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. They a•e the words I grant, of an ancient, a witty, a learned holy man, but a man: and, that is more, a Bishop of Rome. Now men, even the holiest, iwhile they live in the flesh, have some contagion of the flesh: and learning may puff up, kas it did the Corinthians: and the best wits are soonest tainted with ambition: yea lJames and John, *the sons of thunder, desired superiority: and Rome a great City did nourish great stateliness, and that meven in the Bishops of that City *before Leo. So they loving preeminence, as nDiotrephes did, took all occasions to get it, and sought some colours to maintain it. Wherefore, as one (in oTully) said to Hortensius, when he immoderately praised eloquence, that he would have lift her up into heaven, that himself might have gone up with her, as having greatest right unto her: so many Bishops of Rome, and Leo not the least of them, did lift up Saint Peter with praises to the sky, that themselves might rise up with him, as being forsooth his pheirs. The Epistles and Sermons of Leo have manifest marks of this affection: as, to give a taste of them, qThe Lord did take Peter into the fellowship of the indivisible unity: and, rWe acknowledge the most singular care of the most ⟨p. 43⟩
Peter having confirmed the judgement of his See in decision of faith, hath not suffered any thing amiss to be seen about any of your persons, who have laboured with us for the Catholic faith: and,
If any thing be well done or decreed of us, if any thing be obtained of Gods mercy by daily prayers, it is to be ascribed to S. Peters works and merits, whose power doth live, and authority excel in his own See: and,
He was so plentifully watered of the fountain of all graces, that whereas he received many things alone, yet nothing passeth over to any man but by him. To be short, Leo, & by his example his successors after him, are so full of such speeches, that in the common phrase of themselves and their Secretaries, all things pertaining to the Popes, were grown to be S. Peters: their prerogative,
Rainoldes. They a•e the wordes I grant, of an auncient, a wittie, a learned holie man, but a man: and, that is more, a Bishop of Rome. Now men, euen the holiest, iwhile they liue in the flesh, haue some contagion of the flesh: and learning may puffe vp, kas it did the Corinthians: and the best wittes are soonest tainted with ambition: yea lIames and Iohn, *the sonnes of thunder, desired superioritie: and Rome a great Citie did nourish great statelinesse, and that meuen in the Bishops of that Citie *before Leo. So they louing preeminence, as nDiotrephes did, tooke all occasions to get it, and sought some colours to mainteine it. Wherefore, as one (in oTully) said to Hortensius, when he immoderately praysed eloquence, that hee would haue lift her vp into heauen, that himselfe might haue gone vp with her, as hauing greatest right vnto her: so many Bishops of Rome, and Leo not the least of them, did lift vp Saint Peter with prayses to the skye, that themselues might rise vp with him, as being forsooth his pheires. The Epistles and Sermons of Leo haue manifest markes of this affection: as, to giue a taste of them, qThe Lord did take Peter into the feloship of the indiuisible vnitie: and, rWee acknowledge the most singular care of the most ⟨p. 43⟩blessed Peter for vs all, in this that God hath loosed the deceites of all slaunderers: and, sMy writings be strengthened by the merite and authoritie of my Lorde most blessed Peter the Apostle: and, tPeter hauing confirmed the iudgement of his See in decision of faith, hath not suffered any thing amisse to be seene about any of your persons, who haue labored with vs for the Catholike faith: and, uWe beseech you, and aduise you to keepe the thinges decreed of vs, through the inspiration of God, & the Apostle most blessed Peter: &, xIf any thing be well done or decreed of vs, if any thing bee obtained of Gods mercy by daily praiers, it is to be ascribed to S. Peters workes and merites, whose power doth liue, and authoritie excell in his owne See: and, yHe was so plentifully watred of the fountaine of all graces, that whereas he receiued many things alone, yet nothing passeth ouer to any man but by him. To be short, Leo, & by his exāple his successors after him, are so full of such spéeches, that in the common phrase of themselues and their Secretaries, all thinges pertaining to the Popes, were growne to be S. Peters: their prerogatiue, zS.
Peters right: their dignity, aSaint Peters honour; their stateliness, bS. Peters reverence; subjection to them, csubjection to S. Peter; A message from them, dan embassage from S. Peter; Things done in their presence, edone in S. Peters presence: Lands and possessions given them, fgiven to S. Peter: And when they would have kingdoms, gPrinces must get them for S. Peter: Their territories and Lordships, hS. Peters patrimony: Their *usurpations tyrannical, iS. Peters royalties: Their good will, kHis favour: Their communion, lHis peace: Their indignation, mHis curse: Their signet, nHis ring: Their closet, oHis See: Their City, pHis borough: Their poll moneyq, even Peter pence too. Yea, it may be, that shortly they will take up Peter for a surname, as the Roman Emperors did the name of Caesar. For ra famous Lawyer & Patron of the Papacy, saith, that the Popes may all be called Peters. And sour countryman who was sent to display the Popes banner & *challenge highest honour for him, ⟨p. 44⟩doth name him the Bishop of the first See, that is to say, Peter. And 21Cardinal Hosius one of the Popes lieutenants in his Council of Trent, doth write, that there is only one universal patriarch, Who? *Peter of Rome: and that Peter of Rome did send his messengers unto English, French, Dutch, and other nations, to call them to the Council of Trent. Not Peter *of Bethsaida, but Peter of Rome did it.
