Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	charity_n	faith_n	grace_n	3,616	5	5.8698	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19150	Epphata to F.T., or, The defence of the Right Reuerend Father in God, the Lord Bishop of Elie, Lord High-Almoner and Priuie Counsellour to the Kings Most Excellent Maiestie concerning his answer to Cardinall Bellarmines apologie, against the slaunderous cauills of a namelesse adioyner, entitling his booke in euery page of it, A discouerie of many fowle absurdities, falsities, lyes, &c. : wherein these things cheifely are discussed, (besides many other incident), 1. The popes false primacie, clayming by Peter, 2. Invocation of saints, with worship of creatures, and faith in them, 3. The supremacie of kings both in temporall and ecclesiasticall matters and causes, ouer all states and persons, &c. within their realmes and dominions / by Dr. Collins ...	Collins, Samuel, 1576-1651.; Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621. Apologia.	1617 (1617)	STC 5561; ESTC S297	540,970	628

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which was a primacie of many and S. Paul himselfe had a place in it though called after Peter was made a Monarch if euer he was made euen as Ambrose here confesses Hoc erant quod Apostolus Paulus They were the same that Paul and Paul that they The wonder then lies here Andrew that followed first that by the way you may see how little senioritie preuailes in Gods school which yet you so trust vnto receiued not the primacie that Peter did that is was none of those three primi wherof Peter was Neither say ye that because Peter onely is mentioned here onely opposed to Andrew therefore only Peter receiued the primacie in S. Ambroses meaning For Peter is opposed to Andrew as one brother to another and the iunior to him which is knowne to haue resorted more carely to Christ which comparison betweene him and others were not so cleare For euen Andrew brought Peter to Christ Ioh. 1. Now the other primatus which is primatus praestantiae as the Bishop had called it and so foyled this fellowes friuolous obiections euen before they were hatched belongs to the other place Quia solus profitetur solus antefertur But anteferri is one thing praeponi another The latter may be of authoritie the first of any excellencie Doe I seeme once againe too grammaticall to you To you perhaps but how doe you gainsay me Anteferri I say is one thing as to be esteemed before another to be graced before another like anteire antecellere and if you haue any more like For it was not no grace for S. Peter here to be bid to feede as a common man an vniuersall man as one in whose person the others were exhorted and as S. Austen saies the Church represented Thus quia solus profitetur ex omnibus omnibus antefertur And lastly martyrij corona decernitur as S. Ambrose here saies he is promised martyrdome in those words Cum senueris c. which is no small glorie In which place also by the way you may see the libertie of Ecclesiasticall men that you so stand vpon When Peter was yong that is before he was Apostle he might go whither he would Afterward he was to follow against his will Is this exemption But because you conferre place with place to perswade vs that we construe S. Ambrose amisse I hope you will giue vs the like leaue hereafter to conferre diuerse places of the Fathers with themselues before wee assent to that which you produce out of them And yet it followes in S. Ambrose after omnibus antefertur as it were by way of reason Maior enim omnibus charitas est for charity is greater then all So as Peters anteferri is neither grounded vpon his priuiledge of retaining the faith as you would make it of his loue rather which you confesse often to haue failed in your Popes as if the after-name Peter had abolished Simon qui interpretatur obediens as Beda notes and the prioritie if he had any assigned him ouer others is onely like Charities among other virtues which is to be principall indeede but not to rule The virtues of the prosequutiue part rule not the intellectuall but are ruled rather So Faith and Loue. § 33. As for vicarium amoris which is another thing that you vrge out of his Comment vpon Luke that Christ left Peter the Vicar of his loue or the deputie of his loue as if therefore he were that Vicar of his power or iurisdiction that you imagine what so vnlikely Of the Vicar of our Sauiour you may read in S. Iohn cap. 16. Alium paracletum dabit vobis and Tertullian hath been told you to giue that to the holy Ghost He is the Paraclete Though you haue Cletus and Anacletus yet neuer a Paracletus the Vicar of our Lord properly so called in all the ranke of your Popes For we must desire you now that we may haue no Montanizing Though I suppose you are not ignorant what an ornament of yours had like to haue been transported with the enticing prophecyes and Siren-songs of Mistresse Maximilla when time was S. Austen also answerably in his sermon vpon the Epiphanie 185. Datur vicarius Redemptoris meaning the holy Ghost and yet he addes Vt quod ille redemit iste sanctificet quod ille inchoauit iste consummet Is this Peter Does he sanctifie those whom Christ redeemed or does hee perfect that which Christ began But Ambrose cals Peter vicarium amoris the deputy of Christs loue And who doubts but as Christ hath no proper deputie in the course of his gouernement vnlesse you wil admit the holy Ghost before named which Bellarmine denies to doe so in a modified sense the Vicars of his loue were as many as loued her in his absence whom he loued and imployed all their care to benefit his Church which was not one mans charge but all the Apostles and not onely the Apostles but all ministers to the ende of the world Alij pastores vicarij sunt illius pastoris saies Lyra vpon Ioh. 10. 