The sum of the conference between John Rainoldes and John Hart touching the head…The summe of the conference betwene Iohn Rainoldes and Iohn Hart touching the head…
The sum of the conference between John Rainoldes and John Hart touching the head and the faith of the Church. Wherein by the way are handled sundry points, of the sufficiency and right expounding of the Scriptures, the ministry of the Church, the function of priesthood, the sacrifice of the mass, with other controversies of religion: but chiefly and purposely the point of Church-government ... Penned by John Rainoldes, according to the notes set down in writing by them both: perused by John Hart, and (after things supplied, & altered, as he thought good) allowed for the faithful report of that which past in conference between them. Whereunto is annexed a treatise entitled, Six conclusions touching the Holy Scripture and the Church, written by John Rainoldes. With a defence of such things as Thomas Stapleton and Gregory Martin have carped at therein.The summe of the conference betwene Iohn Rainoldes and Iohn Hart touching the head and the faith of the Church. Wherein by the way are handled sundrie points, of the sufficiencie and right expounding of the Scriptures, the ministerie of the Church, the function of priesthood, the sacrifice of the masse, with other controuerises of religion: but chiefly and purposely the point of Church-gouernment ... Penned by Iohn Rainoldes, according to the notes set downe in writing by them both: perused by Iohn Hart, and (after things supplied, & altered, as he thought good) allowed for the faithfull report of that which past in conference betwene them. Whereunto is annexed a treatise intitled, Six conclusions touching the Holie Scripture and the Church, writen by Iohn Rainoldes. With a defence of such thinges as Thomas Stapleton and Gregorie Martin haue carped at therein.
John Rainolds 1549–1607Londini: printed by John Wolfe, 1584Londini: printed by Iohn Wolfe, 1584
475, [1], 479-674, 659-750 p. · 304k words · STC 20626 · ESTC S115546
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Rainoldes. Then you may learn the precept of *a witty Poet; Be sober and distrustful: these are the joints of wisdom. For this which you have taken of D. Stapletons credit, is clipped: foully clipped. If he should deal so with the Princes coin: I know what judgement he should have. The words of Ambrose are, Ita tamen ut & Petrus gentibus praedicaret, si causa fuisset, & Paulus Judaeis: yet so that Peter preached to the Gentiles also, if it were needful, and Paul to the Jews. D. Stapleton citeth them, Ita tamen, ut & Pe•rus gentibus praedicaret. Haec ille. Yet so that Peter preached to the Gentiles also. Thus saith Ambrose. See you not, how handsomely he hath clipped-of the last words of Ambrose, [& Paulus Judaeis, and Paul to the Jews:] to prove, that Paul might not preach unto the Jews, as Peter might unto the Gentiles? Yet this is D. Stapleton, whose *Treatise of the Church some of our English Students and young seduced gentlemen think to be a treasure of great truth and wisdom. But God will make the falsehood and folly thereof evident to all men at his good time. For this present point, that Paul was an Apostle and teacher of the Jews and the Gentiles both, as well as Peter was, and therefore not inferior to him in this respect: the Scripture is so clear, that no mist of Stapletons, though it were as thick as the darkness of Egypt, can take away the light of it. The words of Christ prove it, spoken (touching Paul) unto Ananias:
The God of our Fathers hath appointed thee, that thou shouldest know his will, and see that Just one, and hear the voice of his mouth. For thou shalt be his witness, unto all men, of the things which thou hast seen and heard. Pauls obedience to his calling, and performance of his duty:
they preached the word of God in the Synagogues of the Jews through divers cities and countries:
