Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	deed_n	light_n	manifest_a	2,272	5	9.7572	5	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

being the fountain of all darkness or at least the cause of mens wandrings Onely where they cannot help it or as Stapleton saith where Heresies are most common there they will permit or connive at it for their own ends For Necessity hath no Law I conclude therefore and confidently conclude that Popery is not a safe way to heaven because it doth 1. both vilifie Gods Scriptures as an insufficient Rule and but part of his word And 2. presumeth to alter its most express institutions as the Cup in the Lords Supper And 3. expresly contradict it in forbidding the Prayers of the Church to be in a known tongue 4. And forbid the publike reading of Scripture in a known tongue 5 And forbid the translating of Scripture and the reading of such translations even by any private man unless he have the Ordinaries Licence which he may get in those Countries where there is no remedy The Kingdome of the Devil is called in Scripture the Kingdom of darkness and Christs Kingdom is called a Kingdom of light and when ever God converteth a sinner he translateth him from the Power of Darkness into his marvellous light even into the Kingdom of his dear Son Act. 26.18 Col. 1.13 1 Pet. 2.9 And God is the father of lights Jam. 1.17 And Satan is the Prince of the powers of darkness Luk 22 53. Rev 16.10 And Christ hath told us that he that walketh in darkness stumbleth and knoweth not whither he goeth Joh. 12.35 46. And that every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved but he that doth tru●● cometh to the light that his deeds may be made manifest that they are wrought in God Joh. 3.21 The Papists therefore give us reason to think they have not the truth were it but in this enmity which they bear unto the Light Arg. 9. That doctrine which teacheth men to worship the creature with Divine worship is no safe way to salvation But Popery teacheth men to worship the creature with Divine worship Therefore it is no safe way to salvation The Major will not be denyed by Papists The Minor I prove by one instance onely at this time and that is their worshiping of the consecrated Host or Bread in their Mass and at other times He that worshipeth the consecrated Bread with Divine wor●hip doth worship the creature with Divine worship But the Papists worship the consecrated Bread with Divine worship therefore They deny the Major and tell us that it is no longer Bread but the Body of Christ But that they worship that thing which we call Bread and they call Christs Body with Divine worship they do not deny Onely some would excuse them from the guilt of Idolatry which is a worshiping the creature instead of the Creator by this because they think it is Christ that they worship and so interpretatively it is he in deed and the worship right But if they will think that to be Christ which is not Christ and then worship it that will not excuse them from being some kind of Idolaters What if they will think a Ranter or Quaker to be Christ who call themselves Christ are they therefore excusable if they worship them Then why might not the old Pagan Idolaters be justified or thus excused seeing they thought that the Sun and Moon had been Gods And when they worshiped an Image they thought that some Deity had affixed this special presence to that Image What if an Egyptian thought that an Oxe was God or that a Deity did dwell in him were they therefore no Idolaters And then how hainously God taketh the sin of Idolatry the Scripture fully witnesseth That which we have to do therefore is onely to enquire whether indeed it be bread or Christs body a creature or the Creator which they worship Concerning which there is so much said by Doctor Featly against Fisher and by Peter Martyr against Smith and elswhere and by Jewel Foxe and abundance more that if people would read it I should think it vain to say any more I shall onely annex ●hese Reasons very briefly which come first to my thoughts to prove that the Bread is not turned into the very body of Christ but remaineth Bread still 1. If the Bread were Christs real Body then Christ had two real bodies for he had one sitting at the table which delivered the Bread and if the Bread were another he had two or else the body that Christ sate and lived with was not a whole body but a part But Christ had but one body and that was entire 2. It would follow also that Christ had a living and a dead body a sensible and insensible body both at once 3. It would follow that the Apostles did tear Christ true flesh and draw out his blood as well as the Jews did 4. Yea and that they began to the Jews and did it before them And therefore why should the Jews act and theirs be so much differenced 5. It will follow that either Christ had one body torne by the Jews and another by the Disciples or else that one part of his body onely was crucified and not the whole for the other part was eaten and drunk by the Disciples before 6. Also either Christ had one body that did Rise again and another that never rose or else it was but one part of Christs body that rose from the dead for the other part was eaten and drunke before 7. The like may be said of his ascension Then it is not Christs whole body that ascended up into heaven for part of it was eaten before by the Disciples and digested by them 8. It will follow that Christs glorified body is corruptible and may be digested by a mans stomacke and turned into dung For so is that which is eaten 9. It will follow also that Christs body may become an integral part of our very natural bodyes and so his body is become sinful as being a natural part of a sinner for the Bread and Wine do nourish us and turn into our substance 10. Yea it followeth that Christ doth thus turn into the substance of every child of the Devil that eateth the consecrated Bread and drinketh the Wine For they certainly nourish him and turn into his substance A most horrid consequent For what communion hath Christ with Belial 11. Nay which is in some respect more horrid and abominable to imagine it will follow that the Glorified body of Christ may turn into the substance of a mouse or a Dog for if they eat it the bread will certainly nourish them and become their substance 12. It will follow that either Christ hath an insensible body or else men hurt him by eating him in the Eucharist 13. It followeth that Christ hath as many thousand bodies as there be consecrated hosts or else that by continuation of parts it is every where and filleth all the world which the Papists disavow 14. It followeth

