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
A14406	Actes of conference in religion, holden at Paris, betweene two papist doctours of Sorbone, and two godlie ministers of the Church. Dravven out of French into English, by Geffraie Fenton; Actes de la dispute & conference tenue à Paris. English.	Fenton, Geoffrey, Sir, 1539?-1608.; Vigor, Simon, d. 1575.; Sainctes, Claude de, 1525-1591.; Du Rosier, Hugues Sureau.; L'Espine, Jean de, ca. 1506-1597.	1571 (1571)	STC 24726.5; ESTC S112583	180,168	252

in fortifying and confirming the faith on their partes or to draw vs and our side from our erroure as they pretende for there is no greate néede as nowe to dispute of Saintes of Purgatorie of Pilgrimages and other like pointes in regarde of the which the moste parte of the worlds at this day is setteled and cleared so that as well the Doctoures as we oughte principally to insist vppon the two pointes and to laboure with them to make them cleare and intelligible to euery one and not to vse sophistries and cauillations to darken them and so entertaine the simple in their ignorance which is the whole indeuor of the doctors who hauing set spéeche mater lay aside our Articles proponed to them in their last Aunswers in order and good Methode and put out confusedly certaine question 's gathered of their schole diuinitie as to wrappe vs more and more in that matter resisting heerein as they haue alwayes hitherto that which they haue so many times protested which is to examine the confession of the reformed Churches of the which notwithstanding they haue not handled one only point in all the conference wherby as they haue so stil they do declare euidently their distrust to be able to fight againste a truthe so cleare and apparant as is that which is proponed in the saide Confession An Answere to the Preface of the Doctoures Questions THe Doctoures in their Preface and afore they propone their Questions call the Supper which is celebrated in the reformed Churches a banket prophane and polluted wherin without either shame or feare they firste blaspheme Iesus Christe which hath instituted it and is the Originall Author and then condemne the Apostles of impietie which haue celebrate and taughte it with all the Auncient Churche folowing and obseruing whilest shée dwelte in purenesse the forme and manner which the Euangelists and Apostles had taught left by their writings But we would gladly require those our maisters to note particularely wherein we may violate the institution ordinance of Iesus Christ and leaue his example and the Apostles in the celebration of the supper For when we goe about to celebrate it we assemble first all the churche as Christ did his Apostles and disciples where after confession of sinnes made publikely to be vnderstande in the name of all we pronounce a Sermon to the people wherin according to the grace facultie which God hath giuen vs we declare the causes occasions purpose vse points and effects of the holy supper the rather to raise vp the hearts of the people to consider the incomprehensible charitie which the father hathe shewed to his Churche seeing in hir fauor and to saue hir he spared not his propre sonne but cōmitted him to a cruel death accompanied with a cursse to the ende that euery one reuoluing in his minde so great a grace mercy might not onely be warmed kindled in Gods loue but also abhorring the vnthankfulnesse rebellions faultes sinnes which he hathe committed against his maiestie might with grudge and displeasure against them go thorow himself betweene the armes of his sonne stretched vpon the crosse to the end to abolish them wholly and generally and so with faith penance to prepare himself worthily to come to the table of the Lord receiue the benefits which are there administred this sermon being don the minister directing his face to the people recites with a loud voice the institution ordinance of the supper with a bréefe and distincte declaration of the same he then denounceth to all suche as be not sufficiently instructed and catechised that that is no place to present themselues to and likewise to suche as be Excommunicate or attainted of any sinnes and slaunderous crimes for the which they haue not satisfied to the Church to abstain as not to pollute the Lords table After all which he goeth to the table where hauing taken bread he giues thankes to God breakes and distributes it to the people that are assembled and so after presentes the cuppe to all suche as communicate the which being done he yeldes thankes to God and geues leaue to the people And thus folowing in all respectes the Example and rule giuen by Iesus Christe we can not imagine whereuppon the Doctoures can grounde their saying and sentence of the supper as to call it a feast prophane and polluted nether can wee gather what it is that they eyther coulde or wold reprehend in all our action vnlesse peraduenture they woulde chalenge taxe vs bicause we haue no Albes stoles fannes crosses holy water banners iackets lightes incense belles and singing in an vnknowne tongue musike organes holy linnen altares and clarkes to answere cum spiritu tuo or peraduenture because wée haue no direct words to the bread and wine which are without eares as the inchanters haue nor crosse and signes nor leuation of the breade and wine to the ende to make them be worshipped and lastly bicause wee vse not such like toyes inuented by men and drawne partly from the Iewishe and partly from the Pagane order in the obseruation of which things we should make great conscience as being but Idolatries and superstitions by the which the purenesse and integritie of christian religion is wholly spoiled and corrupte An Answere to the questions proponed by the Doctoures touching the Supper TO Aunswere the first question we say that the sacrament considered in his perfection consistes in three things whereof the one is the Elemente which Ireneus calles an earthly thing an other the thing signified named by the same Author a celestiall thing the third is the woord by the which the earthly thing is deputed or assigned to signifie the heauenly thing and to assure suche of the exhibition of the same as with faith present themselues to receiue it To Aunswere the second Question we say that the ordinance of God contained in his word and declared by his minister according to his commaundement is the woord necessary with the Element to constitute the Sacrament and not only the secrete and base pronunciation of certaine woordes not vnderstanded addressed to the Elementes nor any vertue that lies hid in them For Answer to the third Article we say that by the woord aforesaide the signes are changed not touching the nature or in respecte of the substance but only in regard of the vse and that only during the Action in the which they serue Touching the .iiij. question we Answere that the breade and wine which were common before the Action of the supper be consecrated in the supper that is deputed by the word aforesaide and ordinance of God declared by the minister to a holy and sacred vse which is to represent and exhibite the things signified by them This Aunswere to the fourth satisfieth also the fifth question To the sixth question we Aunswer that in the supper the faithfull doe not onley receiue the giftes and graces of Iesus Christe as