Rainoldes. Then you may learne the precept of *a wittie Poet; Be sober and distrustfull: these are the ioyntes of wisedome. For this which you haue taken of D. Stapletons credit, is clipped: fowly clipped. If he should deale so with ye Princes coine: I know what iudgement he should haue. The wordes of Ambrose are, Ita tamen vt & Petrus gentibus praedicaret, si causa fuisset, & Paulus Iudaeis: yet so that Peter preached to the Gentiles also, if it were needfull, and Paule to the Iewes. D. Stapleton citeth them, Ita tamen, vt & Pe•rus gentibus praedicaret. Haec ille. Yet so that Peter preached to the Gentiles also. Thus saith Ambrose. See you not, how hansomely he hath clipped-of the last words of Ambrose, [& Paulus Iudaeis, and Paule to the Iewes:] to proue, that Paule might not preach vnto the Iewes, as Peter might vnto the Gentiles? Yet this is D. Stapleton, whose *Treatise of the Church some of our English Studentes and young seduced gentlemen thinke to be a treasure of great truth and wisedome. But God wil make the falsehood and folly thereof euident to all men at his good time. For this present point, that Paule was an Apostle and teacher of the Iewes and the Gentiles both, as well as Peter was, and therfore not inferior to him in this respect: the Scripture is so cléere, that no mist of Stapletons, though it were as thicke as the darkenes of Egipt, can take away the light of it. The wordes of Christ proue it, spoken (touching Paule) vnto Ananias: dHe is a chosen vessell to me, to beare my name before the Gentiles, and kinges, and the children of Israel. The commission by Ananias sent vnto Paule: eThe God of our Fathers hath appointed thee, that thou shouldest know his will, and see that Iust one, and heare the voice of his mouth. For thou shalt bee his witnesse, vnto all men, of the thinges which thou hast seene and heard. Paules obedience to his calling, and performance of his duetie: fHe preached Christ in the Synagogues, ghe confounded the Iewes, hhe spake and disputed with the *Graecians, (Iewes by religion, although not by parentage:) to be short, iwhen he was sent by speciall commission of the holy Ghost, for the worke whereunto God had called him and Barnabas: kthey preached the worde of God in the Synagogues of the Iewes through diuers cities and countries:
*[…]. [Greek or Hebrew].〈…〉. 〈non-Latin alphabet〉.
*Principior. […] dei doctrina••• demonstratio methodica: pe• controu•rs. 7. in libris 12. tradita.Principior. 〈…〉 dei doctrina••• demonstratio methodica: pe• controu•rs. 7. in libris 12. tradita.
*Not [Greek or Hebrew] but [Greek or Hebrew], that is, Gentiles borne, converted to the Ivish faith and circumcised: which are called proselytes. Act. 2.10. &. 13.43.Not 〈non-Latin alphabet〉 but 〈non-Latin alphabet〉, that is, Gentiles borne, conuerted to the Iuish faith and circumcised: which are called proselytes. Act. 2.10. &. 13.43.
until that lwhen the Jews did stubbornly resist the truth which ⟨p. 114⟩they preached, they said boldly to them, It was necessary that the word of God should have been first spoken unto you: but seeing you put it from you, and judge your selves unworthy of everlasting life, lo, we turn to the Gentiles. Wherefore as hPeter preached the Gospel both to Jews and Gentiles: so did also Paul. As iGod did choose Peter, that the Gentiles by his mouth should hear the word of the Gospel: so did he choose Paul.
vntill that lwhen the Iewes did stubbernely resist the truth which ⟨p. 114⟩they preached, they said boldly to them, It was necessarie that the word of God should haue bene first spoken vnto you: but seeing you put it from you, and iudge your selues vnworthie of euerlasting life, lo, we turne to the Gentiles. Wherefore as hPeter preached the Gospell both to Iewes and Gentiles: so did also Paule. As iGod did choose Peter, that the Gentiles by his mouth should heare the word of the Gospell: so did he choose Paule.
Rainoldes. Because that when he and Peter perceived, that God did bless the labours of the one of them amongst the Jews chiefly, of the other amongst the Gentiles: they agreed together and lgave the right hands of fellowship each to other, that Paul should preach unto the Gentiles, & Peter to the Jews: not so, but that either (if occasion served) might and did preach to either, as mAmbrose noted well, and nit is written of Paul namely: but that they should specially teach, the one, the Jews; the other, the Gentiles, as otheir epistles show they did. Thus, if you regard that, which they did chiefly: Peter was an Apostle and teacher of the Jews, Paul of the Gentiles. If that which they might do, and did by occasion: they were the Apostles and teachers, both of both, and so no difference between them.