Peters right: their dignitie, aSaint Peters honour; their statelinesse, bS. Peters reuerence; subiection to them, csubiection to S. Peter; A message from them, dan embassage from S. Peter; Things done in their presence, edone in S. Peters presence: Landes and possessions giuen them, fgiuen to S. Peter: And when they would haue kingdomes, gPrinces must get them for S. Peter: Their territories and Lordships, hS. Peters patrimonie: Their *vsurpations tyrannicall, iS. Peters royalties: Their good will, kHis fauour: Their communion, lHis peace: Their indignation, mHis curse: Their signet, nHis ring: Their closet, oHis See: Their Citie, pHis borough: Their poll monyq, euen Peter pence too. Yea, it may be, that shortly they will take vp Peter for a surname, as the Romane Emperours did the name of Caesar. For r
aIbid.
bEpist 87. & Sermon. 1. in an. die assump. suae.Epist 87. & Sermon. 1. in ann. die assump. suae.
cEpist. 87.
dEpist. 24.
eEpist. 4.
fPlatina de vit. Pont. in Johan. sept.Platina de vit. Pont. in Iohan. sept.
gHelmoid. in Chronic. Slaver• lib. 1. cap. 81.Helmoid. in Chronic. Slauer• lib. 1. cap. 81.
hPope Innocent the third Extra. c. per venerabilem. qui filij sintlegitimi.
*Bernard. de consid. ad Eug. lib. 2.
iAbb. Ursperg. in Chron. Hen. quint. Onuphr. de septem urb. eccles. in Palate. Lateranensi.Abb. Vrsperg. in Chron. Hen. quint. Onuphr. de septem vrb. eccles. in Palat. Lateranensi.
kGreg. Regist. lib. 4. Epist. 34.
llib. 7. Epist. 69.
mPlatina de vitis Pont. in Greg. Sept.
nPopes in their letters sub anulo piscatoris. As Gregory the 13. in approbat. sodalit. B. Mari.
oPope Innocent the fourth extra. cap. Maiores. de baptism. & eius effect.
pOnuphr. de sept. urbis ecclesi. cap. 1.Onuphr. de sept. vrbis ecclesi. cap. 1.
Hart. These things are small the most of them, and used to increase a reverend estimation and opinion of that See, to the which our Saviour committed the principality and government of his church. As for the points that seem greater in the words of Leo: they may be defended. For where he sayeth, that Christ took Peter into the fellowship of the indivisible unity: he might mean unity in will not in substance, as Christ doth pray for his disciples, uHoly father, keep them in thy name, that they may be one, as we are. Where he doth honour Peter with the title of my Lord: it is a common title, and given men of state both spiritual and temporal: yea xMary Magdalen called him Lord (the word *in Latin is the same) whom she supposed to be a gardiner. The like might be said for the defence of the rest: with as great probability and perhaps greater, then you have to mislike them.
Hart. These thinges are small the most of them, and vsed to encrease a reuerend estimation and opinion of that Sée, to the which our Sauior committed the principalitie and gouernment of his church. As for the pointes that séeme greater in the words of Leo: they may be defended. For where he saieth, that Christ tooke Peter into the fellowship of the indiuisible vnitie: hée might meane vnitie in will not in substance, as Christ doth pray for his disciples, uHoly father, keepe them in thy name, that they may be one, as we are. Where he doth honour Peter with the title of my Lord: it is a common title, and giuen men of state both spirituall and temporall: yea xMary Magdalen called him Lord (the word *in Latin is the same) whom shée supposed to be a gardiner. The like might be said for the defense of the rest: with as great probabilitie and perhaps greater, then you haue to mislike them.
Rainoldes. The smaller things, which you call, are some of them small, I grant, but like small holes in ships, at the which a great deal of water will come in, enough to drown the ship, if they be left open as long as these have been in the ship of the church. They had increased such an opinion of the Pope of Rome, Saint Peters See, as they termed it: that although he practised not a principality given him by Christ, but an outrageous tyranny usurped by him self over Kings and Nations: yet neither kings nor Nations almost, durst speak against him, at the least resist him. For if they did offend the Pope, they thought they did offend S. Peter. Now of S. Peter they were taught, that he is porter of heaven gates. They feared the porter would let none in, saving the Pope his *vicars friends. So, to get eternal life, they served, and pleased, and feed the Pope, least that if he should frown upon them, Saint Peters favour should be lost. Wherefore how small soever those things of Peter seem in trifling kinds of common speeches: they brought no small advantage to Peter of ⟨p. 45⟩Romes Court, and wealth into his Treasury. It is recorded yof King Oswy in our English Story, that when, upon a controversy about the celebrating of Easter, there was a Synod assembled, and the one part alleged, that they followed the East Churches, which had received their rite of John the Evangelist, the Disciple whom Christ loved; the other part replied, that they followed the Church of Rome, which had received theirs of Peter, to whom Christ gave the keys of the kingdom of heaven: the King took up the matter, and judged with the Church of Rome, For *I tell you, quoth he, that Peter is the porter, whom I will not gainsay, nay, I will obey his orders in all respects, as far as I skill and can, lest when I come to the doors of the kingdom of heaven, there be none to open if he be displeased who doth keep the keys. This gross imagination of the keys and porter, and corrupt opinion of power to shut and open committed unto Peter only, (which the good king conceived of simplicity, his Clergy should have taught him better, but they did all agree unto it, and ztheir successors praise King Oswy:)
Rainoldes. The smaller thinges, which you call, are some of them small, I graunt, but like small holes in ships, at the which a great deale of water wil come in, inough to drowne the shippe, if they be left open as long as these haue beene in the shippe of the church. They had encreased such an opinion of the Pope of Rome, Saint Peters See, as they tearmed it: that although hee practised not a principalitie geuē him by Christ, but an outragious tiranny vsurped by him selfe ouer Kings and Nations: yet neither kings nor Nations almost, durst speake against him, at the least resiste him. For if they did offend the Pope, they thought they did offende S. Peter. Now of S. Peter they were taught, that he is porter of heauen gates. They feared the porter would let none in, sauing the Pope his *vicars frends. So, to get eternal life, they serued, and pleased, and féeed the Pope, least that if he shoulde frowne vpon them, Saint Peters fauour should be lost. UUherfore how small soeuer those things of Peter séeme in trifling kindes of common spéeches: they brought no small aduantage to Peter of ⟨p. 45⟩Romes Court, and wealth into his Treasurie. It is recorded yof King Oswy in our English Story, that when, vpon a controuersy about the celebrating of Easter, there was a Synode assembled, and the one part alleadged, that they followed the East Churches, which had receiued their rite of Iohn the Euangelist, the Disciple whom Christ loued; the other part replyed, that they followed the Church of Rome, which had receiued theirs of Peter, to whom Christ gaue the keyes of the kingdome of heauen: the King tooke vp the matter, and iudged with the Church of Rome, For *I tell you, quoth he, that Peter is the porter, whom I wil not gainesay, nay, I wil obey his orders in all respectes, as farre as I skill and can, leaste when I come to the doores of the kingdome of heauen, there be none to open if hee be displeased who doth keepe the keyes. This grosse imagination of the keyes and porter, and corrupt opinion of power to shut and open committed vnto Peter only, (which the good king conceyued of simplicitie, his Cleargie should haue taught him better, but they did all agrée vnto it, and ztheir successors praise King Oswy:)
*c. Ego Ludo•icus. distinct. 63. c. non qual••. •. q. 1.
