Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	holy_a	jesus_n	lord_n	5,323	4	3.5692	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27015	The safe religion, or, Three disputations for the reformed catholike religion against popery proving that popery is against the Holy Scriptures, the unity of the catholike church, the consent of the antient doctors, the plainest reason, and common judgment of sense it self / by Richard Baxter.	Baxter, Richard, 1615-1691.	1657 (1657)	Wing B1381; ESTC R16189	289,769	704

speculatively may yet hold the contrary truthes practically not discerning the contradiction I would gladly have shewed the vainty of the rest of that Pamphlet because I see he hath contracted most of their common cavils into a narrow room but the rest is less to our present purpose and the same things are already answered by many and therefore I shall no further Digress in the pursuit of this Confuter having already said so much against the chief of their objections as may leave the impartial Reader confirmed in it That notwithstanding the Popish cavils to the contrary it is apparent that the Christian Catholike Reformed Religion commonly called Protestant is a safe way to Salvation Query Whether Popery be a safe way to Salvation Neg. IT is not as other mens Judges that we determine this Question to their own master do they stand or fall but it is to render an account of our own Belief and practice and for our further confirmation in the truth for the defence of it against gain-sayers and for the establishing of our people against the sophistry and seduction of Deceivers For the explication of the terms I shall tell you 1. What I mean by Popery 2. What I mean by Salvation 3. What by the way to it 4. What by the word Safe 1. Popery is a certain farrago a mixture of many grievous errors in the doctrine of Faith Government and Worship expressed in their Authorized writings especially in their decretals and Councils corrupting the Christian Religion which they profess the whole being denominated from that one falshood that the Pope of Rome is the Universall Bishop and Visible Head of the Universal Church and Christs Vicar-General on earth and that only is the Catholike Church and those only Catholiks that so believe Where note 1. That the Papists professing to be Christians do first own the substance of Christian doctrine and then corrupt it and contradict it by this fardle of their own inventions superadded They profess to believe the holy Scriptures to be the word of God and to be true every Book that we believe and more They profess to believe all the Articles of the ancient Creeds commonly called the Apostles the Nicene or Constantinopolitane It is not the Christianity or true doctrine which they profess which we call Popery 2. It is therefore onely their own invented corruptions by which they contradict the Christian verity which they profess which we call Popery 3. Note That the common denominating corruption is the forementioned doctrine of the Popes Universal Episcopacy and Headship or a supreamacy at least if not Infallibility and that the Catholike Church and the Romane Church is all one and the Pope is the visible center of its Unity 4. Note also that as to the rest of their corruptions they agree not among themselves what is to be esteemed of their faith or Religion and what not and therefore it cannot be expected that we should give you an exact enumeration of the points of their faith and so a compleat description of Popery which is such a self-contradicting unreconcileable hodg podge But their errors may be distributed into these three rankes 1 Those that are established by the Pope and his supposed general Councel These they all receive and own 2. Those that are established by the Popes Decretals without a Council These some own as points of their faith and some reject them I will not adde as the third those that are established by a Council without the Pope not because there never was a Council that dissented from him in Good but because it is a difficult matter at least to find any Council that did go beyond or without him in Evil or erred without his Approbation 3. The third sort therefore shall be those opinions that are commonly maintained by their most Approved Writers which are published in books that are licensed and commended by the Popes Authorized agents but are not determined by the Pope or his Council These though they contend for and lay great weight on them in their disputations yet dare they not own them as any part of the matter of their faith lest they seem to be what they are divided and mutable A man would think that those volumnious hot disputes about Divine things did intimate that the Authors did fide divin● believe those points which they do so zealously dispute of But if it be their pleasure that we should so distinguish we will call the rest the Popish faith or Religion and these last the Popish opinions because we would fasten on them nothing but their own If you ask me which be those doctrines which they take for points of faith which we call Popery I must refer you to their Decretals and Councils on one side and Gods word on the other and all the Doctrines in those their Canons or determinations that are against the word of God are the doctrines which we mean by this name If they do lay greater