Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	good_a	jesus_n	lord_n	6,127	5	3.5800	3	true

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

they reckon amongst penal works 23. Fasting also and Almes deeds they teach to be satisfactory works 24. That one man may satisfie for another but less suffering is required of him that satisfies for another 25. That the satisfactory and penal works of the Saints may be communicated and applyed to others 26. That the vertue of Christs blood is applyed to us by the Priests absolution 27. That by vertue of the Pr●●sts absolution eternal punishment is turned into temporal which also the Priest imposes according to his discretion 28. That the words of absolution are not onely a sign but also a cause of remission of sin or that they do effect justification for by the Priests absolution is sin driven away removed ex oper● operato as a cloud by the wind 29. That a man cannot be reconciled to God without a Sacramental absolution 30. That Sacerdotal absolution hath that force of justifying because many desiring reconciliation and believing in Christ are damned onely because they died before they could be absolved by a Priest or as they otherwise express their meaning do perish for that onely they could not have a reconciling Priest 31. To Papal absolution we refer the Jubilees and their sale of indulgences 32. Also in the year of Jubilee which they have reduced from the hundredth t● the fiftyeth and thence to the twenty fifth they promise full rem●ssion of all sins to those that visit the Temples of Peter and Paul and the Lateran Church 33. They assert that there is a treasure of overflowing satisfactions in the Church not onely of Christ but also of the Saints which the Pope by indulgences can apply both to the living and dead by which they are delivered from the guilt of punishment before God 34. That souls are freed from Purgatory by indulgences 35. They confess there is no need to adde the satisfaction of the Saints to the satisfaction of Christ which they cannot deny to be infinite and alwayes overflowing yet they to whom gain ●s godliness think meet to add them 36. Neither do they bestow indulgences for a few dayes or years but for many thousands of years from whence it is manifest they do but make a jest of the Article of the day of judgement which according to their own opinion will put an end to Purgatory and all temporal punishments 37. To conclude in all their Sacramental penance they make no mention of faith at all and of Christ scarce any 38. For Repentance Penance which they will have to be a plank after shipwrack they say consists on the penitents part in contrition auricular confession and satisfaction on the Priests part in Sacramental absolution as the act of a Judge whose words are I do absolve thee from all thy sins in the name of the Father Son and Holy Ghost 39. That that is a pious prayer which some are wont to use in Monasteries after absolution given for sin let the merit of the passion of our Lord Jesus Christ and the blessed Virgin Mary and of all Saints the Merit of Order and the burthen of Religion the humility of Confession the contrition of heart the good works which thou hast done and wilt do for the love of our Lord Jesus Christ bestead thee for remission of sin and increase of merit and grace and for the reward of Eternal Life Amen § 10. Of extream Vnction 1. THat the extream Unction is truely and properly a Sacrament of the New Testament and indeed an ordinary one 2. That this Sacrament doth confer grace making us acceptable ex opere operato doth restore health to the sick and blot out sins if any remaine 3. That by this Unction which they apply to the eyes to the ears to the mouth to the loynes and to the hands God doth grant to the sick whatsoever is wanting by that fault of the sences 4. That by this Sacrament a man may sometimes be saved who should otherwise plainly be damned 1. That Ordination is truely and properly a Sacrament of the new Law conferring to the Ordained Grace making him acceptable ex opere operato 2. There are seven or rather eight Sacraments of Order all which are truely or properly called Sacraments viz. The Order of Porters of Readers of Exorsists of Servitors of Sub-Deacons of Deacons and Presbyters and Bishops 3. In every one of is given to the Ordained the seven fold Grace of the Spirit yea Grace making them acceptable and that ex opere operato 4. That anointing is required in Ordination Of Marriage 1. That Matrimony though it were instituted in Paradise is truely and properly a Sacrament of the new Law 2. And therefore does confer grace upon the married making them acceptable ex opere operato 3. That the Church has power to constitute impediments that shall hinder marriage 4. That the Church has power to dispense with the degrees of Consanguinity forbidden of God and to make more degrees which shall not onely hinder marriage but break it 5. That marriage confirmed not consummated is also dissolved in respect of the Bond by the entrance of one of the parties into a vow without the consent of the other 6. That the solemn Vow of Chastity and holy Orders are an impediment both hindring marriage to be made and breaking it being made 7. Also difference of Religion does