Rainoldes. Because that when he and Peter perceiued, that God did blesse the labours of the one of them amongst the Iewes chiefly, of the other amongst the Gentiles: they agreed togither and lgaue the right handes of fellowship each to other, that Paule should preach vnto the Gentiles, & Peter to the Iewes: not so, but that either (if occasion serued) might and did preach to either, as mAmbrose noted well, and nit is written of Paul namely: but that they should specially teach, the one, ye Iewes; the other, the Gentiles, as otheir epistles shew they did. Thus, if you regard that, which they did chiefly: Peter was an Apostle and teacher of the Iewes, Paule of the Gentiles. If that which they might doo, and did by occasion: they were the Apostles and teachers, both of both, and so no difference betwéene them.
Rainoldes. He that granteth this, would see, if he had eyes, that he must grant the other, which he hath denied. For, if equal in the office of the Apostleship: then equal in the charge of preaching to all nations. And if in the charge of preaching to all nations; then both to Jews and Gentiles.
Rainoldes. He that granteth this, would sée, if he had eyes, that he must grant the other, which he hath denied. For, if equall in the office of the Apostleship: then equall in the charge of preaching to all nations. And if in the charge of preaching to all nations; then both to Iewes and Gentiles.
Hart. It is true: to both. But so, that S. Peter was chief Apostle to them both, and the supreme head to rule as well S. Paul, as the rest of the Apostles.
Hart. It is true: to both. But so, that S. Peter was chiefe Apostle to them both, and the supreme head to rule as well S. Paule, as the rest of the Apostles.
Rainoldes. I have proved that Peter had no such headship over them. You barely say the contrary, and repeat it still. This is a fault in reasoning, condemned of the pLogicians by the name of begging that which is in controversy. I pray use it not: but either prove that you say, or hold your peace and cease to say it.
Rainoldes. I haue proued that Peter had no such headship ouer them. You barely say the contrary, and repeat it still. This is a fault in reasoning, condemned of the pLogicians by ye name of begging that which is in controuersie. I pray vse it not: but either proue that you say, or hold your peace and cease to say it.
Hart. I will prove it *by the circumstances of the words of Christ qsaying unto Peter, Dost thou love me more then these? Feed my lambs. Dost thou love me? Feed my sheep. Dost thou love me? Feed my sheep. Wherein, sundry principal points are to be noted. First, he requireth of him an open profession and testimony of his love, to this intent that he may put him in trust with his flock. Secondly, he requireth not only that he love him, but also that he love him more then the rest: that to him as loving him more then the rest, he may give power above the rest. Thirdly, he asketh him thrice, if he love him; and the former times with the word [Greek or Hebrew], the last with [Greek or Hebrew], which noteth fervent love. With the which word also Peter had answered him still. Fourthly, he saith unto him thrice also, feed. And, to pass over the sheep and the lambs, whereof I spake before; fifthly, the first charge of feeding the lambs, & the last of the sheep are uttered with the Greek word [Greek or Hebrew], that is, feed, the second of the sheep, hath [Greek or Hebrew] ▪ that is, rule: to show that the lambs, even lay-men (as I said) are only to be fed; but the sheep, I mean, Bishops and Pastors, are both to be fed and to be ruled of Peter. Sixthly the word, to feed, hath a great force, and signifieth a power most full and absolute: as the which implieth all other actions of ecclesiastical regiment. For they are all directed to the food of souls. There are observed more such notes to like effect: but either not so pithy and sound as these are, or treated of already. Wherefore I content my self with these six. Which if you lay together, and mark what may be said in several for each of them: you have enough to prove a great worthiness of Peter, in any mans judgement; in ours, a supremacy.
Hart. I will proue it *by the circumstances of the words of Christ qsaying vnto Peter, Doost thou loue me more then these? Feede my lambes. Doost thou loue me? Feede my sheepe. Doost thou loue me? Feede my sheepe. Wherein, sundry principall pointes are to be noted. First, he requireth of him an open profession and testimonie of his loue, to this intent that he may put him in trust with his flocke. Secondly, he requireth not onely that he loue him, but also that he loue him more then the rest: that to him as louing him more then ye rest, he may giue power aboue the rest. Thirdly, he asketh him thrise, if he loue him; and the former times with the word 〈non-Latin alphabet〉, the last with 〈non-Latin alphabet〉, which noteth feruent loue. With the which worde also Peter had answered him still. Fourthly, he saith vnto him thrise also, feede. And, to passe ouer the sheepe and the lambes, whereof I spake before; fiftly, the first charge of feeding the lambes, & the last of the shéepe are vttered with the Gréeke word 〈non-Latin alphabet〉, that is, feede, the second of the shéepe, hath 〈non-Latin alphabet〉▪ yt is, rule: to shew that the lambes, euen lay-men (as I said) are onely to be fedde; but the sheepe, I meane, Bishops and Pastors, are both to be fedde and to be ruled of Peter. Sixtly the worde, to feede, hath a great force, and signifieth a power most full and absolute: as the which implieth all other actions of ecclesiasticall regiment. For they are all directed to ye food of soules. There are obserued more such notes to like effect: but either not so pithie and sound as these are, or treated of alreadie. Wherefore I content my selfe with these sixe. Which if you lay togither, and marke what may be saide in seuerall for each of them: you haue inough to proue a great worthines of Peter, in any mans iudgement; in ours, a supremacy.