stress upon any one point than others its likely to be on those that are put into their Creeds and Vows and therefore I shall onely recite the latter half of their Tridentine Creed seeing they will own that or ●othing When they have begun with the ancient Constantinopolitane Creed containing the true Principles of Christian Religion and have ended that they proceed thus as followeth The Apostolical and Ecclesiastical traditions and the rest of the Observations and constitutions of the same Church I do most firmely admit and embrace I admit also the sacred Scripture according to that sence which the Holy Mother the Church hath held and doth hold to whom it belongeth to judge of the true sence and interpretation of the Holy Scriptures and I will never take and interpret it but according to the unanimous consent of the Fathers I do profess also that there are seven truely and properly Sacraments of the new Law instituted by Jesus Christ our Lord and necessary to the salvation of mankind ●hough not all to every one to wit Baptisme Confirmation the Eucharist Pennance extreame Vncti●n Order and Matrimony and that they confer ●race and that of these Baptisme Confirmation and Order cannot be reiterated without Sacriledge I do also receive and admit the received and approved Rites of the Catholike Church in the solemne Administration of all the aforesaid Sacraments I do embrace and receive all and singular things which in the Holy Council of Trent were defined and declared about Original sin and Justification In like manner I do profess that in the Mass there is offered to God a true p●per and propitiatory sacrifice for the living and f● the dead and that in the most holy Srcrament of ● Eucharist there is Truely Really and Substanti●●y the body and blood together with the soul and Di●●nity of our Lord Jesus Christ and that there 〈◊〉 change made of the whole substance of Bread ● the Body and of the whole substance of Wine 〈◊〉 blood which change

p. 29. l. 21 d. it p. 308 l. 18. r judicial p. 309 l. 28. r. confute p. 314. l. 28. r their 's p. 331. l 17. r. Montanus p 333. l. 8 r. Tatianu● p. 41. l ●2 r caeteri p 342. l. 1● r. suburbi ●r●● l. 32. ● headed p. 34● l ●6 r. to us p. 348 l. 2. r R●ma●e l. 4. r. authors p. 355. l. ●0 r. word l. 23 r. prove●● p. 356. l. 2. r. rather than p. 358. Marg. add de l. 28. r. literis p. 59. l. 31. r. secura p. 364 l. 11. d. i. e. p. 366. l. 8. r. Gloss p. 370. l. 8. r. fu●sse p. 371. l. 28. add in l 3. add other p. 377 l 5 r. knew l 28 r. these p. 380 l. 23. r. in p. 379 l. 12. r. ●atalogu● p. 217. l. ●2 after faith adde Or the object of faith even Christ himself which indeed is the true sence agreeable to 1 Cor. 10.4 And that Rock was Christ QUERY Whether the Reformed Catholike Christian Religion commonly called Protestant be a safe way to Salvation THE great business of the Divel the Enemy of Mankinde is to keep man from that Salvation which Christ hath so dearly purchased so graciously offered and hath appointed us such excellent helpes to attain To which end it is his first endeavor that men may not know or Believe that there is such a Felicity and what it is and how much to be desired and his next to keep them from knowing the way to it and the last is to keep them from walking in that way when they know it By the first means he keeps from Salvation all Atheists and Heathens that know not or believe not the life to come by the second all Infidels that Believe not Christ to be the way and all Hereticks that Believe not those Truths which are of absolute necessity in subordination to Christ and by the third all Hypocrites and unsanctified ungodly impenitent men in the visible Church that yet have a superficial Belief of these Truths Our Question in hand is for the escaping the second of these snares by discovering which is the safe way to Salvation The Policy of the Devil hath always endeavoured to hinder the world from knowing this way by these two means First if it be possible by keeping them in utter darkness that this way may not be revealed to them or being revealed may not be understood Secondly or if that will not do by making such a number of by-ways on every side that the true and onely way may hardly be discerned And this is his end in raising so many Heresies and this is the course he takes to mislead them that have escaped from the darkness of Infidelity He begun this trade betime even in the dayes of the Apostles They saw the multifarious off-spring of the Deceiver sprouting up apace in their own times yet did it never enter into their thoughts to tell the Church that by this all Heresies should be known That the Church of Rome should condemne them or to send it down to all posterity as the true touchstone to tell them which was the onely right way among all these Heresies to wit That which is believed by the P●pe or Church of Rome This had been a ready and easie way for the Apostles to have prescribed and for us to have received if it had been true It might have saved them much labor in giving us that Body of sacred Doctrine which they have made indeed the Touchstone of the safe way and it might have spared us much more labor of searching and studying which is the way and we might all have sent to Rome and been resolved without any more ado Surely the Apostles were not so envious to our ease and safety as to