mingling, adding, or altering and changeing the Elements, and ſubſtituting others in their places. But to let them paſs, at this day the principal Errours Errours. are theſe three.

AntidoteThe firſt is of Tranſubſtantiation, and that holdeth, that after the words of Conſecration, and by vertue of the ſame, there is a converſion or turning of the bread and wine into the body and blood of Chriſt, ſo that the very true and natural body of Chriſt is corporally preſent and carnally eaten in the Sacrament, the ſubſtance of bread and wine being vaniſht away, nothing remaining thereof, but only the outward accidents to ſerve the ſenſes. The firſt occaſion of this hereſie ſeems to be given by the Capernaites, John 6.52. but was confirmed under this title by the Councel of Lateran, called againſt Berengarius in the yeare 1215; and this is now the opinion of the Papiſts, followed with many Blaſphemies, Idolatries, and ridiculous Mummeries.

The ſecond is of Conſubſtantiation, invented by ſome, who, to ſhun the abſurdities of the former opinion fell into worſe, affirming, That the ſubſtance of bread and wine, and of the body and blood of Chriſt, are joyntly, or both together, bodily preſent, and eaten in the Sacrament; the body of Chriſt being in, with, and under the bread. The firſt Author of this opinion, and the time when it began is uncertainly reported; and although it were long before Luther, yet it was taken up in haſte by him about the year 1525. is ſtill maintained by his followers, and gave occaſion to continue that bowing and cringing that was lately uſed to the Communion Table.

The third is of bare figure, and only ſignification, affirming, That in the Sacrament there is nothing but bread and wine, bare ſigns, and no other preſence of Chriſts body but only in figure and ſignification; ſo that the faithful receive nothing but naked and bare ſigns. The foundation of this Errour was layd about four hundred years after Chriſt, by ſome Hereticks, that came as ſhort of this myſtery, as the Capernaites went too far, making no account of this Sacrament, ſaying, that it did neither good nor hurt. This Errour was ſet on foot again by Caroloſtadius, a raſh-brained man, about the year 1524. and is now followed by the Anabaptiſts.

AntidoteThe doctrin of our Church Art. 28. is the ſame that the Apoſtle delivers, 1 Cor. 10.16. To all the three Adverſaries together we ſay; If there be nothing in the Sacrament but bare ſigns, why doth our Saviour ſay of the elements, This is my body, and this is my blood? And S. Paul, The bread which we break is the communion of the body of Chriſt. If his body and blood be not there at all? And if his body and blood be there corporally and carnally, preſent, even whole Chriſt, why then doth our Saviour ſay, Do this in remembrance of me? And St. Paul, Ye ſhew forth the Lords death till he come? 1 Cor. 10. And St. Peter, That the heavens ſhall receive him to the end of the world. Acts 3.21. Refuſing then and denying, both Tranſubſtantiation, and Conſubſtantiation, as more then our Saviour intended in theſe words (This is my body, &c.) And alſo bare ſignification as a great deal leſs; we admit and acknowledg Tranſmutation, or a change, and that great and marvellous, in the uſe of the Elements; not in ſubſtance, but in vertue, power and operation. The ſanctified ſigns are, in ſubſtance, creatures; in ſignification, myſteries; in operation, the things themſelves, whoſe names they bear; the change is in their operation and uſe, and therefore alſo in their names: For Chriſt hath honoured the Symboles with the names, or appellation of his body and blood, not changeing their nature, but adding grace unto nature. Theodoret in Dial.

In the Sacrament then, there muſt needs be more then bare ſigns, or naked Elements, for how ſhould earthly bread be an Inſtrument of heavenly grace and life to quicken and ſtrengthen the ſoul, but by ſome great and marvellous change? which change is not in the ſubſtance of the creatures, but in their vertue, power and operation; and ſuch vertue, power and operation could not be, unleſs the very body and blood of Chriſt were truly preſent, truly given, and truly received in the Sacrament: And yet the body and blood of Chriſt is not preſent, given or received corporally and carnally; the bread and wine being turned into the body and blood of Chriſt, as the Papiſts affirm: For, 1. It is contrary to the Scripture, 1 Cor. 11.28. Where after conſecration they are called bread and wine. 2. It overthrows the nature of a Sacrament, for where is no Element, there can be no Sacrament. 3. It is contrary to nature it ſelf, that an accident ſhould be without its ſubject. 4. Experience dayly ſhews, that the Elements by continuance corrupt, by eating nouriſh the body, go down into the belly, &c. which cannot be ſaid of accidents, or of the body and blood of Chriſt. 5. A carnal eating is unavailable to ſalvation, (by the Papiſts own confeſſion) unleſs it be done by Faith; but receiving by Faith without carnal eating is available. Concil. Trident. Seſſ. 13. c. 8. et Cat. Rom. Why then is it contended for? Laſtly, It is contrary to their own Canon taken out of St. Auguſtine. Can. Ʋt Quid.