yBede ecclesiast. histor. gen. Anglor. lib. 3. cap. 25.Beda ecclesiast. histor. gen. Anglor. lib. 3. cap. 25.
*Ego vobis dico quia hic est ostiarius ille, cui ego contradicere no lo.
zBrist. motiu. 24. Staplet. in his English Bede Note (saith he) the conclusion of the king.
the Captains of the Church of Rome perceiving it to be commodious for the advancement of their kingdom, and conquering of all the earth, have nourished very cunningly, by atheir lessons, btheir titles, ctheir arms, dtheir ensigns, etheir pictures, and other legions of policies, all in S. Peters name. And on the credit of S. Peter they have pronounced that fall ordinances of their See must be received, even as if Peter had confirmed them. They have taught, that gtheir Church persisteth pure from all error, by the grace and help of Peter. They have decreed that halthough it lay a yoke almost intolerable on us, yet we must bear it patiently in the remembrance of S. Peter. They have set abroach in the donation of Constantine, that ihe gave them his own crown, of gold most pure and precious stones, to wear in honour of S. Peter, and that he held the bridle and stirrup of the Popes horse in reverence of S. Peter. They have made the Emperor, as the Popes vassal, to become kS. Peters knight, and take his oath unto S. Peter, that he will restore S. Peters land unto the Pope, if he get any of it, and will help the Pope to defend S. Peters land. They have brought Archbishops to think ltheir ⟨p. 46⟩power is nothing, unless the Pope do send them from mS. Peters body, a pall, which hath the fullness of the pontifical duty. Bishops they have bound nto promise by their oath allegiance and fealty, to Saint Peter, the Roman Church, and their Lord the Pope. Yea, ofrom Bishops they have brought the oath unto them, who receive dignities. And that which passeth all the rest, whereas the form of the oath pin the Canon Law doth bind them to defend regulas sanctorum patrum, the rules of the holy fathers: the Pope hath *heretofore, and 17now doth put in steed thereof, regalia sancti Petri, the royalties of S. Peter. Such prays your Eagles take, though you do count them flies. But let them be flies or fowls, I will not strive. Only this I say, let the wise consider it, and mark the degrees of increase in the Papacy, and they shall perceive in this (what shall I call it) of Saint Peters name, that although it were not any of the greatest, it was one of the finest tricks of spiritual cozenage, that hath enriched the Pope, and set the Church of Rome so hie.
the Captaines of the Church of Rome perceyuing it to be commodious for the aduauncement of their kingdome, and conquering of all the earth, haue nourished very cunningly, by atheir lessons, btheir titles, ctheir armes, dtheir ensignes, etheir pictures, and other legions of policies, all in S. Peters name. And on the credite of S. Peter they haue pronounced that fall ordinances of their See must be receiued, euen as if Peter had confirmed them. They haue taughte, that gtheir Church persisteth pure from all error, by the grace and helpe of Peter. They haue decreed that halthough it lay a yoake almost intolerable on vs, yet we must beare it patiently in the remembrance of S. Peter. They haue set abroach in the donation of Constantine, that ihe gaue them his owne crowne, of golde most pure and pretious stones, to weare in honor of S. Peter, and that hee held the bridle and stirrope of the Popes horse in reuerence of S. Peter. They haue made the Emperour, as the Popes vasall, to become kS. Peters knight, and take his oath vnto S. Peter, that hee will restore S. Peters lande vnto the Pope, if he get any of it, and wil helpe the Pope to defende S. Peters land. They haue brought Archbishops to thinke ltheir ⟨p. 46⟩power is nothing, vnlesse the Pope do send them from mS. Peters body, a pall, which hath the fulnesse of the pontifical duetie. Bishops they haue bound n
aDo for us, that S. Peter may forgive your sins. Gregory. to the Empress, Regist. lib. 4. ep. 34.Do for vs, that S. Peter may forgiue your sins. Gregory. to the Empresse, Regist. lib. 4. ep. 34.
bS. Peters successor.
cS. Peters Keys.S. Peters Keyes.
dS. Peters banner. Genebrard. Chronograph. lib. 4. append.
eRepresenting the keys as given only to Peter.Representing the keyes as giuen onely to Peter.
fc. Sic omnes. Distinct. 19.
gPope Agatho in epist. Sext. Synod. Constant. act. 4.Pope Agatho in epist. Sext. Synod. Constāt. act. 4.
hc. in memoriam. distinct. 19.c. in memoriam. disti•ct. 19.
ic. Constantinu• Distinct. 96.
kSacra•. ceremon. ecclesia Roman. libr. •. sect. 5.
