Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	good_a	jesus_n	lord_n	6,127	5	3.5800	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02637	A detection of sundrie foule errours, lies, sclaunders, corruptions, and other false dealinges, touching doctrine, and other matters vttered and practized by M.Iewel, in a booke lately by him set foorth entituled, a defence of the apologie. &c. By Thomas Harding doctor of diuinitie.	Harding, Thomas, 1516-1572.	1568 (1568)	STC 12763; ESTC S112480	542,777	903

me vtique tu scis Domine quia amo te Dicit ei Iesus pasce agnos meos Bene conscius sui non ad tempus assumptum sed iam dudum Deo cognitum Petrus testificatur affectum Quis est enim alius qui de se hoc facilè profiteri possit Et ideo quia solus profitetur ex omnibus omnibus antefertur Our Lorde asked that question of Peter whether he loued him not to learne but to teache him whom being to be lifted vp into heauen he leaft vnto vs The Pope is leaft to vs as the Vicare of Christes loue tovvard vs. as the Vicare of his loue that is to saie in plainer termes such a one as should be in steede of Christe in those thinges that for his tender loue towardes vs he would vs to haue For euen so thou hast in the Ghospel Simon the sonne of Iohn louest me Yea verely thou knowest Lorde that I loue thee Iesus saieth vnto him Feede my lambes Peter here knowing right wel the secretes of his owne conscience professeth that his good affection whiche he bare to Christe was not nowe entred into him for the present time but that God knew it long before For who is the man elles that may soone professe this much of him selfe And therefore in asmuch as he onely of al professeth it he is preferred before al. Lo M. Iewel by this you maie see I spake not of this matter altogether of myne owne head and without farther autoritie S. Ambrose saith in effect so much as I said That Christ for so much as he should ascende into heauen and withdrawe his visible presence from vs lea●● behinde him for our behoofe S. Peter as Vicare of his loue Nowe of this I may conclude for so muche as Christe who died for our loue and redemed vs with his bloude ceasseth not to loue vs that he leafte not onely Peter to be the Vicare of his loue for his owne life only but also Peters Successours for euer that is to saie the Popes for other Peters Successours we knowe not Arnobius likewise vnderstādeth this supreme charge and auctoritie to be geuen vnto Peter and therefore consequently vnto Peters Successours applying the same texte of Scripture to that purpose These be his wordes Arnobius in Psalm 138. Iohan. 10. Iohan. 21. Nullus Apostolorum nomen Pastoris accepit Solus enim Dominus Iesus Christus dicebat ego sum Pastor b●nus iterum me inquit sequunturoues meae Hoc ergo nomen sanctum ipsius nominis potestatem post resurrectionem suam Petropoenitenti concessit ter negatus negatori suo hanc quam solus habuit tribuit potestatem None of the Apostles hath receiued the name of Pastor or shepeheard For our Lorde Iesus Christe alone said I am a good Shepeheard And againe my shepe saith he folow me So then this holy name and the power of the name our Lorde after his resurrection gaue to Peter being repentant and being thrise denied he gaue the auctoritie whiche he had alone vnto his denier Peter by the three fold cōmaundement of feeding muste feede al sortes of the Flock the lābes the yoūg litle Sheepe and the great Sheepe S. Ambrose according to the worde of cōmission spokē to Peter thrise repeted feede feede feede noteth three degrees of authoritie to be exercised in feeding Iam non agnos vt primò quodam lacte vescendos nec oniculas vt secundò sed oues pascere iubetur perfectiores vt perfectior gubernaret Now that is to say when Christe said at the thirde time Feede Peter is not commaunded to feede lambes that are to be fed with a certaine milke as at the first time nor is he commaunded to feede the litle sheepe as at the second time but the Sheepe he is commaunded to feede that the perfiter should gouerne them that are of the perfiter sorte That learned Father S. Leo saith Leo epist ad Episcopos per prouinciā Viennen constitut Cùm Petro prae caeteris soluendi ligandisit tradita potestas pascendarum tamen ouium cura specialius mandata est Whereas the power to loose and binde was deliuered vnto Peter aboue the reste yet the charge of feeding the Shepe is committed to him more specially The same S. Leo saith of Peter in an other place Non solùm Romanae sedis sed omnium Episcoporum nouerunt esse primatem As for Peter they knowe him not onely to be chiefe ruler of the See of Rome but also the Primate of al Bishops Peter primate of al Bisshoppes Serm. 2. in Aniuers Assumpt What shal I allege S. Gregorie whose woordes be most manifest He acknowlegeth S. Peter and therefore euery Bishop of Rome his Successour to haue the charge of the whole Churche by cōmission of Christ alleging to that purpose the wordes for alleging of whiche you blame me as though I did it of mine owne selfe without