Object. But Chriſt himſelf ſaid, This is my body, the night before he dyed, no time to utter dark Parables, but plain words.

Sol. He took the cup alſo and ſaid, This is my blood, Mark 14.23.24. If you underſtand it litterally, then the cup and not the wine muſt be turned into blood: but if here be a plain figure, (their ſubtileſt Doctours cannot tell how to avoyd it) then why not a time to ſpeak in figures? Why not (This is my body) a figure too?

But when our Saviour ſays, This is my body, he doth not intend to ſhew what the bread is, but what his body is; not that the bread is turned into his fleſh, but that his body is food for our ſouls, even as bread is for our bodies: It ſhews not any converſion of one ſubſtance into another, but only the relation that is between them. He which before called his body bread, John 6. doth now call the bread his body, that by this cha • ge of names we might understand and beleeve the change that is made by grace; and not ſo much heed the things we ſee, as mind the the things we ſee not. Theod. Dialog. 1.

Why doſt thou prepare thy teeth and thy belly? This is no meat for the belly, but for the mind; beleeve and thou haſt eaten. Auguſtine in Joan. Tract. 25. ad cap. 6.

2. Conſubſtantiation is farther from the truth then Tranſubſtantiation; neither ſo poſſible nor probable: It is not ſo likely or agreeable to our Saviours words, who ſays, This is my body, and not, my body is in, with, or under the bread. And yet they are both groſs Errours, and the occaſions of groſs Idolatry. They are both far from our bleſſed Saviours meaning, when he ſpake the words, This is my body, from the Apoſtles ſenſe. 1 Cor. 11. From the Judgment of the Ancient Fathers, who call the elements, ſigns, figures, types, &c. of the body and blood of Chriſt: and particularly St. Auguſtine ſays, the words (this is my body) are to be underſtood in a figurative, not a litteral ſenſe. l. 3. de Doct. Chriſt. And beſides they are impoſſible in nature.

But ſetting aſide that barren opinion of bare ſign and figure, the queſtion between us and the reſt is not about the ſubſtance of the thing; for we confeſs, That the very body and blood of Chriſt is given and received; all the queſtion is about the manner: they ſay it is corporally and carnally; we grant indeed it is really, if by really you underſtand truly, and indeed, but yet that it is ſpiritual, heavenly, and divine: The matter of the thing preſent the Apoſtle ſhews plainly, 1 Cor. 10.16. But for the manner of preſence, we have no ſuch evident demonſtration. To conclude, the truth is preſent with the ſigns, the Holy Spirit with the Sacrament, feeding our ſouls with the truth of Chriſts body and blood; but the inviſible working of that Divine Spirit herein is unſearchable, the natural man cannot perceive it, becauſe it is ſpiritual: Let us firmly beleeve then what we cannot conceive, and reſt aſſured in this truth, that we receive in the Sacrament the very body and blood of Chriſt by Faith, though we cannot conceive it by ſenſe or reaſon.

Truth.THere is no particular Church on earth, and never was ſo priviledged, but that it may and many have faln into dangerous Errours both of life and doctrine, as the examples of all both former and latter times have witneſſed; ſo that there is no Church conſiſting of men that may err, but may need Reformation, even as a material building doth need often reparation. And for as much as many horrible abuſes and ſuperſtitions were lately brought, through the deceitfulneſs of ſome, into the Church of England, to the great diſhonor of Almighty God, the decay of piety, and imminent ruine of the true Proteſtant Religion, therefore this preſent Reformation was extreamly neceſſary; and is no Innovation, but a Reſtauration only of our Church to its ancient purity of doctrine, diſcipline and divine worſhip, as it was eſtabliſhed by the noble Princes K. Edward 6. and Q. Elizabeth of famous memories.

THough the Heathen had infinite Gods almoſt, and as many ſeveral Religions, Ceremonies, and forms of worſhip, yet we never read of any contention among them about any difference of Religion; the Reaſon was, becauſe the Gods of the Heaven (as one ſays) were goods fellows, and content to ſhare that glory amongſt them, that was none of theirs; but the true God is a jealous God, and cannot endure a partner of that glory, that is properly his own. And therefore there can be no greater Argument againſt the Sectaries, that they are not of God, then their great deſire of Toleration of all Religions. But Joan. Ʋlt. a ſmall Errour is ſharply taken up; it may warn us, not to ſuffer the leaſt Errour, though not fundamental; for, tares, if ſuffered to grow, at laſt will pluck down the wheat. We muſt follow St. Pauls example, Gal. 1.5. Who would not give place to falſe brethren, no not for an hour, that the truth of the Goſpel might continue. So we muſt not give place to any Errourist: But as the Apoſtle ſays, Tit. 1.11. Their mouths muſt be ſtopt, becauſe their words eat like a canker. 2 Tim. 2.17. And though ſmall at firſt, yet will eat out the very heart and life of all Religion at laſt.