Now, to come from these lesser unto the greater points in Leo, I know, if a man list to be contentious, it is an easy matter to say somewhat probably for the defence of his words. Yea though he had named Peter, not only my Lord, but (as qThomas did our Saviour) My Lord & my God. It is a desperate cause that will admit no colour. The 2Stews of Rome have found patrons, and sthat which is worse then Stews. The theathens called Domitian, Our Lord God the Emperor. A uCanonist saith of the Pope, Our Lord God the Pope. Blasphemous speeches both: yet a quarreller might allege in defence of them, xI have said, ye are Gods. But the very yheathens, by the light of nature misliked the one, as insolent: neither have I read any Papist, no nor Jesuit, that durst defend the other. It was a common practise amongst the young students of our Universities in the time of the Dunses, (and is yet amongst too many, whom spots of Dunsery have stained,) that if in disputation they were brought to an inconvenience, were it never so absurd: they would have a distinction, though void of brain and sense, yet a distinction to maintain it. If a man will be perverse, it is no mastery to do it. But as za wise and learned man doth say of them, that they are base wits which are so affected, whereas ingenuous minds & natures well given, will rather seek how true that is which ⟨p. 47⟩they hold, then how they may defend it, making greater price of verity then victory: so I may say (yea much more in matters of religion, of faith, of life eternal) a Christian wit, and godly mind will search and weigh rather, what should be said truly, then what may be said probably, or colourably at the lest. And I wish, if it had been the good will of God, master Campian had had the grace in the Tower-conference to have aimed at this mark: rather in sincerity to have sought the truth, then with shifts and cavils the maintenance of his cause and credit. But though he were froward, and did shut his eyes against the beams of the light: yet do you not so for Gods sake, master Hart, in this conference of ours. Be content to open your mind to his grace, who *standeth at the door & knocketh: and hearken to ahis voice while it is to day. Beware of their example, who bcould not believe, or if they did believe, cdurst not confess Christ:
Now, to come from these lesser vnto the greater pointes in Leo, I know, if a man list to be contentious, it is an easie matter to say somewhat probably for the defense of his words. Yea though hee had named Peter, not only my Lord, but (as qThomas did our Sauiour) My Lord & my God. It is a desperate cause that wil admit no colour. The 2Stewes of Rome haue found patrones, and sthat which is worse then Stewes. The theathens called Domitian, Our Lord God the Emperor. A uCanoniste saith of the Pope, Our Lord God the Pope. Blasphemous spéeches both: yet a quareller might alleadge in defense of them, xI haue sayde, ye are Gods. But the very yheathens, by the light of nature mislyked the one, as insolent: neither haue I read any Papiste, no nor Iesuite, that durst defend the other. It was a common practise amongst the young students of our Uniuersities in the time of the Dunses, (and is yet amongst too many, whom spottes of Dunsery haue stayned,) that if in disputation they were brought to an inconuenience, were it neuer so absurd: they would haue a distinction, though voyde of braine and sense, yet a distinction to mainteyne it. If a man wil be peruerse, it is no mastery to doe it. But as za wise and learned man doth say of them, that they are base wits which are so affected, whereas ingenuous mindes & natures wel geuen, wil rather seeke howe true that is which ⟨p. 47⟩they holde, then how they may defend it, making greater price of veritie then victorie: so I may say (yea much more in matters of religion, of faith, of life eternall) a Christian witte, and godly minde will search and weigh rather, what should be saide truely, then what may be said probably, or colourably at the lest. And I wish, if it had béene the good will of God, master Campian had had the grace in the Tower-conference to haue aimed at this marke: rather in sinceritie to haue sought the truth, then with shiftes and cauilles the mayntenance of his cause and credit. But though he were froward, and did shut his eyes against the beams of the light: yet doe you not so for Gods sake, master Hart, in this conference of ours. Be content to open your minde to hys grace, who
2Hardin. confutation of the Apology. The Author of the discovery of Nichols.Hardin. confutation of the Apologie. The Author of the discouery of Nichols.
sJohan. Casa episcop. Bene•ent.Iohan. Casa episcop. Bene•ent.
tSueton. in vita Domitian.
uc. Cum inter. in glossa. extravagant. Joh. 22.c. Cum inter. in glossa. extravagant. Ioh. 22.
because they loved the praise of men more then the praise of God, and hunted after honour one of another, not seeking for that honour which cometh from the Lord alone, Deny your self. and your friends, and all fleshly respects, & give the glory to the Highest.
because they loued the praise of men more then the praise of God, and hunted after honor one of another, not seking for that honor which commeth from the Lord alone, Deny your selfe. and your frends, and all fleshly respectes, & geue the glory to the Highest.
Hart. I neither seek for shifts to darken the trueth, nor love the praise of men more then the praise of God. It were a madness for a man to adventure his life (as we do, you see,) for the maintenance of error, or of his own credit. As for M. Campian I think of him as of my self. I heard the disputations, wherein he answered them who came to reason with him: and I perceived nothing in any of his answers, but sincerity and trueth.
Hart. I neither séeke for shiftes to darken the trueth, nor loue the praise of men more then the praise of God. It were a madnesse for a man to aduenture his life (as we doe, you see,) for the maintenance of error, or of his own credit. As for M. Campian I thinke of him as of my selfe. I heard the disputations, wherein he answered them who came to reason with him: and I perceyued nothing in any of his answeres, but synceritie and trueth.
Rainoldes. My self was not present at the disputations, but I have read them 1written: and that (least you suspect the writer as partial) by a favourer of yours, who was present, as he saith, at the whole action. And (I do affirm it in singleness of heart, as before the Lord: neither do I doubt but all who have the wisdom to discern spirits will see the same, if they peruse them:) he sought in such sort to maintain the credit of his cause or person, as though he had set nothing more before his eyes, then to persuade his *proselytes, that nothing could be brought against him, but he would show it made for him. I would not say so much unless I knew it by his fruits. For, to pass over his often glossing against the text, and facing out of places which pressed ⟨p. 48⟩him most forcibly: things alleged out of the dCouncils, of the eFathers, of fothers, which by the judgements of your gown doctors, have that sense wherein we city them, he by shifts and cavils would turn their necks clean about, and wrest them unto his side: which argued more wit then trueth, and sophistry then sincerity. But to leave him to the Lords judgement, and come unto your self: you neither seek for shifts (you say) to darken the trueth, nor love the praise of men more then the praise of God. I pray God your deeds be not as plain to prove you do it, as the reason which you add to prove you do it not, is weak. For what although it were a madness to do it? Many things are done which mad men scarce would do, and yet they that do them do think themselves well in their wits, as hthe Donatists did, who adventured their lives in most desperate manner for the defence of their error, and maintenance of their credit: yea they offered themselves to the sword, the fire, the water, seeking for death as for a treasure, that they might die (they thought) Martyrs. But whether you do set the praise of men at that price, I leave it to your own conscience. That you seek for shifts, the thing it self doth cry. For your very answer in the defence of Leo, touching unity of will, not unity of substance, on these words of his, that iChrist received Peter into the fellowship of the indivisible unity: is a shift to shield him from a just reproof. Let his own Discourse speak, and it will grant it.
