Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	death_n	great_a	son_n	3,271	5	4.9791	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02635	A reioindre to M. Iewels replie against the sacrifice of the Masse. In which the doctrine of the answere to the .xvij. article of his Chalenge is defended, and further proued, and al that his replie conteineth against the sacrifice, is clearely confuted, and disproued. By Thomas Harding Doctor of Diuinitie.	Harding, Thomas, 1516-1572.	1567 (1567)	STC 12761; ESTC S115168	401,516	660

vnworthy a sacrifice vnto them base and vnworthy I say in comparison of the high dignitie that God through his sonnes death hath called them vnto but by his almighty power and according to his passing great mercy and loue hath geuen no worse thing then him selfe to be their true and real Sacrifice Some one wil say perhappes I woulde beleue this doctrine the rather if it were confirmed with the testimonie of an Auncient learned Father Let vs heare then what S. Chrysostome saith touching this point Chrysost. in 1. Cor. 10. Ho. 24 A cleare testimony for the Sacrifice of Christe in the Churche His wordes be these In veteri quidem Testamento cùm imperfectiores essent quem Idolis offerebant sanguinem cum ipse accipere volait vt ab Idolis nos auerteret Quod etiam inenarrabilis amoris signum erat Hic autem multò admirabilius magnificentius facrificium praeparauit quum sacrificium commutaret pro brutorum caede se ipsum offerendum praciperet In the olde Testament when men were more vnperfecte Christe him selfe would take that bloude which they offered vp vnto Idols to th ende to turne them from Idolatrie Which thing was a signe of an vnspeakeable loue But here in the newe Testament he hath prepared a much more maruelous and honorable Sacrifice both in that he changed the Sacrifice and also for that in stede of the slaughter of brute beastes he commaunded his owne selfe to be offered Here we haue by testimony of this auncient Father the abolishing of the worse sacrifice and the appointment of a better That was made of brute beastes this of Christe him selfe Now consider good Reader whether reason wil beare it that the worse and baser sacrifice should be both real and also in figure and signification for so were al the Iewes sacrifices and the better be in figure or mysterie onely and not real as M. Iewel wil haue the Sacrifice of the Churche to be But that our Sacrifice is real and that it is Christe him selfe and that he is really and in deede sacrificed the woordes aboue rehersed and others of the like force in that place of S. Chrysostome doo plainely auouche For first let this be examined that as he saith Christe commaunded for the slaughter of brute beastes now in the new Testament him selfe to be offered Of what Sacrifice can this be meant but of that which he both made and instituted him selfe at his last Supper and gaue charge to be frequented and done vntil he come For as touching the Sacrifice of the Crosse though he suffered him selfe to be taken and to be crucified and to be offred vp with shedding of bloude vnto death yet he commaunded not so muche to be done for then had the wicked workers of his death ben giltlesse Lucae 22. This commaundement then of offering vp Christe him selfe 1. Cor. ●1 is vnderstanded to haue ben geuen at the Supper when after that he had consecrated his body and bloude he said doo ye this in my remembrance And therefore S. Chrysostom speaketh thus vnto Christe in his Liturgie or Masse Chrysost. in Liturgia Memoriam igitur agentes huius salutaris mandati c. We kepe the memorie of this healthful commaundement If M. Iewel replye and say that Christe commaunded at the supper a memory onely to be celebrate of the true and real Sacrifice vpon the Crosse to that we answer That this Sacrifice whereof we speake is a memorie of that we confesse but that it is a memorie onely so as the real presence of Christ be excluded that we deny and to the contrary S. Chrysostome saith that he commaunded se ipsum him selfe to be offred vp Christe cōmaunded him selfe to be offred vp Neither can M. Iewel shifte the mater from him by expounding this worde him selfe of the signe or figure of him selfe meaning the bread and wine as the Sacramentaries doo For if that which is now daily in the Churche offered vp at the Aulter were but bread and wine the signes of Christes body and bloude S. Chrysostome woulde not ne could not iustly haue said that Christe hath prepared for vs of the newe Testament multò