farther authoritie Thus he saith Epist 32. Cunctis Euangelium scientibus liquet c. It is euident to al that knowe the Gospel that the cure and charge of the whole Church hath ben committed by the word of our Lorde to the holy Apostle Peter prince of al the Apostles For to him it is said Peter Ioan. 22. Luc. 22. louest thou me feede my shepe to him it is said Beholde Sathan hath desired to sifte you as it were wheate and I haue praied for thee Peter that thy faith faile not Math. 16. And thou being once conuerted strengthen thy brethren To him it is said Thou 〈◊〉 Peter and vpon this rocke I wil builde my Churche and the gates of Hel shal not preuaile against it And vnto thee I wil geue the keies of the kingdome of Heauen And whatsoeuer thou bindest vpon earth shal be bound also in heauen and what so euer thou lowsest on earthe shal be lowsed also in heauen Beholde he receiueth the keies of the heauenly kingdome the power of binding and lowsing is geuen to him the charge of the whole Churche and principallitie is committed to him And here I wil adde that foloweth in S. Gregorie tamen vniuersalis Apostolus non vocatur and yet he is not called the vniuersal Apostle least M. Iewel finde great faulte with me Replie 225. as he doth in his Replie for leauing it out and least once againe he feine that I haue the Chinecoughe and that I set S. Gregorie to schoole Gregor lib. 6. epistol 37. and keepe him in awe and suffer him not to tel more then I wil geue him leaue and many suche gaie good morowes that needed not at al. The same S. Gregorie writeth in much like sorte to Eulogius Bisshop of Alexandria Leauing al other Fathers that might here to this purpose be alleged Bernardus lib. 2. de Consideratione for breuities sake I wil ende with S. Bernarde who writeth thus to Eugenius Other pastours haue their flockes assigned vnto them eche man one

Al are committed to thee the one whole flocke to one Neither art thou onely the Pastour of al the sheepe but also the onely Pastour of al the Pastours Demaundest thou of me howe I prooue it Forsooth out of the woorde of God Ioan. 21. For I praie you to whom I wil not saie of the Bisshoppes but also of the Apostles were al the sheepe so absolutely and indeterminately committed If thou loue me Peter feede my sheepe whiche sheepe The people of this or of that citie of this or of that countrie or kingdome My sheepe quod he Who now doth not euidently see that Christe did not appointe him certaine but assigned him al Where no distinction is made there nothing is excepted Thus you see how litle cause you had to saie why doth M. Harding auouche so great a matter of him selfe onely without farther authoritie Iewel Pag. 103. And if this so large Commission be to Feede and feede so many vvhy then doth the Pope feede so litle Harding The Pope feedeth and why Christe appointed him to be his Vicare The stubbornesse of Heretiques is a lette The .18 Chapt. that his diligent feeding can not take place in many Howe manie Articles of the Christian Doctrine had the peruersitie of Heretiques wrapped vp in a Confusion and brought in doubte that fewe menne knewe howe to vnfolde them The Popes diligent feeding hath so by General Councelles through his authoritie and care assembled vnfolded and disclosed all the false craftes and sleightes of Heretiques that nowe euery man that wil maie haue in a readinesse by perusing the Canons of the Councelles what Doctrine is true and holesome what is false and heretical Of late yeares he emploied his diligence in calling all The Pope feedeth but some refuse his good foode and feede of Poison the Protestantes vnto the Councel of Trent he gaue them safe Conductes to come and departe without danger of their personnes and there during the time of their abode to propone argue and dispute of the pointes in cōtrouersie with al freedome VVhy the Ministers of England vvēt not to the General Councel at Trent most liberal and free Safe cōductes being graunted them But ye of England knowing your owne weaknesse and that ye were not so wel hable to prooue your doctrine in learned Assemblies as ye were with boasting Chalenges and bolde talkes to prate it out of pulpites emong the ignorant at home least with shame ye should there haue ben put to silence and prooued vnlearned wylily absented your selues Notwithstanding libertie was geuen you to come and saie for your Gospel what ye could and as it appeareth in the Actes of the same to frame your safe Conducte if ye desliked the fourme set foorth in the Councel in as ample manner for your owne safegarde and benefite as ye could deuise Iewel Pag. 103. Againe vvhere learned M. Harding to reason thus Christe is ascended into heauen Ergo the Pope is head of the vvhole vvorlde Harding Nay where learned M. Iewel to fashon suche peeuish argumentes of his owne deuise and fathering them vpon his Aduersarie to scoffe at them as if they were of his Aduersaries making If this Argument be naught let him amend it that framed it If it be ridiculous the