16. Yea Ambrose himselfe Omnes Episcopi if not Presbyteri sunt vicarij Christi vpon 1. Tim. 5. 19. And you may adde the two Eusebij one of Rome in his Epist ad Episc Tusciae Campaniae if it be not forged by you Caput Ecclesiae Christus est Christi autem vicarij sacerdotes sunt The head of the Church is Christ and Christs Vicars art the Priests The other the Emesene in his sermon vpon Ioh. 20. Dominicâ primâ post pascha making it common to the Disciples all to be Christs deputies Meos Vicarios vos constituo meâ vice vos mando I make you my Vicars I appoint you in my stead In Goffridus Vindocinensis thus we read Episcopus omnis Dominus est Imperat on Christianorum qui etiam Christi vices agere creditur And not onely Bishops or Ministers but as Christ loued vs so for vs to loue one another and in that sense to be the deputies of his loue in which onely sense S. Ambrose meant it of S. Peter sauing that he was to doe the workes of loue as an Apostle is no more then is inioyned to euery Christian Though S. Ambrose say onely velut vioarium amoris not daring to say vicarium cleane out as the nature of his office as you would make it but shewing that he speaks in a borrowed phrase and as it is proper to none so in that extent perhaps befitting many Therefore Bellarmine leaues the velut clean out citing this authoritie de Pont. Rom. l. 1. c. 25. § 34. THERE is yet behind another graue obseruation out of S. Ambrose that Peter is not bid now to feede the lambes or little sheepe but ones ipsas that is the more perfect I might send this noddie to M. Casaubones late monument or rather mirrour of Exercitations to Baronius his Annales to be informed of S. Ambrose

is first very insolent for I beginne with your later that faith should be a meritour at Gods hands or a meritresse if you will haue it so I pray correct me if I speake amisse for you see whether your absurdities lead me wheras Charity not faith is the fons meriti the actuall deseruer by condignity at least as your selues hold for ex longinquo is another thing and expraeuiâ dispositione c. Where in truth you are so dazeled about this merit of Peters that you say you know not what ascribing that to his charity which is more proper to his faith and againe that to his faith which belongs to his charitie To be cheife in feeding you ascribe to his Loue to Amas me plus his Which is true in our Sauiours sense for exciting his care not in yours to inuest him in the supreame iurisdiction which rather requires the priuiledge of freedome from errour And here his deseruing to be the rock or the principall for bearing sway you impute it to his faith which is too yong to be a deseruer if it be not otherwise accommodated euen by your own doctrine This is one absurdity therefore Secondly that he should merit to be the rocke of the Church whereas a man canot merit that is not first in the Church as yourselues will not deny and so presupposeth the foundation is laid But in no sort can one merit to be the foundation thereof himselfe As S. August often shewes that the Redeemer of the world did not merit the coniunction of his flesh with the deity but beeing inuested once therewith then merited for vs and wrought saluation Whom although we should grant to haue merited to be the foundation of the Church the Iudge of the world c. yet you are not ignorant how it is held by your owne diuines namely per titulum secundarium hauing right to it before out of the worth of his hypostasis which in S. Peter is nothing so But especially if you will take to that of Maximus whom you quote a little after that S. Peter for rowing in a frigot or small boate was made Master and gouernour of the Vniuersall Church for what merit could there be of that in this And suppose that there is an orderly promotion among shipmen from the Lower roomes to the higher till they be Pilots and Admiralls c. or in like sort that the good Deacon gets himself a faire degree as S. Paul speaks to be made Priest Priest a Bishop Bishop a metropolitan c. yet you speake of a promotion in diuersissimo genere which is too too vncouth that S. Peter for steering his materiall vessell at the sea should be preferred to sit in the highest place of the Church and congregation of God Thirdly if this were true that you auouch of his merits S. Peter should not only haue merited for himselfe but for as many monsters miscreants as euer sate after him in that sea Which you doe well to shroud vnder the merits of S. Peter least they appeare too too vgly naked in themselues sauing that pallium breue as the Prophet Esay speaks their couering is too short and non est satis nobis vobis Matth. 