Rainoldes. That which is written *in the Proverbs of Solomon, He that wringeth his nose causeth blood to come out: may be truly said of the proofs which you press out of these circumstances. The most pithy of them, if any of them have pith, are they which touch the matter: the question, of love required; the charge enjoined, of feeding; and each of them repeated thrice. Which all in very truth, as Christ did use them to Peter, were rather a stay of his weakness, then a mark of his worthiness, much less a proof of his supremacy. For Peter had pretended greater love to Christ, then had the rest of the Apostles. ⟨p. 136⟩In so much that when Christ had told them of their frailty, the night before his passion, rAll ye will be offended at me this night, for it is written, I will smite the shepherd and the sheep shall be scattered: Peter answering said unto him, though all should be offended at thee, yet will I never be offended. Whereto when Christ replied, verily I say unto thee, this night before the cock crow, thou wilt deny me thrice: Peter answered him again, though I should dye with thee, yet will I not deny thee. This promise, as it was made by all the Apostles, but chiefly by Peter: so was it broken by them all, but chiefly by him. For they did all forsake Christ: Peter did not only forsake him, but forswear him too. Wherefore when our Saviour after his resurrection would gather them together, to confirm them from their fear, and give them power to preach the Gospel to all Nations: he, that in comforting them all (before his passion) remembered Peter chiefly as needing it most; 3but I have prayed for thee: did then (in sending for them to meet him in Galilee) remember Peter namely, by the voice of his Angel, saying to the women, ttell his disciples and Peter that he will go before you into Galilee. Peter, a disciple: yet named beside the disciples: 1as who might think him self not worthy of the name of a disciple, that had denied his Master thrice. Now when they were come to him into Galilee, and had received common both comfort and commission to execute the charge whereto they were chosen: Christ admonished Peter particularly of his duty, and moved him (beside the rest) to do it faithfully; as he particularly before had betrayed it, and had behaved him self most fearfully above the rest.
Rainoldes. That which is written *in the Prouerbes of Salomon, Hee that wringeth his nose causeth blood to come out: may be truely saide of the proofes which you presse out of these circumstances. The most pithie of them, if any of them haue pith, are they which touch the matter: the question, of loue required; the charge enioyned, of feeding; and each of them repeated thrise. Which all in verie truth, as Christ did vse them to Peter, were rather a stay of his weakenesse, then a marke of his worthinesse, much lesse a proofe of his supremacy. For Peter had pretended greater loue to Christ, then had the rest of the Apostles. ⟨p. 136⟩In so much that when Christ had told them of their frailtie, the night before his passion, rAll ye wil be offended at me this night, for it is written, I will smite the shepheard and the sheepe shal be scattered: Peter answering said vnto him, though al should be offended at thee, yet will I neuer be offended. Whereto when Christ replied, verily I say vnto thee, this night before the cocke crow, thou wilt denie me thrise: Peter answered him againe, though I should dye with thee, yet will I not denie thee. This promise, as it was made by all the Apostles, but chiefely by Peter: so was it broken by them all, but chiefely by him. For they did all forsake Christ: Peter did not only forsake him, but forsweare him too. Wherefore when our Sauiour after his resurrection would gather them togither, to confirme them from their feare, and giue them power to preach the Gospell to all Nations: he, that in comforting them all (before his passion) remembred Peter chiefely as néeding it most; 3but I haue praied for thee: did then (in sending for them to méete him in Galile) remember Peter namely, by the voice of his Angell, saying to the women, ttell his disciples and Peter that he wil go before you into Galile. Peter, a disciple: yet named beside ye disciples: 1as who might thinke him selfe not worthy of the name of a disciple, that had denied his Maister thrise. Now when they were come to him into Galile, and had receiued common both comfort and commission to execute the charge whereto they were chosen: Christ admonished Peter particularly of his duetie, and moued him (beside the rest) to do it faithfully; as he particularly before had betraied it, and had behaued him selfe most fearefully aboue the rest.