have silenced this easie way if they had known it themselves But as every Heretick when he findeth out a New way doth condemne the Old as inconsistent with his New so do the Papists Since this new way hath been cryed up that No man can come to heaven but by Rome it is their business to deter people from any other way and to that end to tell them that there is no safe way but theirs As the Quakers tell us that there is no way to Heaven but theirs and some Anabaptists say there is no way to Heaven but by being Baptized again as they are so do the Papists tell us that there is no way to Heaven but by Believing in the Pope and Church of Rome and obeying him as the head of the Church I never saw the place but sure that Town hath some admirable excellency in it that the God of Heaven should so much set his heart upon it as to endow it with such a stup●ndious Prerogative that no man should be saved from everlasting Torment that doth not Believe in the Bishop of that City and obey him as the universal head It s a wonder to me that he that set not his heart so much on his Temple at Jerusalem or on that chosen people as not to forsake them for their sins and that hath the Heavens for his Throne and to whom the Sun it self is as Darkness should yet be so taken with a Town called Rome built and long inhabited by Idolaters defiled with the blood of thousands of Martyrs against which the fouls under the Altar cry out How long Lord Holy and true wilt thou not avenge our blood c. as to ordain that no man in the remotest parts of the world even the Antipodes that never heard of the name of Rome can be saved though he should never so much believe in Jesus Christ unless he Believe in the Bishop of this Town and obey him when yet with Andradius and other Papists it s a hard question whether a man may not be saved in those heathen Countries without believing in Christ himself Is it not a marvaile that we never read that Rome was once named by Christ himself and that it never was put into our Creed as one of the necessary Articles to salvation especially when we find there the Catholike Church and Communion of Saints which sure would have been some way intimated to be the Romane Church or that which is headed by their Bishop if it had been so indeed I find but three names strictly so called in the Creed and the Popes or Romane Churches is none of them One is Jesus Christ and the other is hers that bore him and the third is his that Judged him to death and this indeed was a Romane name and if the honor of it in the Creed will do them any service let them make their best of it But however this advantage the enemy of the Church hath got by it that the new Romane Title hath made the old Catholike Title seem questionable to many and now so great is the audacity of the usurping Pope that he not onely questioneth whether any Christians shall be saved that

the Determination of their Church he must presently not onely believe the contrary to what he believed before but do it also without doubting though they 'l confess millions are saved that believe Christ to be the Son of God though not without doubting Well but see what unity is procured by the addition of these new Articles to their Creed The French Doctors ascribe to his holiness that the said Articles may be taken in several sences The one sence is Heretical Lutheran or Calvinian but that is a sence That the words lawfully used will not hear but onely may malignantly be fastened to them say they The other sence which is genuine and proper they Def●nd themselves as true and as pertaining to the Belief of the Church as the Doctrine of Augustine and as defined by the Council of Trent and the contrary Opinion of Molina and the adversaries others maintain to be Pelagian or Semipelagian See here what the Papists themselves now do implicitely charge upon the Pope That he by his express unlimited condemnation doth malignantly fasten an Heretical sence on the words which properly they will not bear or else that he contradicteth Augustine and the Council of Trent and Anathematizeth the Christian faith and maintaineth the Semipelagian Heresie of Molina And yet must we judge either their Pope to be infallible or their Church to be at such unity in faith as they would make the ignorant vulgar believe More of the like contention about his holiness Determinations you may see in Tho. Whites Appendicula ad sonum Buccinae and Franscus Macedo his Lituus Lusitanus In all which you may see that all the comfort that the poor Dominicans have left them even their hope of salvation if they be Papists indeed consisteth in this that the Pope speaks one thing and means another and that as White so merrily saith in so sad a matter The wise father of the Church was necessitated for the appeasing of contentions to grant the more turbulent party their words and the more obedient party their sence so that when the Pope hath done all that he can to determine their controversies they will still say that he determineth but the words nay he doth but grant one party their words and not the meaning and so not onely sence but bare terms must be made Articles of faith And here you may see the great force of the Papists arguing for a necessity of a living Judge to determine of the sence of Scripture because the Scripture is so ambiguous that each one will else