and therefore took him not to be infallible and he parallell's him with the Ancient Hereticks Marcion Apelles Valentinus Basilides as bringing in error under pretence of Tradition as they did And saith And for them that are at Rome they do not in all things observe those things which were delivered from the beginning and do in vain pretend the Authority of the Apostles as may be seen in that about Easter and about many other Divine mysteries there are some diversities with them and they do not equally observe all things as at Hierusalem they are observed As also in many other Provinces many things are varyed according to the diversity of places and names and yet no breach of the Churches unity and peace for this Which now Stephen hath dared to do breaking the peace with us which his ancestors kept in love and honor and moreover defaming Peter and Paul as if he had this Tradition from them And in this I have just indignation at the open and manifest foolishness of Stephen that he that thus boasteth of the place of his Bishopricke and contendeth that he holdeth the succession of Peter upon whom the foundations of the Church are laid doth bring in many other Rocks and maketh new buildings of many Churches while by his authority he defendeth that there is Baptisme And as to the confutation of Custome which they seem to oppose to truth who is so vain as to prefer custom before truth Or that seeing the light will not forsake the darkness Except that when Christ that is the truth was come the most ancient custom would have in any thing helpt the Jews that leaving the new way of truth they remained in Antiquity Which you Africans may say against Stephen that having knowledge of the truth you have forsaken the error of custome But we do both joyn custome to truth and to the custome of the Romanes we oppose custome but of the truth from the beginning holding that which from Christ and his Apostles was delivered to us Nor can we remember any beginning of this Yea thou art worse then all the hereticks See then how ignorantly thou darest to reprehend them who strive for the truth against a lye For who should more justly be angry with the other he that defendeth Gods enemies or he that consenteth But that it is manifest that the ignorant are haughty and angry while for want of judgement and speech they easily turn to indignation so that of no man more then of thee doth Gods Scripture say An haughty man breedeth strife and an angry man heapeth up sins Prov. 29.22 For what strifes and dissenssions hast thou made through the Churches of the whole world And how great a sin hast thou heaped on thy self when thou hast cut off thy self from so many flocks For thou hast cut off thy self deceive not thy self For he is truely the schismatick who maketh himself an apostate from the communion of Ecclesiastical unity For while thou thinkest to suspend all from thy communion thou dost onely suspend thy self from the communion of all Can there be one Body and one spirit with such a a man whose soul perhaps is not one so slippery and mutable and uncertain is it And yet is not Stephen ashamed to patronize such against the Church and for the defence of hereticks to divide the brother hood and also to call Cyprian a false Christ and false Apostle and a deceitful worker who being conscious that all these were in himself did by prevention object all that to another by a lye which himself deservedly ought to hear So far Firmilianus The question is not whether Stephen of Rome or the Eastern Bishops were in the right but whether these passages do not sufficiently declare that they had then no conceits of the Popes infallibility and that when he excommunicated other Churches they took it but as an excommunicating of himself and therefore plainly called him a Schismatick In the Council of Carthage 87. Bishops decreed expresly against the sentence of the Bishop of Rome And Cyprian in Council speaks thus Let every man speak his judgement judging no man nor removing any man from the right of communion that thinks otherwise For none of us takes himself to be a Bishop of Bishops or by a tyrannical fear doth compell his Colleagues to obey seeing every Bishop hath by licence free choice of his own liberty and power and can neither be judged of another nor can judge another But let us all expect the judgement of our Lord Jesus Christ who onely and solely hath power to set us over his Church in Government and to judge of our actions If this be not as plain as need be spoken against the Papal usurpation I know not what can be accounted plain Yea Cyprian and the Council say the like to the Pope himself These things dear brother we speak to thy conscience for the common honor and for simple love But we know that some men will not lay down that which they have once drunk in nor easily change their purpose but saving the bond of Peace and concord among Collegues will retain some things of their own which are once grown into use among them Wherein we do neither use violence nor give Laws to any seeing that every Ruler or Bishop hath the free arbitration of his own will in the administration of the Church as one that must give account of his doings to the Lord. If this be not plain still against Papal and all Archiepiscopal government of Bishops I know not how a man should speak plain The Council of Carthage saith Gratian Dist 99 saith Even the Pope of Rome must not be called the universal Bishop Gregory called the great Bishop of Rome but a few years before Boniface claimed the universal Episcopacy wrote thus against John of Constantinople who would have had some such title None of my predecessors would use this prophane word viz. Universal Bishop because if one will call himself universal Patriarch the name of Patriarch is stoln from others But far be it from a Christian soul that any should falsly ascribe to himself that whereby he diminisheth any thing from the honor of his Brethren To consent to that unjust speech is no other thing then to fall from the faith One thing we owe to the unity of the faith and another to suppress pride And I say boldly that he who calleth himself universal Pastor or desireth so to be called surpasseth the Antichrist in pride So Epist 188. l. 6. He saith I have said that he cannot have place with us if he corrected not the vanity of that supersticious and ambitious word which hath been invented by the first Apostate And to speak nothing of the injury done to your honor if a Bishop be called universal that universal once falling the universal Church must also fall Here it is especially to be noted that this very reason by which Gregory condemneth universal Episcopacy