not onely hinder marriage to be made but also break it being made 8. That marriage contracted between Infidels when either is converted to the faith is broken viz. because that marriage was not a Sacrament 9. That the Church of Rome did rightly prohibit marriage of old to the seventh but afterwards to the fourth degree of Consanguinity according to the Canonical rule of reckoning but the fourth degree of Canonical reckoning is the seventh and eighth in the Civil Law 10. The Spiritual kindred which ariseth forsooth from Baptism and Confirmation may hinder marriage to be made and break it being made § 11. Of the Effects of Grace NOw follow the Effects of Grace or the degrees of Salvation such are vocation justification c. 1. Where first the Papists do egregiously erre in expounding the word grace for when the holy Spirit speaking of these effects of Divine grace saith we are justifie● by grace and saved by grace c. By grace they understand not the free favour of God in Christ but the gift of grace inherent in us as if the Scripture did not say we are called justified and saved by the same grace we are elected and redeemed by 2. And then when they divide the grace of God into eternal grace which they call the everlasting love of God and temporary such as the benefit of vocation and justification are again they divide this temporary grace into grace freely given and grace making acceptable both which they will have to be a quality inherent in us as if either all grace which they call temporary did inhere in us or that which doth inhere in us

yet living in mortal bodies where they place them as behind the stage that they may be ready to act their parts in the fable o● Antichrist To the Article of creation is annexed the Article of providence 1. In this the Papists erre in making mans actions not to depend on Gods Providence but on mans Free-will which they make the absolute Lord of its own actions 2. And that they are not determined of God according to whose determinate Council things come to pass Act. 2.30 4.28 but that God rather who worketh all according to the Council of his will doth follow the determination of the will of man 3. And that he foreknows them from eternity only in mans will 4. Also in that they interpret the action of God as judge punishing sin with sin hardening men giving them over to their lusts and to the temptations of Satan to be naked permission as if the judge or Magistrate might not deliver a malefactor to the hangman as executioner of his judgement to be punished but should not onely permit him to be punished that is not hinder it § 3. Of Redemption IN the Doctrine of Redemption and Salvation we must consider 1. Whence we are redeemed to wit from sin and a state of obstinacy 2. By whom to wit by Christ who is the author and foundation of our Salvation 3. By what means the benefit of Redemption and Salvation is applyed to us where of the Covenant of God the Ministry of the Word and Sacraments 4. The effects of Gods Grace in Christ or the degrees of Salvation which are fruits of the Merits of Christ applyed to us In all these the Papists do filthily erre for as to sin which intercedeth between the works of Creation and Redemption as a medium they teach 1. That the blessed Virgin was free from all sin original and actual as being conceived without Original sin and having lived without actual sin 2. Under the name of the flesh which lusteth against the Spirit and is to be mortified among other things they mean the body of man 3. That all sin is not a transgression of the Law John defineth it 1. Jo. 3.4 Gal. 3.10 nor all transgression of the Law is sin 4. That there is no sin but what is voluntary which is not onely false of concupiscence habitual and actual which goes before the wills consent but of other sins also which are done of ignorance or infirmity for though the actions are voluntary by which they are committed yet the sin is not Sin is original or actual The Papists marvailously ●xtenuate original sin and amplifie and set forth the strength of nature 5. For some of them would have original sin to be only the guilt of Adams transgression most will have it to be onely the want of Original righteousness And so that the state of man after Adams fall and in pure naturals doth differ onely as a stript man and a naked man 6. Others would have it to be a very small sin and less then any venial sin and therefore needeth no repentance nor is punished with pain of sense but onely with pain of loss 7. Others deny original sin to be properly sin or that any thing is found in infants that properly hath the nature of sin 8. That we are not by nature dead in sin but sick nor do they acknowledge in us an impotency to spiritual good but a difficulty nor that Free-will to spiritual good is wholly taken from us but hindred and tyed 9. That men are naturally inclined to love God above all 10. They attribute to man a will that is the Ruler and Lord of it self such as belongeth to no creature Yea they say that the will of man is as free from Necessity as the Will of God 11. They deny the will of the unregenerate to be a servant 12. They deny also that all the works of the unregerate are sins or that the unregenerate sin when they do the works that are commanded 