wrest it his own way And do we not see that the Pope cannot after so many years deliberation determine five short Articles so expresly and plainly even when he doth it of purpose to decide the controversie as to make his learned Doctors understand him but that each party doth take his words to be either for or not against their opinions and hold their opinions as fast since his determination as before And so they do by Augustine Thomas and the Council of Trent each party confidently perswading the world that they were of their side And may not God have the honor of speaking as plainly as the Pope or Thomas or the Council of Trent and cannot we well be without the Decision of such a Judge as cannot speak so as to be understood by his greatest Doctors himself So that the Principles and Practices of the Romanists do assure us that their faith is unfixed growing and mutable they may be one year of one Religion and another year of another as pleas● the Pope A Dominican might have been saved at any time since the creation till May 31. 1653. when the Popes Determination was dated but now they must all be damned for heresie There is a new way to heaven made 1653. that never was before and for ought they know to the contrary before their Popes have done Determining there may be five hundred Articles more in their Creed So that for my part I desire not either to be shut out of heaven at the pleasure of every new Pope nor to be of so uncertain and changeable a Religion And I cannot think therefore that Popery is a safe way to salvation Arg. 8. That Doctrine which derogateth from the written Word of God and setteth the Decrees of men above it enabling them to contradict its most express institutions is no safe way to salvation But such is the Doctrine of Popery therefore it is no safe way to salvation The Major is unquestionably true among true Christians For the proof of the Minor I shall only give you three instances of the Popish Doctrine because I intend not to be too particular left I be too large The first is their affirming the Scripture both to be insufficient to discover the whole doctrine of faith as being but one part of Gods Word and Tradition the other part and also to be no Word of God at all to us till the Pope and his Clergy do authoritatively determine it so to be or that we cannot know the Scripture to be Gods word but upon the Authority of the Churches determination But of this I have spoken before and shall do more in another dispute The second instance that I give is Their changing Christs most express institution by withholding the Cup in the Lords Supper from the people and giving them but half the Sacrament I am not now disputing about the efficacy or inefficacy of one half so delivered but proving the intolerable Arrogancy of the Papists that dare set up the will of man above Gods Word and give power to the Pope to change Christs Institutions and not onely to adde but to diminish and expresly to contradict Christ and forbid what he commandeth I know they pretend that it was but to the twelve Apostles that Christ gave the Cup and not to the Laity True nor the bread neither but then if he intended that none but the Clergy have the Cup why may they not as well say so of the Bread But do not these deceivers know 1. That Christ gives this reason of his administring the Cup Drink yee All of it For this is my blood of the New Testament which is shed for many for the Remission of sins So that if this reason hold to others if his blood be shed for the sins of others as well as for the Clergie then the command extendeth to others Drink ye all of it And do they not know that Luke further intimateth this in his narration of the words of Christ This Cup is the New Testament in my blood which is shed for you So that those whom it is shed for and we may discern to be Believers it may be applyed to 2. And do they not know that Paul delivereth the doctrine both of the Bread and Cup as from the Lord to the whole Church of Corinth 1 Cor. 11. and not onely to the Clergy Is it not all that he expresly commandeth to Examine themselves

were not all freely given 3. Grace making us acceptable they will not have to be the grace of God by which he loves us and makes ●s acceptable to him according to that Wherein he hath made us accepted in the beloved but to be grace by way of habit remaining in us by which we love God therefore they call charity a grace making us acceptable as if by reason of its force and merit men were saved of God 4. Moreover when they divide grace into sufficient and efficacious grace they say ●ufficient grace is given to all and every man even without the Church by which they have a power to will and they can if they will believe and by believing be saved 5. If any want sufficient grace to avoid sin they ●o not truely sin neither are they guilty of sin before God 6 That in the first act of conversion the will is not passive 7. That it is in the power of mans free will to resist o● yeild to efficacious grace § 12. Of Justification BUt now the doctrine of Justification they utterly overthrow 1. For first they confound justification which is an act of God without us as Redemption Reconciliation Adoption with Sanctification and Inherent Righteousness and so confound not onely the Gospel with the Law but quite take away Justification it self