Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	believe_v	jesus_n	love_v	2,543	5	6.2190	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04790	Two godlie and learned sermons appointed, and preached, before the Jesuites, seminaries, and other aduersaries to the gospell of Christ in the Tower of London. In which, were confuted to their faces, the moste principall and cheefe poincts of their Romish and vvhoarish religion: and all such articles as they defend, contrarie to the woord of Cod [sic], vvere layed open and ripped vp vnto them. In Maye. 7 and 21. Anno. 1581. By Iohn Keltridge, preacher of the vvorde of God, in London.	Keltridge, John.	1581 (1581)	STC 14921; ESTC S105451	120,903	140

the comparison For as much as mā is not to liue here for euer he hath to learne the way to liue eternally In that Christ doth and perfourmeth that vnto the soule which the breade doth vnto the bodie by materiall breade life is preserued by the spirituall foode Christ saluation is attained by the corporall breade the bodie is nourished by the spirituall meate man is helped by the first we are strengthened bodily by the second we are raysed vp eternally by the first we are maintained to strength mightily by the second relieued by the spirite effectually The one is to kéepe vs here The other is to liue with God the one is for a season in this life the other for euer with the Lord So that this we knowe as bread is to be taken that we may continue so is not Christ to be forsaken least we perish 2 Secondly the comparison holdeth betwixt Christ and the breade For that breade profiteth vs not if it be not vnited to our owne nature if it be not as good nourishment receiued wherevpon we feede to our comfort No more is Christ vnited vnto vs if by faith we beléeue not that he is incarnate or by hope trust not that he hath giuen vs life or by assurance persuade not our selues that he can deliuer vs or by certaine and vndoubted confidence be not made his members vnto glorie 3 Thirdly as without breade man dyeth There is none that feareth god but he is rau●shed and taken vp to God as it were when he pondereth and cōsidereth those spiritual and internall cōsolations which he attaineth by feeding and staying on Iesus Christ so without Christ man falleth as without bread we continue not so without Christ we prosper not It is farre a more liuely and pretious foode of the soule Iesus Christ whome we speake of then is that of the bodie to which he is compared for with this men haue dispensed withall for a season And Elias and Moses did fast a long time without the breade of the bodie notwithstanding as they could not continue but for a time no more may we be long without Christ 4 Fourthly It is an excellent admonition that we haue in that Christe is compared to breade For as breade of all other is most common and most necessarie whereon we stay So is Christ the most rediest in need the most liueliest in force the most strongest in power the most playnest in trueth the most desirous to saue the most valiaunt in death the most bent against Sathan and most readie and most prone to defend from destruction all such as call vpon him There is yet one member and parcell ●ehinde into the which we must looke also And it is this Howe this breade is receiued by vs August in Sext. cap. Ioh. Our sauiour Christ sheweth directly how Iohn the 6. He that beleeueth in me hath eternall life And againe He that commeth to me shall not hunger Therefore Augustine vpon those wordes of Christ rehearsed Spirituall eating of Christ what it is saith Qu●d paras dentes ventrem crede manducasti That is Wherefore preparest thou thy teeth and thy bellie beleeue and thou hast eaten And who séeth not that this spoken is vnderstoode of the sillie creature the poore afflicted soule the hungrie conscience thirsting and gaping after the kingdome of heauen and therevpon it is that Paule speaketh so confidently to the Romanes Rom. ● Who shall separate vs from the loue of God shall affliction shall anguish shall persecution shall hunger shall nakednesse shall trouble shall the sworde c No saith Paul But in all these we ouercome by him which hath loued vs So that I conclude that on Christe Iesus we féede vnto life In Christe we are immouable we stande by him In Christ we liue for he liueth in vs In Christ we dwell who also dwelleth with vs In Christ we are fed with the bread of life and in Christ do we eate vnto saluation glory if we d● it as he willeth vs through faith Séeing we are ariued and nowe haue fully performed the was promised it is required of vs to go further to sée if we may find any other thing worthy either to be spoken of or to confute Not the a man shall thinke it so hard a thing to say any thing against you But bicause the stepping ouer the threshold and casting his eyes into the first elements entrance of your religion he shal scarse tell which way to betake him nor what to speake first all things among you are so corrupted If you