Rainoldes. My selfe was not present at the disputations, but I haue read them 1written: and that (least you suspect the wryter as partiall) by a fauourer of yours, who was present, as he saith, at the whole action. And (I doe affyrme it in singlenesse of heart, as before the Lord: neither doe I doubt but al who haue the wisdome to discerne spirites wil see the same, if they peruse them:) he sought in such sort to maintaine the credite of his cause or person, as though he had set nothing more before his eyes, then to perswade his *proselytes, that nothing could bee brought against him, but he would shew it made for him. I would not say so much vnlesse I knew it by his fruites. For, to passe ouer his often glosing against the text, and facing out of places which pressed ⟨p. 48⟩him most forcibly: thinges alleadged out of the dCouncels, of the eFathers, of fothers, which by the iudgementes of your gown doctors, haue that sense wherin we cyte them, he by shifts and cauilles would turne their neckes cleane about, and wreste them vnto his side: which argued more witte then trueth, and sophistrie then sinceritie. But to leaue him to the Lords iudgemēt, and come vnto your selfe: you neither séeke for shiftes (you say) to darken the trueth, nor loue the praise of men more then the praise of God. I pray God your déedes be not as plaine to prooue you do it, as the reason which you adde to proue you do it not, is weake. For what although it were a madnesse to doe it? Many things are done which madde men scarce would doe, and yet they that doe them doe think themselues well in their wittes, as hthe Donatistes did, who aduentured their liues in most desperate maner for the defence of their error, and maintenance of theyr credite: yea they offred themselues to the sword, the fire, the water, séeking for death as for a treasure, that they might die (they thought) Martyrs. But whether you doe set the praise of men at that price, I leaue it to your owne conscience. That you seeke for shiftes, the thing it self doth crie. For your very answere in the defense of Leo, touching vnitie of will, not vnitie of substance, on these words of his, that
1In a book entitled: A true declaration & report of the conference had in the Tower of London with Can pian, &c. wr•• ten by one […] was present at the whole action.In a booke intitled: A true declaration & report of the conference had in the Tower of London with Cā pian, &c. wr•• ten by one 〈…〉 was present at the whole action.
*Mat. •3.1•
dAs of the second Nicene councell action. quint.As of the second Nicen councell action. quint.
eAs of Chrysostom in Mat. hom. 49. oper. imperf.
fAs of Gratian. dist. 19. can. in canonicis.
gFor the Nicene councel, Sixth. Senens. biblioth. sanct. lib. 5. annot. 8. Barthol. Carranz. in sam. concil. For Chrysostom Sixth. Senens. bib· sanct. l. 6. an. 104. Robert. Bellarmin. controu. 1. quaest. 6. For Gratian, Alfons. a Castr. aduersus haer. lib. 1. cap. 2. Andrad. defension. sidei. Trident. lib. 3. and Campian himself almost too at last.For the Nicen councel, Sixt. Senens. biblioth. sanct. lib. 5. annot. 8. Barthol. Carrāz. in samm. concil. For Chrysostom Sixt. Senens. bib· sanct. l. 6. ann. 104. Robert. Bellarmin. controu. 1. quaest. 6. For Gratian, Alfons. a Castr. aduersus haer. lib. 1. cap. 2. Andrad. defension. sidei. Trident. lib. 3. and Campian himself almost too at last.
For having said before that Christ did place Peter as it were a certain head, to pour his gifts from him as it were into all the body: to this point he knitteth *these words by way of proof. So that if the proof have any kin with the thing proved, the words must needs import some preeminence in Peter above all the rest of the Disciples of Christ. But unity of will, wherein kChrist doth pray that his Disciples may be one as he is one with his Father, is common unto all, not peculiar to Peter, las Christ himself doth show. That plaster then of yours hath no virtue in it to salve the sore of Leo. Neither can you cure it indeed with any other. For the unity, which the Scriptures do note in God and us, is of three sorts: the first of persons in one nature; the second of natures in one person; the third of sundry natures and persons in one quality. In the first is mOne God: In the second is nOne Christ: In the third is oOne church. ⟨p. 49⟩The Lord received not Peter into the first unity: wherein the father, the son, the holy Ghost, are one God. Not into the second: wherein he himself consisting of two natures (God, and man) is one Christ. Into the third, wherein the Church is one with Christ her head, and the Churches members are one amongst them selves, he did receive Peter: but in society with his brethren, not without them in singularity. pThe multitude of the believers were of one hart, and of one soul: They all are qone body, sanctified by one spirit, through the Sacrament of one baptism, knit to Christ by one faith, to themselves in one love, to serve together one Lord, in one hope and expectation of one eternal bliss and glory. So that, of this unity, whereof Peters state and nature is capable, apply which you list unto the words of Leo, either unity of will, as you seem to do; or unity of grace, as rothers answer for it; or unity of glory, which sChrist did pray for also, and some will like that better: none of these do reach unto that majesty, which Leos words aspire to by giving him the fellowship of the indivisible unity. Yet God forbid that any man should suspect of him, that he meant unity, either of nature with God, or of person with Christ. He hath deserved better, tthen to be thought so evil off.