for all that one flesh and one body by meane of the societie and matrimoniall acquaintaunce betwene them In like sort be it that Iesus Christ with whom we are knyt and vnited by faith and trust we haue in him and in his promises be as in respect of his body resident in heauen and we remaine here on earth so that there is a great distance betwene him and vs touching his bodye yet that doth not hinder vs to be flesh of his flesh and bones of his bones and that he is not our head and we his mēbers he our husband and we his spouse that we are not of one self body tyed with him that we are not cloathed of him and that we dwell not in him as the braunches in the vine Neither is there distance of time or place what soeuer it be nor difference of seasons which may hinder that coniunction that the faithfull eate truly his flesh and blood For as the auncient Fathers notwithstandyng they were two or three thousande yeares afore Christ dyed yet forbare not to communicate in his flesh crucified and eate the same meate spirituallye which we eate and drinke the same drink spiritually which we drinke so the faythfull also whiche are comen twelue or fiftene hundreth yeares after forbeare not in what place soeuer they be to participate as the Fathers with the same meate and drinke which they did Neither is there anye other difference betwene the eating of the Fathers that were before the comming of Iesus Christ and suche as haue followed hym but the reason of the more or of the lesse whiche is that in the one there is more ample and expresse declaration of Gods good wyll towardes vs than in the other By which we ought to conclude that from the beginning of the world vntyl the ende there was neuer nor euer shall be other coniunction betwene our Lord Iesus Christ and his Churche than spirituall that is purchased by the spirite of god For euen as there is but one fayth in the Fathers and in vs which considereth alwayes on the one and other syde our Lorde Iesus Christe euen so are not wée conioyned with him in other sorte than they were So that as the Fathers had no other societie or communication then spirituall euen so it followeth also that we neither are nor can be otherwise vnited with him than spiritually And yet do we not say that we and the Fathers are not fleshe of hys flesh and bones of his bones that altogether we participate not as wel with his humanitie as with his diuinitie But all our saying and opinion stretcheth to this that this participation which we haue there is by the operation and vertue of the holy spirite Which Iesus Christ in S. Iohn speaking of this coniunction teacheth clearelye in these fewe wordes the thinges whereof I speake to you are the spirite and life as also S. Paule our Fathers sayth he haue eaten the same spirituall meate and dronke the same spirituall drinke Wherein when we speake of thys spirituall eating both in vs and in our Fathers it must not be thought therefore that we would reiect the holye Supper of the Lord or once thinke that in the same the vse of breade and wyne is superfluous no more then the vse of the water in the Baptisme For our Lorde knowing the hardnesse of our vnderstanding together wyth the infirmitie and weakenesse of oure hearts and by a pitie compassion he hath of vs seekyng to remedye the same was not onely content to leaue vnto vs the ministerie of hys word to assure vs of the participation which we haue in hys flesh and bloud and all the benefites lykewyse depending thereupon But he hath also added thereunto the signes of breade and wyne which he hath annexed to his word as seales to seale in our heartes by the vse of the same the fayth which wée haue of the sayd coniunction by his woord Like as it dyd not suffise him to haue contracted the alliance with Abraham by the word and promise he made him but he added further the signe of Circumcision as a seale to confirme and assure more amply the sayd alliance To the ende then that euery one vnderstande what is the supper of the Lord and also what we beleue and teach of it ther must be considered and acknowledged in the same three thinges First the ordinaunce of the Lord contayned in hys woorde and declared by his Minister according to his commaundement By the which word this holy ceremony was ordained and established in the Churche to edifie and entertayne the members of the same which must be diligentlye obserued as to haue it in such honour and reuerence as appertaineth and not to put it on the beadroll or sorte of other ceremonies who haue no other ground or reason of authoritie than the onely wil and traditions of men yet there must be héede taken that by the institution and ordinance whereof we speake ther is vnderstanded a certaine pronunciation of words or any vertue which is hid in them as do the prests of the Romish church who by ignorance and their superstitious opinion thinke to haue consecrated and transubstanciated the bread and wyne which is in their Masse by the vertue of fiue wordes Hoc est enim corpus meum breathed and pronounced vpon the elementes Wherein they are no lesse deceiued than abused bicause the woord which is the formall cause of the sacrament is not a word sayd and spoken simply but a declaration of the institution and ordinance of God don by the Minister according to his cōmaundement and a predication of the death of Iesus Christ wyth the fruite of the same by the which the heartes of the hearers are raysed into contemplation and meditation of his benefites and theyr faith kyndled and enflamed in his loue And where this is not done as is sayd we must not thynke that the elementes are sacramentes as S. Augustine teacheth vppon S. Iohn 80. Treatise in these termes from whence comes this vertue to the water that in touching the bodie it washeth the heart but that it is done by the woord not bicause it is pronounced but by reason it is beléeued this woorde is the woorde of faith which we preache sayeth the Apostle which is if we confesse with our mouthe that Christe is the Lord and beleeue in our heart that God hath raised him from the deade we shal be saued wherin continuing his matter he addes in the end these woordes this woorde of faithe which we preache is the same without doubt by which baptisme is consecrated to the end it may clense and washe The ministers inferre héere before two things the one that the woorde of Consecration is not as is saide a simple pronunciation but a publike and manifest declaration of the institution and ordinance with all the misterie of the deathe of Iesus Christe The other that the signes and Elementes consecrated are not chaunged in