the chief benefit we have by Christ in this life 2. They teach men to lay the cause of justification and the merit of salvation in themselves 3. They will have remission of sin to be a blotting of them out by which not only the guilt but also the irregularity it self is abolished 4. As in warming the cold is expelled by the coming of the heat so in justification sin is abolished by the infusion of righteousness 5. Neither will they understand justification in the Scripture as a Law-term to be opposed to condemnation and Sanctification to pollution 6. The Scripture teaches sanctification to be an action of God they make the second justification as they call it not Gods action but their own 7. Whereas the Scripture ●eacheth that we are justified by the grace of God intimating the inward moving cause of justification which is the free favor of God in Christ the Papists understand grace or rather graces inherent in us which yet in the Question of justification wherein the holy Ghost opposes works to grace are not more opposed to works then their first justification is to the second 8. When the Scripture teacheth that we are justified by the righteousness of God and the blood of God i. e. of Christ who is God for by his obedience and blood we are justified and he is our righteousness I say by a righteousness which is not revealed in the Law and therefore not inherent but which is revealed in the Gospel without the Law They understand a righteousness infused by God and inherent in us 9. When the Scripture teaches that we are made the righteousness of God in Christ as he is made sin for us and so that the obedience of Christ is communicated to us for justification as the disobedience of Adam for condemnation namely by imputation But they say we are justified not by the imputation of the righteousness of Christ but partly by the infusion of habitual righteousness viz. in the first justification partly by our own performance of actual righteousness or good works in the second justification 10. For they contend for a double justification the first which consists in the infused habit of charity the other in meritorious works When as the Scripture teacheth that we are justified by faith without works i. e. not-by inherent righteousness but by the righteousness of Christ apprehended ●y faith and therefore that we are not justified by faith as it is a part of inherent righteousness for so with other graces it sanctifies us nor by any other faith then that which apprehends the righteousness of Christ or by any other grace because there is no other beside faith that apprehends Christs righteousness and therefore by faith alone 11. The Papists on the contrary teach faith to justifie as it is a part of inherent righteousness 12. And not so much to justifie as to dispose us for justification by obtaining remission and deserving justification 13. For say they faith and Repentance do justifie as dispositions and meritorious causes ex congruo 14. But that charity is properly the justifying grace 15. And the form of justifying faith 16. And yet that true justifying faith may be separated from charity 17. And therefore that a man having true faith may be damned 18. Neither do they acknowledge any special faith which apprehends the righteousness of Christ but they say that is sufficient which consists in a general consent without all affiance yea even without knowledge which they call implicite faith 19 For they say faith is better defined by ignorance then knowledge 20. Neither can they indure by any means that we say faith only justifies 21. When as the Scripture plainly excludes works as causes from the act of justification though it require them in the subject or person justified as necessary fruits of justifying faith by which believers are justified that is declared to be just but they assert that we are not justified before God by faith onely but also by works as the causes of justification 22. And in this matter they make James plainly to contradict Paul 23. And they invert the disputation of Paul as if the Question he disputes were whether faith justifies without works but whether works justifie without faith 24. That men are justified by the observation of Gods and the Churches commands 25. That men deserve remission of mortal sins by repentance Almes deeds forgiving injuries converting an offending Brother and other duties of piety and charity by which we do not deny but our belief of the pardon of sin is confirmed 26. And that venial sins are purged away by the repetition of the Lords prayer by striking the brest by sprinkling of Holy Water and the Bishops blessing c. 27. That a wicked man may deserve justifying grace ex congruo and that this merit of congruity is when the sinner doth his utmost 28. They deny justificaon be to proper to the Elect. 29. That no man in this life ought certainly to determine that he is of the number of the elect 30. That every one must doubt of the remission of their sins 31. No man can be certain of his justification without a special revelation 32. That no man in this world ought to seek an infallible certainty of his salvation or justification 33. That doubting of the pardon of sin is not an infirmity but a vertue 34. For any one certainly to believe that his sins are forgiven him through Christ is abominable presumption 35. That