admirabilius magnificentius Sacrificium a much more maruelous and honorable Sacrifice For how can we conceiue a peece of bread and a cuppe of wine to be in respecte of sacrifice a thing muche more maruelous and magnificent or honourable then a shepe a goate and an Oxe bothe these and those signifying al one thinge that is Christe him selfe Nay thinges compared with thinges are not the beastes of a farre more price I trow M. Iewel wil not set a greater price vpon the bread and wine vsed in this Sacrifice for that they signifie a more pretious thing then the brute beastes did in the sacrifices of the olde lawe to wit Christe already come whereas they signified Christe to come For so he should diuide Christe and imagine him to be better and worthier in the newe Testament then he was in the olde Verely though redemption perfourmed be to vs better then redemption promised yet Christe before and after the perfourmance that is to say Christe now come and then to come is one Christe and of one worthinesse It foloweth therefore by al meanes that either S. Chrysostome said vntruly affirming Christe to haue prepared for the new Testament a farre more wonderful and magnificent Sacrifice then were the sacrifices of the Iewes whiche I suppose M. Iewel wil not be so shamelesse as to say what so euer he thinke or that we haue now in the Sacrifice of the Churche Christe him selfe truly really and in deede and that he him selfe is really offred vp vnto his Father by Priestes of the new Testament VVitnes for the true and real bloud of Christ in the Sacrament according to the commaundement he gaue at his supper saying doo ye this in my remembrance And that it is the real and true bloude of Christe which we haue in the Sacrifice of the Aulter whereby the real Sacrifice touching the thing sacrificed is proued it is most clearely affirmed by S. Chrysostome in the place before alleged For thus he speaketh there Quid hoc admirabilius Chrysost. in prior ad Cor. Hom. 24. dic quaeso quid amabilius Hoc amantes faciunt cùm amatos intuentur alienorum cupiditate allectos suae verò contemnentes proprijs elargitis suadent vt ab illis abstineant Sed amantes quidem in pecunijs vestibus possessionibus hanc ostendunt cupiditatem in proprio sanguine nemo vnquam What thing I pray thee is more maruelous then this What more louing He speaketh of the bloud that is in the chalice which he saith to be the same that ranne out of Christes syde This is a thing that louers doo when they beholde them whom they loue to be allured with the desire of other mens thinges and to set litle by theirs they geue them their owne

Christ is offered vp to his Father in the daily Sacrifice of the Churche vnder the Forme of Bread and Wine truely and in deede not in respect of the māner of offering but in respect of his very Bodie and Bloude really that is in deede present as it hath ben sufficiently proued here before M. Iewels Replie The greatter and vvoorthier the vvork is that our Aduersaries haue imagined that is for a Mortal and a Miserable man to offer vp the Immortal Sonne of God vnto his Father and that Really and in deede the more ought the same either by manifest vvoordes or by necessarie collection expressely and plainely to be prooued Hebr. 5. For noman taketh honour and office vnto him self but he that is called and appointed thereto by God But for ought that may appeare by anie clause or sentence either of the nevve Testament or of the olde God neuer appointed anie such Sacrifice to be made by anie Mortal Creature And Theophylacte saith Iesus eiiciendo boues columbas Theophyl in Matt. cap. 21. praesignauit non vltra opus esse animalium Sacrificio sed Oratione Iesus throvving the Oxen ād Dooues out of the Temple signified that they should no lenger haue nede of the Sacrifice of beastes but of prayer Harding WOVLD God M. Iewel that either your modestie were more or that you had the grace to see howe euil your saucinesse becommeth you As at the first by open Chalenge you prouoked all the learned men that be alyue as it were to trye maisterie with you so in the entrie of your Replie against my Answer to your seuētienth Article you beare al men in hand that vntil you came frō the schole of Rhetorike to reach the world this new Gospel no priest euer cōsidered how great and worthy a worke it is to offer vp Christe vnto his Father which apperteineth to Priestly office Wherein you charge the blessed Apostles their successours al the holy Fathers of the Church so many as were Priestes al that