looke into that order that I haue taken in speaking to you it shall appeare the this consequently followeth to be handled Whether or no you haue done well A flat alienation of Christ his institution in annibilating the word of the Lord propounding vnto vs your preposterous doctrine of the commixture and mingling the wine water together at the sacrament As for the first institution of our sauiour Christ if but a childe should looke in to it though he could not cōfute you yet he wold chide w e you for your altering the which in so holy reuerend maner Christ ordained Alexander Pope as appeareth in his Decretals De Conc. dis 2. c. in sacramento●um Cap. 5. inacted that bread and wine mixed with water should be offered vp at the sacrifice Your generall Councel held at Carthage saith thus Nih●laliud offeratur Conc. Carth. 3. De Conc dis 2. cap. c. vt in sacramentis quàm quod Dominus dicit hoc est panis vinum aqua mixtum the is Let no other thing be offered then that which God hath cōmaunded which is to say bread and wine mixt with water It is a wonder to sée how these men are blinded for in their decrée they goe against them selues and the written veritie In that they say they will do no more then God willed they did well if they would haue performed it in that they say that his institution was with wine water it is a manifest vntruth there is no mention made of any water at the supper that was vpon the table not in al the Euangelists In the also they cal the supper of the lord a sacrifice in that do they offend to for Christ neuer spake that word of his supper nor his Apostles who were with him but as other your vntruthes so is this brought in of your owne inuention whom we may not beléeue bicause you were many but we will beléeue a few if they speake the truth For a scripture saith Thou shalt not followe a multitude in doing the is euil I am not vnmindful of your councel of Affrike Conc. Afric tertium that decréed the self same But of al other your argument the is made by another general Councel where there is a reason giuen of this thing shal answere for it selfe how they haue ahused the supper of the Lorde

Bishoppe liued vnder Phocas the Emperour Nowe then you haue the originall of your goodly religion no doubt of many yeares long time great antiquitie which you so holde of being a thing found out almost but the other day Yet if it were so as in the same you be shamelesse lyars that all your ordinaunces and decrées were of many thousand yeres what matter were that to proue the lawfulnesse or vnlawfulnesse of the same For séeing that you haue no allowance of them nor any one thing among you that may be tolerated by the Scriptures those opinions receiued commonly by you can be no other then damnable and so I will conclude for this point of your Masse and for the beginning and entrance in of the same into the Church We haue thirdly to enquire whether your Masse be a propitiatorie sacrifice or not for the quicke and the dead I affirme Luke 22. and I wil proue it is not In the scriptures I finde not that the supper of the Lorde is called a sacrifice but other names it hath It is called the newe Testament The Apostles call it the breaking of breade Actes 2. Paul calleth it the Table of the Lord 1. Cor. 10. and a communication of the bodie and bloud of Christ and the Cup of the Lorde But as for the name of sacrifice it was neuer vsed it was neuer mentioned in the scriptures But you say the Fathers called it so Why what then shall we beare their sinnes or shall we answere their iniquities or defend all that they spake you are deceiued to the Lawe and to the Prophets Esa 8. if they speake not according to the word of God As the Prophets had all thinges by word from God so must we allowe of nothing in his seruice that came not from Christ there is no trueth in them Nowe also you belye the Fathers they called the supper of the Lorde a sacrifice indéede but they called not your Masse a propitiatorie sacrifice for the quicke for the dead this ought you to proue and leaue the other Therefore I will come plainely and directly to you aunswering you first that you haue no one place in the Scriptures or Fathers to proue this proposition Masse is a sacrifice for the quicke and for the dead Secondly I will proue by the Scripture that there is no such thing My first reason is this We are iustified before God all only by faith therfore not by the worke and déed at the Masse done by any The argument holdeth it selfe vp vpon the authoritie of the word of God Rom. 4.2 Diuers reasons against the masse For a Scripture saith Si ex operibus iustificatus pater Abraham c. If Abraham had bene iustified by workes then had Abraham wherein to reioyce but Abraham had not wherein to reioyce Therefore Abraham was not iustified by workes Ioel saith Iustus ex fide viuit i. Ioel 2. The iust man shall liue by his faith But he that is iustified and liueth by faith is not instified by the worke he worketh and sacrifice he