Reader may see what a ridiculous head he hath that brought it forth My reason dependeth in this sorte If it had pleased Christ to haue remained here visibly emong vs alwaies and to haue taken continual order him selfe for the external gouernment of the Churche we should not haue needed any other general head but Christe him selfe who had ben sufficient But for asmuch as Christes bodily and visible presence through his Ascension was for good purposes taken awaie from vs that we might haue better occasion to exercise faith and the holy Sacramentes it was needeful that in his steede he should leaue some one General Vicegerent In. 24. caput Luca. and Vicare of his loue as S. Ambrose termeth him that should haue ful authoritie to rule the whole Churche The partes of this reason are wel linked together both by diuinitie and also by logique As M. Iewel hath framed it it serueth for nothing but to make sporte emong Prentises I allege not Christes Ascension for the ful and sufficient cause of hauing one general Head as M. Iewel would beare menne in hande if any be so simple to beleeue him The cause vvhy Christe hath placed his Vicare here in his stede Ambros in 24. cap. Lucae but as the occasion why he should place an other in the absence of his Visible person in his steede The necessitie of the Churche that disorder and confusion be auoided and that vnitie be kepte considered together with the great loue that Christe hath to the Churche is the ful cause why Christe placed in his steede a general Vicegerent Vicarium amoris sui the vicare of his loue as S. Ambrose calleth him Iewel Ibidem But ye saie God speaketh not novv vnto vs mouth to mouth c. Harding What rule is like to be if the Scripture be made ruler and gouernour Your drifte is in this place The. 19. Chapt. to put the whole gouernment of the Church quite from the Pope whom Chrysostome as I haue tolde you before taketh to be the vniuersal Head bicause he is S. Peters Successour and to driue vs to deliuer the whole rule vnto the Scripture and that being remoued quite from any one certaine sense and leafte to mennes Phantasies to descant vpon it What vnitie and good Order wil folowe thereof they of Germanie ye of England the Lutherans the Zuinglians the Caluinistes the Osiandrines the Zuencfeldians the Anabaptistes the new Puritanes that now spring vp so freshly and other sectes wherewith the worlde swarmeth haue tolde vs already the whiche could neuer yet come to any good vnitie and common agreement Ye leaue vs also an other sorte of gouernours Apostles Ephes 4. Prophetes Euangelistes Pastours and Doctours of whom S. Paule speaketh If these be the Gouernours appointed by holy Scripture how falleth it out that ye contrary to Scripture haue geuen the supreme gouernment of your Church of England to laye Princes some being vnder their nources gouernance some being women The cas● thus standing if the Ministers agree not in doctrine hovv shal vnitie be made and the people kepte vnpoisoned If these forenamed the Apostles c. be the right gouernours how happeth it that they can doo nothing concerning Order to be taken for the Churche but by authoritie deriued from a mere laie power If these that is to saie the successours of the Apostles Prophetes c. be the right gouernours what if any of these iarre and fal at square emong them selues as it hath oftentimes ben seene either within the compasse of one Realme or in diuers Realmes and doo poison the people with sundry Heresies to whom shal we resorte to haue them called home and reduced vnto order whom haue

haue fought a good fight I haue ended the rase I haue kepte the faith as for the reste the Crowne of righteousnesse is laid vp for me which our Lord the iust Iudge wil render to me in that daye And not only to me but also to them who loue his comming Here are first rehersed S. Paules workes to fight to ronne to kepe the faith Then is their reward rehersed which is a Crowne not onely of mercie but of iustice of righteousnes which God wil not only geue him but he wil render it to him and not onely to him but to al that follow his Faith Hope and Charitie And yet shal wee saye that God rewardeth not workes of such duetie as him selfe apointed That which God promiseth for working is due to him that hath wrought And this is the doctrine of S. Augustine and of al the other Fathers and Councels which might be at large brought forth but that the scriptures are therein so plaine that they onely suffice For he that beleueth not them wil hardly beleeue the Fathers or Councels In vvhat respecte is life euerlasting freely geuen and in vvhat respecte it is due for good vvorkes Rom. 6. Therefore to ende this question if wee looke to the cause of al our good workes seing it is not Nature which was corrupted but Grace which hath repaired Nature through Christe in that respecte life euerlasting is freely geuen and not deserued And so the Apostle saith Life euerlasting is the grace or free gifte of God But if wee speake of them who haue already grace