haue ben to your time briefly the whole Church it self with the crime of wicked presumptiō for making this sacrifice How cā you seme otherwise to doo For whereas you say it may not appeare by any Clause or sentēce of the olde or new Testament that God euer appointed any such Sacrifice to be made by any Mortal mā and most certaine it is that by the Apostles and the holy Fathers of the Church and by the priestes of God in euery age it hath ben made what cōclude you hereof but that they haue trāsgressed the Scripture and presumptuously takē honour and office vnto them selues Hebr. 5. not being called nor appointed thereto by God And so what may Christ be thought to haue meant in suffering such a heinous errour so long to continue in his Church Esai 59. which he loueth so derely Iohan. 14. to which he promised the assistance of the holy Ghoste the spirite of truth for euer Matt. 28. But consider M. Iewel against whom and how many you striue Wil it do your hart good to heare that spoken of Iewel which by the Angel of God was spokē of Ismael Manus eius cōtra oēs ●●n 16. et manus oīm contra cū The hand of him against al and the hand of al against him Stande you so farre in your owne conceite as to thinke you shal be able to stand against al Remēber you not what is said of the Church Cant. 6. that it is terribilis ut castrorū acies ordinata terrible like the foreward of an Armie set in battaile raie But leauing to put you in minde of that which might withdraw you frō your wicked doctrine either for feare of God or for shame of mē hauing litle hope by wordes to do good with you to th' intent the weakenes of your part laid forth to be cōsidered the vnlerned Reader that perhaps is seduced by you may be admonished to beware of you and to geue no more credite vnto you then a professed enemie of the Church and a teacher of falshod deserueth I wil come to the examinatiō of your Replie You seme to deduce an argumēt against this Sacrifice made by a priest of the basenes and vilenesse of humaine cōdition as though mā who in dede is mortal ād miserable ād a mortal creature as you terme him were not worthy ne could not be made worthy to offer vp the Immoral Sōne of God vnto his Father True it is Man of him self is very vnworthy of that high office neither cā he by any his owne power or vertue reache vnto the worthines of that soueraine honour But if it please God of his great loue towards his owne dere creature to admit mā to that dignitie notwitstanding he be neuer so vnworthy of him self so he is made worthy Neither Anna nor Elizabeth nor blessed Marie her selfe nor any other woman was euer worthy of her self to cōceiue and bring forth th' Immortal Sōne of God yet the virgin Marie through grace of him whom she bare was made worthy to beare him ād therfor she said fecit mihi magna q potēs est he hath don me great thinges Luc. 1. that is mighty Els if cōsideration of the mortal and miserable cōditiō of man might be brought in argumēt for the cōtrary what a wide dore were opened vnto the scholers of Marciō Manichaeus Apollinaris and to other Heretikes to rush in and to thrust in againe their old heresies against the truth of the Flesh assumpted and the Incarnation of Christe Gene. 18. Abraham was a man mortal and miserable as we are dust and asshes To hovv great dignity a man mortal and miserable hath ben admitted by God as he said himselfe yet was he made worthy to haue talke with God and to vnderstād his purpose touching the destruction of Sodoma Moyses like wise though he were but a mortal and miserable man was accōpted worthy with whom God spake mouth to mouth and as the Scripture saith face to face as a man is woont to speake vnto his frend to see our Lorde opēly without obscure signes and figures Num. 12. to be Gods Ambassadour vnto Pharao Exod. 33. Exodi 3. Exod. 19. and the people of Israel to enter into the Cloude vpon the hill where God was and there to receiue the Lawe written with Gods owne finger And to come againe vnto the newe Testament what a dignitie is it for Iohn the Baptist to baptise Christe Mat. 3. Mat. 28. for the Apostles and their successours to carrie his name Ioan. 20. and his worde through out the whole worlde to remit and retaine sinnes Shal we denye or so much as cal in question these great thinges because they be mortal and miserable men to whom they are committed Notwithstanding the mortalitie and miserie of mankinde yet beholde what a high dignitie men are called vnto by testimony of S. Iohn Ioan. 1. Dedit eis potestatem