To encourage him therefore with assuring his conscience 2of the forgiveness of his sin, and strengthen him to constancy, that he offend no more s•: Christ demandeth of him whether he love him; and thereupon chargeth him, to feed his lambs and sheep. In demanding of him, dost thou love me more then these: first, he toucheth his fault, who had professed more then these, but had performed less then these. Then he showeth that it is pardoned. For uhe who loveth more, to him more is forgiven : his greater love is a token of it. In charging him to feed his lambs and his sheep: he sharpneth his care, that now he be faithful and firm in following Christ, though he shall come to danger, yea to death thereby. ⟨p. 137⟩Both which, 3the demand and charge are thrice repeated: the demand, that Peter by his threefold answer may countervail his threefold denial of Christ: the charge, because that *nails the oftener they are stricken, the deeper they do pierce. xTo write the same to Christians, it grieveth not our Apostle: it is a safe thing for us. And although the truth of this exposition be very apparent by conference of Scriptures: yet, that you may take it with the better appetite, who love not to eat meat without this sauce, you may know that I find it (for the chiefest points which touch the matter nearest) in Cyril, Austin, Ambrose, and other ancient Fathers. Wherefore, your pithiest notes out of the circumstances of the text, have colour of some proof for Peters infirmity, but nought for his Supremacy. As for the other three, which you pick out of the words [Greek or Hebrew], and to feed: they have no pith at all, they are as bones without marrow. If this be the fruit of ythe study of the tongs renewed in your Seminaries, that by show thereof you may out face the Protestants, who by help thereof have rid your filth out of the church: then your tongues will prove as good as the miracles, which zJannes wrought, and Jambres, to harden Pharaoh's hart, by doing like as Moses did. You cast us in the teeth with a akingdom of Grammarians: but you would raise a Popedom of them. And bas Erasmus saith, that Schoolmen, speaking barbarously, said, it was not meet for the majesty of divinity that it should be bound to keep the laws of Grammarians:
To encourage him therefore with assuring his conscience 2of the forgiuenes of his sinne, and strengthē him to constancie, that he offend no more s•: Christ demaundeth of him whether he loue him; and thereupon chargeth him, to feede his lambes and sheepe. In demaunding of him, doost thou loue me more then these: first, he toucheth his faulte, who had professed more then these, but had performed lesse then these. Then he sheweth that it is pardoned. For uhee who loueth more, to him more is forgiuē : his greater loue is a token of it. In charging him to feede his lambes and his sheepe: he sharpneth his care, that now he be faithfull and firme in following Christ, though he shall come to daunger, yea to death therby. ⟨p. 137⟩Both which, 3the demaund and charge are thrise repeated: the demaund, that Peter by his threefold answere may counteruaile his threefold denial of Christ: the charge, because that *nailes the oftner they are strooken, the déeper they do pearce. xTo write the same to Christians, it greeueth not our Apostle: it is a safe thing for vs. And although the truth of this exposition be very apparant by conference of Scriptures: yet, that you may take it with the better appetite, who loue not to eate meate without this sauce, you may know that I finde it (for the chiefest pointes which touch the matter néerest) in Cyril, Austin, Ambrose, and other auncient Fathers. Wherefore, your pithiest notes out of the circumstances of the text, haue colour of some proofe for Peters infirmitie, but nought for his Supremacie. As for the other three, which you picke out of the wordes 〈non-Latin alphabet〉, and to feede: they haue no pith at all, they are as bones without marrow. If this be the fruit of ythe studie of the toongs renued in your Seminaries, that by shew thereof you may out face the Protestantes, who by helpe therof haue ridde your filth out of the church: then your tongues will proue as good as the miracles, which z
2Cyril in evang. Johan. l. 12. c. 64. quia Petrus Christi •lementia maioris pe•••tiremissionem […] jure ab eo m•ior repetitur dilectio. Cui enim pl•s remit•icur. plu• amaze debet: ut ipse dicit •li•i, Luc. •.Cyrill in euang. Iohan. l. 12. c. 64. quia Petrus Christi •lementia maioris pe•••tiremissionem 〈…〉 iure ab eo m•ior repetitur dilectio. Cui enim pl•s remit•icur. plu• ama•e debet: vt ipse dicit •li•i, Luc. •.