For hauing saide before that Christ did place Peter as it were a certaine head, to poure his giftes from him as it were into all the body: to this poynt he knitteth *these words by way of proofe. So that if the proofe haue any kin with the thing proued, the words must néedes import some preeminence in Peter aboue all the rest of the Disciples of Christ. But vnitie of wil, wherein kChrist doth pray that his Disciples may be one as he is one with his Father, is common vnto all, not peculiar to Peter, las Christ himselfe doth shewe. That plaister then of yours hath no vertue in it to salue the sore of Leo. Neither can you cure it indéed with any other. For the vnitie, which the Scriptures doe note in God and vs, is of three sortes: the first of persons in one nature; the second of natures in one person; the third of sundrie natures and persons in one qualitie. In the first is mOne God: In the second is nOne Christ: In the third is oOne church. ⟨p. 49⟩The Lord receiued not Peter into the first vnitie: wherein the father, the sonne, the holy Ghost, are one God. Not into the second: wherein he himselfe consisting of two natures (God, and man) is one Christ. Into the third, wherein the Churche is one with Christ her head, and the Churches members are one amōgst them selues, he did receaue Peter: but in societie with his brethren, not without them in singularitie. pThe multitude of the belieuers were of one hart, and of one soule: They all are qone body, sanctified by one spirit, through the Sacrament of one baptisme, knit to Christ by one faith, to themselues in one loue, to serue togither one Lord, in one hope and expectation of one eternall blisse and glory. So that, of this vnitie, whereof Peters state and nature is capable, apply which you list vnto the wordes of Leo, either vnitie of will, as you seeme to do; or vnity of grace, as r
*Hunc enim in consortium individuae unitatis assumptum id quod ipse erat, voluit nominari.Hunc enim in consortium indiuiduae vnitatis assumptum id quod ipse erat, voluit nominari.
But that which in trueth may be said for him, is, that his meaning was (as uother-where him self doth open it,) that Christ did impart his name of rock and foundation of the church to Peter. Now, some mist of fancy dazzled his eyes, or else he would never have said thereupon, that Christ received Peter into the fellowship of the indivisible unity: and that, in such preeminence, as he received none but him: chiefly, sith he imparted his greater names and titles of xJesus, of 3Christ, of zthe light of the world, one of them to some, the rest to all his servants: neither did he give his name of rock to Peter, or of foundation to Peter only, as shall appear *after. But if yet you see not, that Leo did outreach, in making Peter as it were a fellow-head, a party-rock, and the half-foundation of the Church with Christ: behold a farther fellowship, wherein he joineth Peter as mate and partner with God, a fellowship of power, aGod hath given to Peter a great and a wonderful fellowship of his power: and if he would have any thing to be common unto other princes with him, he never gave, but by him, whatsoever he gave to others. Out of ⟨p. 50⟩all controversy these words do lift up Peter unto the fellowship of that glory of which God is so jealous, that he hath protested bhe will not give it to any other: he hath given it to Christ, who is one with himself, God of God, light of light: if any man presume to join a mortal creature, whomsoever, as companion unto Christ in it, he robbeth Christ of his honour of the only mediator between God and man. And what doth he else, who saith (c as Leo doth) that S. Peters care shineth over Bishops in that their slanderers are defaced; that Peters merit and authority doth strengthen the writings of his servant against heretics: that Peter doth not suffer their persons to be stained, who labour for the catholic faith: that the Popes decrees are made by the inspiration of God and S. Peter: that it must be imputed unto S. Peters works and merits, if any thing be gotten of God by daily prayers: that nothing passeth over unto the chiefest of the Church, no not unto any man, from God, but by S. Peter. Let every Christian hart, whom the zeal of God hath given any warmth unto, and his Spirit wisdom, be judge between you and us:
But that which in trueth may be said for him, is, that his meaning was (as uother-where him selfe doth open it,) that Christ did impart his name of rocke and foundation of the church to Peter. Now, some mist of fansie daisled his eyes, or els he would neuer haue saide thereupon, that Christ receyued Peter into the felowship of the indiuisible vnitie: and that, in such preeminence, as he receyued none but him: chiefly, sith hée imparted his greater names and titles of xIesus, of 3Christ, of zthe light of the world, one of them to some, the rest to all his seruants: neither did he giue his name of rocke to Peter, or of foundation to Peter onely, as shall appeare *after. But if yet you see not, that Leo did outreach, in making Peter as it were a felow-head, a partie-rocke, and the halfe-foundation of the Church with Christ: behold a farther felowship, wherein he ioyneth Peter as mate and partner with God, a felowship of power, aGod hath giuen to Peter a great and a wonderfull felowship of his power: and if he would haue any thing to be common vnto other princes with him, he neuer gaue, but by him, whatsoeuer he gaue to others. Out of ⟨p. 50⟩all controuersie these wordes do lift vp Peter vnto the felowship of that glory of which God is so iealous, that he hath protested bhe will not giue it to any other: he hath giuen it to Christ, who is one with himselfe, God of God, light of light: if any man presume to ioyne a mortall creature, whomsoeuer, as companion vnto Christ in it, he robbeth Christ of his honor of the onely mediator betwéene God and man. And what doth he els, who saith (c as Leo doth) that S. Peters care shineth ouer Bishops in that their slaunderers are defaced; that Peters merit and autoritie doth strengthen the writings of his seruant against heretikes: that Peter doth not suffer their persons to be stained, who labour for the catholike faith: that the Popes decrees are made by the inspiration of God and S. Peter: that it must be imputed vnto S. Peters workes and merits, if any thing be gotten of God by dayly prayers: that nothing passeth ouer vnto the chiefest of the Church, no not vnto any man, from God, but by S. Peter. Let euery Christian hart, whome the zeale of God hath giuen any warmth vnto, and his Spirit wisedome, be iudge betwéene you and vs:
uSermon. 2. in annivers. die. assumpt. suae. Serm. 2. in Nata. Apost. Pet. & Paul.Sermon. 2. in anniuers. die. assumpt. suae. Serm. 2. in Nata. Apost. Pet. & Paul.