sacrificeth in the Masse Ergo there is none iustified and saued by the worke in the Masse In Iohn it is thus written Iohn 3.15 Whosoeuer beleeueth in Christ should not perish but haue eternall life The sacrifice in the Masse done for an other that is deade by one that is aliue hath no beliefe which is reposed in Iesus Christ Ergo by the sacrifice in the Masse a man can not haue eternall life For in Iohn I finde a reason shewed of the comming of Christ into the world 1 First for that God loued vs. 2 Secondly in that he had giuen his sonne for vs. 3 Thirdly that all should beleeue in him 4 Fourthly in the same they should haue life by him Nowe in the Masse neither is Christe knowne nor our faith séene nor the loue of God euident nor yet life giuen vs but all is thought to be accomplished by a worke of man in sacrifice therefore your Masse can not be a propitiation for vs. There is a most excellent place in the same Euangelist Iohn 6.29 as followeth A question was moued by the people what worke they should worke ●o accomplish the workes of God It is aunswered by Christe thus This is the worke of God Christe was offered vp for man Frgo a Priest at the Masse may not offer vp for man for then taketh he Christes office in hand that you beleeue in him whome he hath sent Nowe I inferre this God sent his Christ to dy for vs not a man not a Priest not a Monke to offer at Masse a sacrifice for vs therefore the worke in the sacrifice of your Masse is not the worke of God But what foolishnesse is it for you to say that you can make a propitiatorie sacrifice for vs why you are confuted againe by scripture For Paul saith to the Romanes Rom. 6. That there was one only sacrifice of Christ offered once for al then I cōclude that was done once and was sufficient may not be done any more for that is vaine Christe was once offered and it was sufficient Christ left behind him no deputie to offer for man Ergo none must offer none was left bicause none was named and in so necessary a thing Christ wold not haue forgotten vs. and it was good and it was auaylable and there néed no more Ergo your sacrifices at your Masse for the quick and for the dead are in vaine And nowe I demaund againe why you should yet stand in your follie Is it bicause you are ignoraunt learne Is it bicause you are lead away turne backe then and amend Is it bicause the light is kept from you pray and you shall attaine the light Is it bicause the Scriptures are hard resist not the spirite and you shall haue vnderstanding For cast vp your eyes beholde and looke on the booke of God Read to the Hebrues the seuenth chapter It will appeare euidently that Christ onely being high Priest dyed once for all and being offered vp there nowe néedeth no more sacrifice to the end of the world The order of the priesthoode of Melchisedech was an order by wiard and promise by it selfe distinguished from Aarons priesthood So that if Christe had left behind him an highe priest he must be of the order of Melchisedech not of Aaron● nowe none was euer like Melchisedech but Christ and none for euer like Melchisedech hereafter again then there is no priest hood behind to be looked for For in the comparison of Christe with Melchisedech which is the more honourable Priesthood the Leuitical being abrogated Melchisedech standeth to be considered and is figured in similitude like Christ for these causes Melchisedech was King Priest as is Christ else none Melchisedech was king of peace and righteousnesse as is Christ but none other Melchisedech is said to be without beginning and without ending for neither his father nor

is giuen all onely vnto vs by the incarnation of our Lord and Sauiour Iesus Christe Isychius saith Lib. 1. in cap. 4. Lon. The onely worke and the effecte of the crosse of Christ is the remission of our sinnes Maximus saith verie well for this Christusommbus natus est sed fidelibus dat salutem i. Homil. 4. de Chr. Christe in deede was borne for all but hee giueth eternall life to them onely that beleeue And Prosper hath a proper verse where he speaketh of faith and of loue that man shoulde haue to God Quo fiat iustus sitque beatus home that is 〈…〉 By faith alone and loue of God we iust and happie seeme Then séeing we can neither finde in the scriptures nor in the fathers nor in the schoolemen that your masse is able to iustifie you for your partes must séeke some other way to helpe I for my part will leaue you to the Lorde whome I wishe you to séeke vnto more then you haue done But wee will examine this scripture God saith these wordes which I commaunde thee this day shall bee in thy heart It is apparant I am sure The worde of God is high yet comprehended it is larg● yet learned it is deepe yet attayned it is darke yet opened to the faithful it is a rule for al it is enough sufficient vnto all it is all in all and without this is ther nothing to deliuer or to aue any one mā that the Lorde God doeth comprebende in this remmandement all the lawes and