25. What For them that beleeue not for them that apprehend not that concurre not in the least sort yea for them that were not borne when S. Peter liued could S. Peter merit As for Hildebrands dictates they are no gospel His words are neither slanders whē they are directed against vs nor testimonies of any force when they are produced for you And will you allowe no qualification of S. Hilaries word Whereas they that haue but tasted the auncient writers know that to merite is to obtaine and procure though by grace and fauour and no further to be vrged He attained then saith S. Hilary a supereminent glory Which glory may be in many things beside his primacie as the Bishop answered you of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Basils authority and calling it gloriam it seemes he rather points to our Sauiours approbation then to any reall preferment collated vpon Peter Gloria is in fame in predication and report as euen Tully will teach you Orat. pro Marcello which is nothing to office and to installment § 7. As for the coupling of S. Peters person with his faith his faith with his person which is the second point of the twaine about which you sweat and trauell sore casting vp mole-hils and mustering your Metaphysicks long vnskoured the Bishop neuer dreamt as you fantastically imagine that S. Hilary should giue this to a fleeting shadow or to faith without a subiect like your Accidents in the Eucharist which you welcome as well as S. Iames his hoste doth his guests that biddes them warme themselues without a fire feede without victualls and so you them to sit down without a chaire or a stoole Not so But if faith be the proper foundation of the Church as S. Hilary implies by his fiue-fold repetition Haec fides haec fides c. then was Peter in behalfe of his faith onely pronounced by our Sauiour the foundation of the Church Which is another thing then to be preferred for the merit of his faith to be the Churches foundation as you fondly dreame For so it might fall out that he should still remaine the foundation of the Church though he had cast of his faith wherewith he beganne which will not stand with S. Hylaries conceit of it and accordingly none other are at any time to bee reckoned the foundations of the Church but they that shall tread in the steps of faithfull Peter howsoeuer otherwise they may come neere him in calling For where is more promised to Peters successors by vertue of meere succession then to Abrahams children Rom. 4. Nay the adoptiue branch may not challenge so much to it selfe as the naturall Rom. 11. Succession saith Greg. Nazianzen is oft-times between contraries Sickenesse succeeds health night succeeds day so an vnworthy Bishop succeeds a worthy as Nazianzen instanceth So your Popes may Peter Irenaeus saith warily that we must obey those Priests in the Church of God which deriuing their succession from the Apostles together with their succession in Office haue receiued the certain gift of truth lib. 4. cap. 43. § 8. By this also the other places of S. Hilary are declared where he proceeds to call Peter the foundation of the Church as you expound them his person I graunt if ought at all as the Bishop also meant not a qualitie without a subiect which is your chimaera but in respect of his vertue not of his authoritie singular And as all the faithfull may come more or lesse neere to Peters faith so they haue all more or lesse a part in this prerogatiue as you heard lately out of Origen yet still without disturbing the Churches aray Neither perhaps

auouch AVTHORITATE praeditum ac reliquis item Apostolis longè praecellere Is this arguing for a Iesuit Which all put together doth not shew so much as that Peter had any authoritie ouer the Apostles Vnlesse you thinke because he had authoritie therfore they had none This were prettie if you could worke it but neuer out of Chrysostome And yet longè praecellere is worse then so of gifts of qualities not of iurisdiction And I beleeue if the truth were knowne that same very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I quoted euen now nothing to their purpose In summe if S. Peter had all the authoritie that Chrysost giues the Priest in his book of priesthood it would not serue the Pope who is for temporall and coactiue which Chrysost denies tooth and nayle cap. 2. 