whether that to yield such power, such authority, such sovereignty and rule of the Church of Christ, to any Saint in heaven, be not an impairing of the majesty, dominion, and sovereign authority of the king of Saints, the holy one of Israel. It grieveth me to speak so much against Leo: whose learning I do love, and reverence his ancient years. But 1the Ancient of days, is more ancient then he, & must be had in greater reverence: who taught young Elihu 2to reprove his ancients, feven holy Job amongst them, and to say of them, gI will not accept the person of any, neither will I give titles unto man: for I may not give titles: If I should do it a little, he that made me would take me away. Wherefore, I do freely without courtesy of titles and accepting of persons, profess, that I mislike those haughty speeches in Leo: and I think that the mystery of iniquity so wrought through his ambitious advancing Peter, that of the eggs, which he cherished, two of the most venomous cockatrices were bred, that ever poisoned the church of Christ: the one, the Popes supremacy, usurping Princely power over the church and common-weal, with breach of faith to God and man: the other, the worshipping of Saints, wherein that honour is given to creatures which ⟨p. 51⟩ought to be given to the Creator only. One example may show them both, even Hildebrand (called Gregory the seventh in his Popedom) who depriving Henry the Emperor of his Empire, and discharging his subjects of their oath of allegiance, pronounced sentence, with such an invocation of Peter, as a true Christian would tremble to have heard used to any, but to God. hIncline thine ears ô blessed Peter, Prince of the Apostles, & hear me 1thy servant, 2whom thou hast brought up from mine infancy, and 3hast preserved to this day from the hands of the unrighteous, who hate and vex me, 4for my faith in thee. 5Thou canst bear me witness best, and the holy mother of Christ, and thy brother Paul partaker with thee of martyrdom, that I have undertaken the government of the Papacy unwillingly. Not that I thought it robbery to clime into thy See lawfully: but I had rather live in pilgrimage than occupy thy room for fame and glory only.
whether that to yeald such power, such authoritie, such souerainetie and rule of the Church of Christ, to any Saint in heauen, be not an empairing of the maiestie, dominion, and soueraine authoritie of the king of Saints, the holy one of Israel. It gréeueth me to speake so much against Leo: whose learning I doe loue, and reuerence his auncient yeares. But 1the Auncient of dayes, is more auncient then he, & must be had in greater reuerence: who taught young Elihu 2to reproue his auncients, feuen holy Iob amongst them, and to say of them, gI will not accept the person of any, neither will I giue titles vnto man: for I may not giue titles: If I should doe it a litle, he that made me would take mee away. UUherefore, I doe fréely without curtesie of titles and accepting of persons, professe, that I mislike those hawtie spéeches in Leo: and I thinke that the mysterie of iniquitie so wrought through his ambitious aduancing Peter, that of the egges, which he cherished, two of the most venemous cokcatrices were bred, that euer poysoned the church of Christ: the one, the Popes supremacie, vsurping Princely power ouer the church and common-weale, with breach of faith to God and man: the other, the worshipping of Saintes, wherin that honour is giuen to creatures which ⟨p. 51⟩ought to be giuen to the Creator onely. One example may shew them both, euen Hildebrand (called Gregorie the seuenth in his Popedome) who depriuing Henrie ye Emperour of his Empire, and discharging his subiects of their othe of allegiance, pronounced sentence, with such an inuocation of Peter, as a true Christian would trēble to haue heard vsed to any, but to God. hIncline thine eares ô blessed Peter, Prince of the Apostles, & heare me 1thy seruant, 2whom thou hast brought vp from mine infancy, and 3hast preserued to this day from the handes of the vnrighteous, who hate and vexe me, 4
I do confess, (and good cause why) that the charge of the Christian people was committed, and the power of binding & loosing granted unto me, 6not through my deserts, but by thy grace. 7Trusting therefore on this assurance, for the honour and safeguard of 8thy holy church, in the name of God almighty, the father, the son, and the holy Ghost, I throw down King Henry, the son of Henry sometime Emperor (who hath laid hands too boldly and rashly 9upon thy church) from his imperial and kingly government: and I absolve all Christians subject to the Empire, from that oath by the which they are wont to bear faith & allegiance unto true Kings. Do you see to what iniquity their pride, abusing Peters name, and claiming all by him, hath puffed them up? To what usurping over Emperors? To what dishonouring of the Almighty? But of this we shall have fitter occasion to confer, when we come to the question of the worship of Saints. For the other, (to return to the point which we have in hand:) the name of head, in that sense, as it is made a conduit of the gifts of God, to pour them abroad into all the body, is only due and proper unto the Mediator between God & man, the Apostle of our profession, our Saviour Jesus Christ. When the right of this title is called into question: every knee must bow in heaven, in earth, and under the earth, and yield it unto him whom God hath set at his ⟨p. 52⟩right hand above all powers and principalities. Wherefore, I say not, if a man, if Leo, (whom hope of profit might blind, taking himself for Peters heir,) but if an Angel from heaven do give it unto Peter: shall I say iwith the Apostle, Let him be accursed? I will not take on me that sentence: but this I will say, the sin is very heinous▪ How much more heinous, that it is pretended, in show, unto Peter: in deed, by Peters name conveyed to the Pope. For as boldly as Leo applieth it to Peter: so boldly doth ka Cardinal apply it to the Pope. And la Bishop, (venturing further then the Cardinal) not content to vouch that the Pope is Melchizedek, excelling the rest incomparably in priesthood; affirmeth farther of him, that he is head of all Bishops, from whom they do grow as members grow from the head, and of whose fullness they do all receive. Of Christ it is written, that mof his fullness we do all receive: that he is na Priest for ever after the order of Melchizedek:
I doe confesse, (and good cause why) that the charge of the Christiā people was committed, and the power of binding & loosing granted vnto me, 6not through my desertes, but by thy grace. 7Trusting therefore on this assuraunce, for the honour and sauegard of 8thy holy church, in the name of God almightie, the father, the sonne, and the holy Ghost, I throwe downe King Henry, the sonne of Henry sometime Emperour (who hath laide handes too boldly and rashly 9vpon thy church) from his imperiall and kingly gouernment: and I absolue al Christians subiect to the Empire, frō that othe by the which they are wont to beare faith & alleagiance vnto true Kings. Doe you sée to what iniquitie their pride, abusing Peters name, and claiming al by him, hath puffed them vp? To what vsurping ouer Emperours? To what dishonouring of the Almightie? But of this we shall haue fitter occasion to conferre, when we come to the question of the worship of Saintes. For the other, (to returne to the point which we haue in hand:) the name of head, in that sense, as it is made a conduit of the giftes of God, to powre them abroad into al the body, is onely due and proper vnto the Mediatour betwéene God & man, the Apostle of our profession, our Sauiour Iesus Christ. When the right of this title is called into question: euery knée must bow in heauen, in earth, and vnder the earth, and yéeld it vnto him whom God hath set at his ⟨p. 52⟩right hand aboue all powers and principalities. Wherefore, I say not, if a mā, if Leo, (whom hope of profit might blind, taking himselfe for Peters heire,) but if an Angell from heauen do giue it vnto Peter: shall I say iwith the Apostle, Let him be accursed? I will not take on me that sentence: but this I will say, the sinne is verie heinous▪ How much more heinous, that it is pretended, in shew, vnto Peter: in déede, by Peters name conueied to the Pope. For as boldly as Leo applieth it to Peter: so boldly doth ka Cardinall apply it to the Pope. And la Bishop, (venturing further then the Cardinall) not content to vouch that the Pope is Melchisedec, excelling the rest incōparably in priesthood; affirmeth farther of him, that he is head of all Bishops, from whom they do grow as members grow from the head, and of whose fulnesse they do all receiue. Of Christ it is written, that
6gratia tua no• meritis meis.