13. They say that before all grace a man hath freewill not onely to works natural and moral but also to works of piety and supernatural 14. That there is in mans free will not onely a possibility or passive power but also an active power to spiritural works 15. That the unregenerate can prepare and dispose themselves to justification 16. That a wicked man by doing his best may congruously merit the grace of justification 17. God necessarily giveth grace to him that doth his best 18. That the efficacy of preventing grace dependeth on the freedome of the will 19. That every transgresgression of the Law which yet pronounceth every man accursed that continueth not in all things commanded in the Law to do them deserveth not death But that there are many sins of themselves and of their own nature venial and deserving pardon 20. That charity is not violated by venial sins and that they are not aginst Gods precepts but besides them 21. That the blood of Christ is not necessary to wash them away but that they may be done away by Holy Water knocking the brest Episcopal benediction and other ridiculous means 22. That sin is called mortal because it brings death upon the soul that is depriveth it of Gods grace 23. And they teach that by every mortal sin grace is lost and charity expectorated 24. That this mortal sin is any that shall obtain the wills consent though the act be not performed 25. That the sins of the regenerate are in the same sence mortal even those committed of ignorance and infimity 26. And that it is such a mortal sin to neglect or not observe any Ecclesiastical law or tradition of the Romane Church 27. That the sin against the Holy Ghost is not unpardonable 28. Nor that its impossible for him that commits that sin to be renewed by Repentance § 4. Of Christ. IN Christ are considerable 1. His Person 2. His Office About his Person he erreth who thinks not rightly of his Godhead or of his Manhood 1. About Christs Godhead those Papists erre that deny Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of himself for that 's as much as to deny him to be Jehovah About the Humane Nature both Soul and Body they erre 2. For they deny that the soul of Christ did increase in wisdom and grace which Luke expresly affirmeth Luk. 2.52 3. Or that he was ignorant of the day and hour of the last judgement which yet himself confesseth Mat. 13.32 4. They seem to give him a phantastick body that neither consisteth of dimensions nor occupieth a place which when he was born did not open the wombe of his mother and when he rose did penetrate the stone of the sepulchre and when he instituted his Supper lay hid under the Species of Bread and Wine 5. Yea that they may stablish that monstrous opinion

necessary and the ancient Churches used and we must use before it will be well with us 9 10. Some of them by satisfying God mean no more then the answering of his will concerning so much of duty or suffering as he hath laid upon us But others worse 11. The everlasting punishment being remitted the temporal punishment of God by the Magistrate or by fatherly castigation may remain And part of it doth remain on us all For he chasteneth whom he loveth 15. As satisfying God signifieth but a sincere doing our duty we may be said to satisfie him But to make him reparation for the wrong we have done him or satisfie his Law by perfect obedience or his Vindictive Justice by our sufferings here is impossible 18. Chastisement is a true and proper species of punishment agreed on 20 28 c. As satisfying God is but pleasing him all our duties satisfie 22. Prayer and a holy life is a delight and great benefit but accidentally may be troublesome so far as we are carnal and therefore requireth some self-denyal 24. One man may do a duty that conduceth to anothers spiritual good but not by merit 26. The Right use of Absolution applyeth Christ●s blood declar●●●●ly And is too much laid by in most Churches 1. Gods love or favor is our Radicall Grace from which flow both Relative effects in pardon justification adoption and Physical in our Renovation all which are called also Grace 3. To deny either Relative or Inherent Grace is to deny that without which there is no salvation The necessity of Pardon at least many of them confess 4. No doubt but all have so much grace that they may believe and be saved if they will sincerely Because though velle credere be not credere as Doctor Twiss answers it yet credere est voluntatis as Austin answers it But the Papists especially the Dominicans ●ffirm not sufficient grace to believe to be given to those that hear not the Gospel but onely sufficient grace to ●● that which tendeth to this further grace 6. The will is first passive in receiving the Divine influx but active in the eliciting its o●●w●a 7. The will hath natural Power or faculty to resist or yield which will not be brought into act for yielding because it wanteth moral power that is it is dis-inclined But to resist it hath too much moral Power which is impotency yet such as grace can heal 1. Perverting the term they cause a strife about a word 2. Some of them make merit of congruity which they say precedeth Justication to be properly no merit And some of them deny that there is any proper merit of condignity at