3August. in Johann. tract. 123, & de verb▪ Domin. second. Johann. Serm. 49. Ambros. comment. in Luc. l. 10.August. in Iohann. tract. 123, & de verb▪ Domin. secund. Iohann. Serm. 49. Ambros. comment. in Luc. l. 10.
so the Popedom of Grammarians dealing too too Pope-like in expounding of words, (as *Popes do full oft in dispensing with things) will not have them bound to the Grammatical sense wherein their authors use them. But if we may obtain, that justice be ministered according to the civill laws of our kingdom: then shall the poor words (which your Popedom forceth to speak for the Papacy that which they never meant) be rescued from that injury. For, the Scripture showeth that, [Greek or Hebrew] signifieth as fervent love as [Greek or Hebrew] in deed the very same, chiefly in S. John: who declaring the perfect and entire love, of cGod towards Christ, of dChrist towards him; one where expresseth it by [Greek or Hebrew] & other where by [Greek or Hebrew] yea by [Greek or Hebrew] more oft then by [Greek or Hebrew]. So that (if the words had any difference in sense,) ⟨p. 138⟩it would be very likely, that [Greek or Hebrew] is rather the more significant of the two: sith it is used also ecommonly to note the love which the Lord doth bear towards us and we should bear one to an other: and that in place of greatest force, as when he saith, fThis is my commandment that ye 1love one an other, as I have 2loved you: 3greater love then this hath no man, when a man bestoweth his life for his friends. Whereas S. John therefore uttered Christs demand by the one word, and Peters answer by the other: it seemeth that he used the words indifferently, as having both the same meaning. Which is proved also by the consent and judgement of the Syriac translation, that hath the gsame word for them both. Howbeit if the words have a difference of sense: it agreeth better with the modesty of Peter to have said less, then more, of his love; chiefly, sith he had fallen by saying too much of it, and had by trial felt his frailty. But if he did answer, as you imagine him; Dost thou love me Peter? Lord, I love thee fervently: yet this fervent love inferreth no supremacy over the rest of the Apostles. For, what he reporteth of his own love, the same doth Christ witness of theirs, or rather more, if we would prick it up as you do; even hthat his Father loveth them, because that they loved him. In both the which branches *that same word is used, which (by your fancy) doth signify fervent love, when it may serve the Popes vantage.
so the Popedome of Grammarians dealing too too Pope-like in expounding of wordes, (as *Popes do full oft in dispensing with thinges) will not haue them bound to the Grammaticall sense wherein their authors vse them. But if we may obtaine, that iustice be ministred according to the ciuill lawes of our kingdome: then shall the poore wordes (which your Popedome forceth to speake for the Papacye that which they neuer meant) be rescued from that iniurie. For, the Scripture sheweth that, 〈non-Latin alphabet〉 signyfyeth as feruent loue as 〈non-Latin alphabet〉 in deede the verye same, chyefe•y in S. Iohn: who declaring the perfit and entire loue, of cGod towardes Christ, of dChrist towardes him; one where expresseth it by 〈non-Latin alphabet〉 & other wher by 〈non-Latin alphabet〉 yea by 〈non-Latin alphabet〉 more oft then by 〈non-Latin alphabet〉. So that (if the wordes had any difference in sense,) ⟨p. 138⟩it would be verie likely, that 〈non-Latin alphabet〉 is rather ye more significant of the two: sith it is vsed also ecommonly to note the loue which the Lord doth beare towardes vs and we should beare one to an other: and that in place of greatest force, as when he saith, fThis is my commandement that ye 1loue one an other, as I haue 2loued you: 3greater loue then this hath no man, when a man bestoweth his life for his friendes. Whereas S. Iohn therefore vttered Christes demand by the one worde, and Peters answere by the other: it séemeth that he vsed the wordes indifferently, as hauing both ye same meaning. Which is proued also by the consent and iudgement of the Syriake translation, that hath the
*Fuit hic nimis um Papaliter dispensatum. 2. q. 5. c. Me•n•m. In glossa. Francis. victoria relect. 4. De potest. Papae & concilii. Albert. Krantz. Saxon. lib. 5. cap. 8.