commandements set downe by Moses For in the wordes of God which here generally are but touched onely bee all the wordes of the Lorde vnderstood Then if the law bee so straite the charge so great the ordinance so firme and the certaintie thereof so sure as may be none more strong more ample or higher or déper or larger or broader then is this I can not but maruell greatly howe in what manner by what meanes what color what shew what proofe you can haue for your damnable and grosse opinions which you holde contrarie to this prescript worde of God Among them all for sacriledge most offending for derogation to his maiestie most greiuing God is this which you hold of transubstantiation whereof you haue no grounde but you haue the shew and color of some foundation that is laide weakely by the men of your side And now it is straung to be considered Christ is the bread ergo hee is in it really ergo bodily it doth not followe read Ambrose de Sacra lib. 4. cap. 4. Ierom. in Isa cap. 62. Hilary de Trin. li. 8. and Athanas Apol 2. There is but one counterfeiting color with which you ouerlay that reason worke of yours It is this Christ saide take eate this is my bodie ergo say you Christ is really and bodily fleshe and bloode in the Sacrament The boye that learned Seton but the last wéeke will finde the falt of this argument but we will examine the wordes and let your childish toyes be as they bee Christ saith take eate this is my bodie c. Then sée se what you doe looke vnto it and examine your selues in the same For if that bread giuen was the verie naturall bodie and naturall blood of Christ you shal sée that you be neuer able to defende it wherefore consider those wordes spoken in the interrogations and circumstances which afforde them selues willingly to be pondered of all that shall reade them 1 First If the Iesuites say Christ is here really then these heresies do arise theron if they say Christ is in the bread spiritually they are against thēselues If that Christ is not there at all then are they Ophits and Nazarites that deny Christes institution If they say he is in the bread after a heauenly manner then is he not after 'a bodily manner who spake those wordes you say Christ and that two naturall bodies one at the table the other in the bread that was deliuered 2 Secondly when spake Christ these wordes at the meat eating now the bread say you was Christes substantiated body Then Christ did eate Christ Christ eate his owne naturall bodie 3 Thirdly to whome spake Christe those wordes To his disciples he spake them and saide take eate and that bread after the words of consecratiō was that very body of Christ Then also there were twelue Christes twelue naturall bodies and Christ him selfe sitting at the table made the thirteenth 4 Fourthly If they say he is there in his omnipotencie then also they haue ly ed Christ is not there in his humanitie therefore take heede that the Lorde iudge you not what time was this spoken before Christes death Christ spake the words take eat you inuert the words and say that the thing was done which yet was to bee done you take the time as past and gone which yet is not come you say his bodie was giuen which yet was not crucified you say his blood was shed and his side was not yet persed And you say the bread was his verie bodie the wine his bloode and Christe was not yet offered vp for man 5 Fifthly what be the wordes spoken These take eate this is my bodie Christ saith take this and eate it is my body You say take eate it is a conuerted bodie Christ saith it is my bodie you say it is a transubstantiated body Christ saith it is my body you say it is his naturall bodie Christ saith take eate in a remembrance of mee you say take eate I am very man you shall eate me Christ saith as oft as you shall do it remember my death til I come you say he is not to be remēbred but to be receiued not to be thought vpon looked vpon not to be absent but to be present not to be abut to bee way but to be there not to bee gone but to be knowne in the bread carnally and bodily fleshly and really as Christ was borne of his mother Marie The verie cause of all these your erronious and blasphemous opinions I take to be all only this Ignorance and want of reading the word aright are the causes of all here●●es That you are men ignorant brabblers and no readers of the scripture otherwise you could not be deceiued For read the wordes before read the wordes which follow and you shall find the the words of Christ are to be otherwise taken then you take them For they are spoken by a trope by a figure by a Metonymie As in the same Chapter Christ saith to his disciples Luke 22.8 Go and prepare me the Passouer The lambe is called the Passouer yet was it not the Passouer but a figure signe of the Passouer Luke 22.20 Also Christ saith This cup is that new Testament in my bloode which is shed for you First I note the Christ saith not this wine is my blood Or this cup is my blood But Christ saith this cup