all But others are gross in this 3. The term Remission also they abuse meaning by it the change of our qualities or putting away sin it self though forgiveness they take in with it And so they make many verbal controversies 4. This is true of Sanctification which is the thing they mean by Justification But by this abuse of the terms they misinterpret Scripture And also they so much hide the very being of pardon by perverting the words that signifie it that its hard to find in some of them whether they confess any such thing as pardon 6. As to the Act they make it their own by merited grace but the habits and the grace assisting they say is of God and the act say most 7. This is their verbal error no doubt that which they mean by justification that is Sanctification consisteth in Inherent grace 8. This they say of justification taken for sanctification but not as taken for Pardon But they are led still to misinterpret Scriptures by misunderstanding the word 9 Still they mean sanctification when they speak of justification But they confess that Christs sufferings and obedience are the meritorious cause of our Pardon and Renovation both which they use to comprize in the word Justification 16. They may as well talk of a third and fourth justification for sanctification hath more degrees then two But doubtlesse there is such a thing as that which they mean by a second justification if they leave out merit for there is actual obedience and increase of grace The Scripture saith we are justified by believing in the Lord Jesus Christ that is By assenting to his Gospel and accepting him entirely as Christ that is by becoming true Christians or Christs Disciples For a believer and a Disciple in the Gospel usually signifie the same thing 11. It doth sanctifie as a part of inherent righteousness and it is the receptive condition of Pardon 12. I would they said no more but that it disposeth to it for then they would not say it deserveth it 14. Still they mean Sanctifying 15. An absurd speech but they adde that it s not the form of faith as faith but of faith and all other graces as saving or as a new Life And we agree that faith is principally in the will and the Velle is by the Schoolmen called the Diligere 16. It s unreasonable for them to call that justifying faith which wants that which they take to be the form of it 18. They say it must be explicite in some points which we call essential and that we must believe in Christ as satisfying justice and meriting for us pardon and sanctification 19. That 's but some of them 20. They manage this controversie in the dark not agreeing with us in the sence of the termes of the Question 21. Neither faith nor works are proper causes 28. So did the Ancients even Augustine himself and too many Protestants 29. This also was too common with the Ancients and is now with the said Protestants 30 Some of them yield a certainty of present Remission and justifi●●●ion and moral conjectural certainty of Salvation 34. To be certain of it is a great mercy but to believe that it is a thing written in Scripture that I am pardoned is not a duty for it is not there 35. About this they differ See Magro in sent that faith hath certaine evidence which Ariminensis and others confute ●aying it hath evidence of credibility but not of cer●ainty 1. The meer appetite is no sin but the corruption and rebellion of it is 2. I would we could see one of them do it once It s a shameful arguing for perfection by bare words when none of them will give us a proof of it by their own example 3. They that believe this know not themselves 5. Piscator and other of ours maintain this Though a meritorious efficiency we all deny 7. The Scotists and many more of them deny this but so do not Bellarmine and many others 8. Waldensis und others of them deny all merit but that 's not common see instances in my Confession 6. Some of them say they are punished also with the pain of senses See Concius Tractat. in the end of Jansenii Augustin 16. Bellarmine confesseth that in such cases of fact and particular judgement there●n the Pope may erre And so no Papists living can be certain but that they pray to the damned souls in hell whom the Pope mistakingly canonized 1 2. Yet we confess a Catholike visible continued Church 3. Some of our own say as much of late but they mean it of the visible Church onely 4. This is the heart of Popery 1. Hence Popery and Papists are denominated 17. Much of these by the French is ascribed to a General Council and denyed to the Pope so well are they agreed in their fundamentals 5. The French agree not to these 1. Of the visible Church we say the same 10. The Spaniards hindred the passing of that in the Council of Trent 5. 6. Have the Quakers learn't this distinction of perfection yet 25. In all causes materially they are but not in all formally for they are not the supreme in every sort of Government that is in Ministerial Directive but in their own sort that is coactive 2. What need you confess sin that can fulfill the Law so easily out of your own mouthes are you judged now that do not that which you think so easie 4. Others of them say the contrary 35. I would they had no company in this error 72 73. This may give us some light into the juglings of our times