Hart. We do not rely so much on that word, as on the other two, [Greek or Hebrew], and [Greek or Hebrew], but chiefly on the word [Greek or Hebrew]. For although to feed (which is meant by [Greek or Hebrew]) doth import much: yet to feed and rule (which [Greek or Hebrew] signifieth) hath a greater force: as those places show where that word is used, iThou shalt rule them with a rod of iron, and, khe shall rule my people Israel. Wherefore Christ committed a sovereign power to Peter in that lhe said [Greek or Hebrew]: not only to feed but to rule and govern too.
Hart. We doo not relye so much on that word, as on the other two, 〈non-Latin alphabet〉, and 〈non-Latin alphabet〉, but chiefly on ye word 〈non-Latin alphabet〉. For although to feed (which is meant by 〈non-Latin alphabet〉) doth import much: yet to feede and rule (which 〈non-Latin alphabet〉 signifieth) hath a greater force: as those places shew where that worde is vsed, iThou shalt rule them with a rodde of yron, and, khe shall rule my people Israel. Wherefore Christ committed a soueraine power to Peter in that lhe said 〈non-Latin alphabet〉: not onely to feede but to rule and gouerne too.
Rainoldes. Then it was not Peters duty to rule the lambs but the sheep only. For Christ doth say [Greek or Hebrew], speaking of the sheep: and mof the lambs, [Greek or Hebrew].
Rainoldes. Then it was not Peters duetie to rule ye lambes but the shéepe onely. For Christ doth say 〈non-Latin alphabet〉, speaking of the shéepe: and mof the lambes, 〈non-Latin alphabet〉.
Hart. So I said. Yet that word which he useth of the lambs he useth nof the sheep also. Whereby this is showed (as I touched briefly out of o D. Stapleton) that lambs must be only ⟨p. 139⟩meted and fed of Peter (through the common food of doctrine to be looked for from 1him, as supreme father of the household, and from his See,) and they must be ruled of their next and proper Pastors whom immediately they are under: but sheep, that is to say, the greater and perfecter, Bishops themselves and Pastors, are committed to him not only to be fed with the common doctrine, but also to be ruled 2of him more immediately as of the supreme Pastor of Pastors.
Hart. So I said. Yet that word which he vseth of the lambes he vseth nof the shéepe also. Whereby this is shewed (as I touched briefly out of o D. Stapleton) that lambes must be onely ⟨p. 139⟩meated and fedde of Peter (through the common foode of doctrine to be looked for from 1him, as supreme father of the houshold, and from his Sée,) and they must be ruled of their next and proper Pastors whom immediatly they are vnder: but sheepe, that is to say, the greater and perfiter, Bishops themselues and Pastors, are committed to him not onely to be fedde with the common doctrine, but also to be ruled 2of him more immediatly as of the supreme Pastor of Pastors.
nver. 17. ••b. 6. cap. 10.
1Ab hoc supremo patre familias.
2Ab illo tanquam supreme pastorum pastor.Ab illo tanquam supreme pastorum pastore.
as Erasmus saith, that Schoolemen, speaking barbarously, saide, it was not meete for the maiestie of diuinitie that it should be bound to keepe the lawes of Grammarians:
aCampians challenge in the sixth article. Bristowes reply to Fulk. chap. 10. Dem. 41.Campians chalenge in the sixt article. Bristowes reply to Fulk. chap. 10. Dem. 41.
same worde for them both. Howbeit if the wordes haue a difference of sense: it agreeth better with the modestie of Peter to haue saide lesse, then more, of his loue; chiefly, sith hee had fallen by saying too much of it, and had by triall felt his frailtie. But if he did answere, as you imagine him; Dost thou loue me Peter? Lord, I loue thee feruently: yet this feruent loue inferreth no supremacy ouer the rest of the Apostles. For, what he reporteth of his owne loue, the same doth Christ witnesse of theirs, or rather more, if we would pricke it vp as you doo; euen