by Gods gifte and doo now worke wel to them life euerlasting is by promise due for their good workes Hereof no man speaketh more circumspectly or profoundly then S. Augustine Augustin epist 105. VVhether vve haue merites who saith thus Quae merita iactaturus est liberatus cui si digna suis meritis redderentur non esset nisi damnatus Nulláne igitur sunt merita iustorum Sunt planè quia iusti sunt Sed vt iusti fierent merita non fuerunt What merites or desertes shal he that is deliuered boast of who if he were rewarded according to his deseruing could not be but damned Are there then no merites of the iust Yes verely there are bicause they are iust But they merited not to be made iust And againe Ibidem Quod est ergo meritum hominis ante gratiam cùm omne bonum meritum nostrum non in nobis faciat nisi gratia cùm Deus coronat merita nostra nihil aliud coronet quàm munera sua pòst Vnde ipsa vita aeterna quae vtique in fine sine fine habebitur ideo meritis praecedentibus redditur tamen quia eadem merita quibus redditur non à nobis parata sunt per nostram sufficientiam sed in nobis facta per gratiam etiam ipsa gratia nuncupatur non ob aliud nisi quia gratis datur Nec ideo quia meritis non datur sed quia data sunt ipsa merita quibus datur Et pòst Vnde etiam Merces appellatur plurimis scripturarum locis What then is the Merite of man before grace whereas nothing worketh our good merite in vs but grace and when God crowneth our Merites he crowneth nothing els but his owne giftes And afterward Whereupon life euerlasting it selfe which doubtlesse at the ende we shal haue without ende and therefore it is geuen to the Merites going before yet bicause those Merites vnto whiche it is geuen be not gotten of vs by our owne sufficiencie but are wrought in vs through Grace that Life also is called Grace for none other thing but for that it is geuen freely Nor therefore bicause it is not geuen to Merites but bicause the Merites them selues to whiche it is geuen are geuen And afterward It is called also in many places of the Scripture Wages Thus in effect then the Scriptures and after them S. Augustine and with him al Catholikes do say Life euerlasting is rendred or paid as wages or as a due rewarde to good workes But bicause the very same workes are not good but by Grace therefore the life euerlasting is also called Grace Both these partes we graunte the Heretikes denie the one to witte that good workes merite euerlasting life Of the Resurrection of the flesh attributed to the worthy receiuing of the blessed Sacrament The 13. Chapter I Said the Resurrection of the flesh is attributed in the Scriptures not only to the spirite of Christ that dwelleth in vs but also to the real eating of Christes fleshe in the Euchariste bicause in S. Iohn Christe saith Ioan. 6. he that eateth my flesh and drincketh my bloude hath life euerlasting and I wil raise him againe in the last daye Iewel Pag. 324. VVhere is your real and substantial eating Harding The eating of Christes supper was a real eating and thereto the wordes of S. Iohn doo apperteine as the very circumstance and also as al the olde Fathers declare namely S. Chrysostom and Cyrillus vpon that chapter Iewel Ibidem S. Augustine expounding the same vvordes saith beleue In Ioan. tract 25. and thou hast eaten Harding S. Augustine saith it though not vpon those wordes But he meant of the spiritual eating by Faith only You stil confounde eating by faith with eating really at the Sacrament Iewel Ibidem Nicolas Lyra Nicol. Lyra in Psal 111. one of your ovvne Doctours saith these vvordes of S. Iohn perteine nothing to the Sacrament Thus he saith Hoc verbum directè nihil pertinet ad Sacramentalem vel corporalem manducationem This saying of the sixth of Iohn perteineth nothing directly to the Sacramētal or corporal eating It vvas some ouersight of your parte M. Harding to seeke to proue the eating of the Sacramēt by those vvordes that by your ovvne doctors iudgemēt perteineth nothing to the Sacramēt Harding But it was a more ouersight of you M. Iewel to-blemish your credite by belying my doctor Lyra fovvly belied by M. Ievv if Lyra be my Doctor For Lyra neuer said the wordes that you allege Your cotation directeth the Reader to the Psalme 111. Read thexposition that Lyra maketh vpon that Psalme who liste he shal find him to saie no such thing In deede he expoundeth that Psalme of the Euchariste and saith quite cōtrarie to your doctrine Lyra in Psal 110. In praecedenti Psalmo actū est de Sacerdotio Christi eius sacrificio quod est Eucharistia in isto agitur de Eucharistiae efficacia In the former Psalme the Priesthod of Christ was treated of and his Sacrifice which is the Euchariste in this Psalme the efficacie of the Euchariste is treated of There ye haue a plaine testimonie bothe of Christes Priesthod and of his Sacrifice whiche he perfourmed otherwheres then vpon the Crosse which you denie For which cause specially I suppose ye cal him one of mine owne doctours In consideration whereof al the Doctours