3. c. of the afore-said Another place you bring out of Chrysost cap. vlt. in Euang. Ioh. that Peter was the mouth of the Apostles And you might haue added that of Dauid I will giue praise with the best member that I haue meaning the mouth or the tongue for els what gaine you by this bargaine And againe Awake my glorie that is my tongue say the Interpreters because the tongue is the glorie of a man Psalm 56. Casaubone will shew you and that most excellently that the mouth is put in a diminutiue sense and notes ministerie not supremacie office and paines not authoritie And so we might say of the head which Peter was as the forwardest to resolue ad respondendum faciendum paratissimus saies S. Cyrill as including both This was his disposition not his commission Of late the Pope hath left both the head and the mouth and betakes him to the hands S. Bernard had challenged him for it long agoe for liuing by his hands not as S. Paul and the olde Monkes which is tedious to you to heare of but he meant of bribes we of forcible and coactiue execution Brachia mea iudicabunt populos as if he tooke it literally and to himselfe And could you not for a neede finde in your heart to construe caput congregationis after S. Austens meaning as a figure of generalitie and representing the whole bodie What a scandall will it be for Iesuits to encounter such a worke and of so reuerend a Prelate with no better speares then one might make of fennell stalks breaking into fitters with the least crush and which if a man should answer but as many waies as he might it would be intolerable § 52. That which followes is as idle that Christ did not vpbraid S. Peter for his sinne as if he doth any Iam. 1. 5. either for grace affoarded or faults pardoned That Peter had the care of his brethren committed to him as if we imagined Peter such a Cain that cryed What haue I to looke to my brother But he is confident now that was fearefull afore to aske 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why not then rather superiour when he might set Iohn a work to doe as he directed Besides great charges make not confident but carefull rather and solicitous surely as extraordinarie fauours binde to awe flesh not in pride vnlesse it be fooles The approoued loue of our Sauiour Christ in receiuing him to grace and setling him in his Apostleship or if you would suffer me to speake so in restoring him might adde spirit to him which is S. Chrysostomes meaning not as you construe him But alas what did Peter get by asking that question What not secret censure but open check at our Sauiours hands Quid ad te what preiudice to his discretion let S. Cyrill shew you But two faults onely Curiositie and Desire to haue other men partakers of his miseries This is the inbred corruption of our nature Communiter insitum hominibus saith S. Cyrill vt optent si quid periculi subituri sint non se esse solos sed caeteros etiam aut videre pati aut passos audire aut passuros esse It is the nature of men if they be to slide into any daunger to wish not to be alone but either to see others to suffer or to heare of them that haue suffered or that they shall and must at least suffer the same So Peter Hearing that he must suffer he asked whether Iohn should escape or no. As for Si me amas fratrum curam suscipe if cura fratrum be the boundlesse Monarchie little neede he wooe Popes to that place by so stiffe a coniuration as Si amas me Aske Iulius the second who when his friends were offended with him for offering too largely for the Popedome he said None that knew the worth of that place would stick at any gifts whereby to compasse it Aske Praetextatus the heathen Make me Pope saies he and I will be a Christian. Yet this is your Si amas me suscipe curam fratrum It were infinit to go through all I will conclude with Mr. Casaubones most worthie obseruation that if Peter were the Head and Rector intended as you imagine what neede S. Chrysostome make the question Quare Petrum omissis caeteris affatur de his rebus why does our Sauiour conferre with Peter about these matters skipping by the rest For euery man might see it were the due of his place And so much of S. Chrysostome § 53. THE last of them whose authoritie you alleadge is S. Leo your owne Pope and not a little addicted to the amplyfying of the Phylacteries of his owne sea as his MAIESTIE hath told you in his Apology most plentifully but all as it seemes vpon the deafe side For you will not heare nor bee charmed Yet what sayes Leo The charge of feeding the sheepe of Christ was more specially commended to Peter Ep. 89. A most true word But the Bishop tels you how Praeceptum ad omnes Solennit as ad illum So Peter more specially receiued the keies for hee receiued them saies S. Austen as the Churches proxey but communicandas cum omnibus to bee imparted to all as Optatus told you but verie lately But in an other place Ser. 3. de Assump ad Pontif. what brings he That Peter was chosen out of the whole world to haue the cheife charge of the vocation of the Gentiles and of all the Apostles and of all the Fathers of the Church Here is nothing for your turne saue that Peter was chosen to haue the charge of the Apostles But to the calling of the Gentiles though all helped yet none might compare with S. Paul for that matter who therefore calls himselfe the Apostle of the Gentiles and least you thinke he gloses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in faith and veritie 1. Tim. 2. 7. Neither doe wee denie that Peter might haue the charge of the Apostles yet no commaunding charge but either as ferrum acuit ferrum as Salomon saies one iron whets and sharpens another so the face of one brother to quicken another by his encouragements Confirma