7Hac fiducia fretus.
8tuae ecclesiae. Sigon. de regno Italiae lib. 9. which better agreeth with the rest, then (as Platina hath it) suae.
9in ecclesiam tuam.
i[…]. 1.8.〈…〉. 1.8.
kJohan. de Tur•ecremat. in Su••m. de Ecclesi• lib. 2. cap. 12.Iohan. de Tur•ecremat. in Su••m. de Ecclesi• lib. 2. cap. 12.
lGull. Durand. in Rationali diviner. officior. lib 2. cap. 1.Gul. Durand. in Rationali diuin•r. officior. lib 2. cap. 1.
that he is othe head of whom all the body being coupled and knit together by every joint given to furnish it, through the effectual power, in the measure of every part, receiveth increase of the body. But to give these privileges unto the Pope, that he is Melchizedek, the head of all Bishops, and of his fullness they do all receive: O Lord, in how miserable state was the Church, when this did go for catholic doctrine? Was not the prophecy then fulfilled, of pthe man who should sit in the Temple of God, as God?
that he is othe head of whom al the bodie being coupled and knit togither by euerie ioint giuen to furnish it, through the effectuall power, in the measure of euerie part, receiueth encrease of the bodie. But to giue these priuiledges vnto the Pope, that he is Melchisedec, the head of al Bishops, and of his fulnesse they doe all receiue: O Lord, in how miserable state was the Church, when this did go for catholike doctrine? Was not the prophecie then fulfilled, of pthe man who should sit in the Temple of God, as God?
Hart. I marvel what you mean to take us up so sharply, as for a heinous matter, that we call the Pope, head of the church: whereas you give that title your selves to the Queen whom it may less agree to. So one that preached to us h•re not long ago in the Tower-chapel, did make a long talk to prove that Christ only is head of the church, and charged us with blasphemy, for saying that the Pope is head: & yet him self praying for the Queens majesty did name her supreme head of the church of England: wherein we smiled at his folly. For if it be no blasphemy to call the Queen head: why should it be blasphemy to call the Pope head?
Hart. I maruell what you meane to take vs vp so sharply, as for a heinous matter, that we call the Pope, head of the church: whereas you giue that title your selues to the Quéene whom it may lesse agrée to. So one that preached to vs h•re not long agoe in the Tower-chappell, did make a long talke to proue that Christ onely is head of the church, and charged vs with blasphemy, for saying that the Pope is head: & yet him selfe praying for the Quéenes maiesty did name her supreme head of the church of England: wherin we smiled at his folly. For if it be no blasphemy to call the Quéene head: why should it bée blasphemy to call the Pope head?
Rainoldes. We give unto her Highness the title, not of head, but of qSupreme governor: and that upon how just ground of Gods word, and high commission from the highest, it shall in ⟨p. 53⟩*due place be showed if you will. As for the Preacher, whom you mention: I had rather you would deal with me by public monuments and writings of our church, as I do with you, then by reports of private speeches: for perhaps you fancied more then he said: perhaps he said so much that you were glad to smile it out with that fancy. But if your report of his Sermon be true, it is likely that he gave the name of head to the Queen in the same meaning that we do the title of supreme governor, which I will prove to be godly: and he denied the Pope to be head in an other meaning, in which that name belongeth unto Christ alone, condemning them of blasphemy who give it him so. And they, who did smile hereat, as at folly, because they were Papists, might, if they were Paynims, smile at the scriptures too: which do give the title of 3Gods unto governors, and yet condemn them who have sother Gods beside the Lord. For if it be, no blasphemy to call the Magistrates Gods: why should it be blasphemy to call tMercurius and Jupiter Gods? Is not this your reason? But our doctrine as it is holy and true, so it is plain: if men will rather learn it humbly, as Christians, then laugh at it as Lucians, or, as Julians, revolt from it. For we teach uthat Christ is the head of the church, as he doth quicken it with his spirit, as he is the light, the health, the life of it: and is present always to fill it with his blessings, and with his grace to govern it. In the which respects, because xthe Scripture giveth the name of head to Christ alone, by an excellency: thereof we so conclude, that he is the only head of the church. For otherwise, we know, that (in an other kind and degree of resemblance) they may be called heads, who have any preeminence of place or government over others. As in the Hebrew text we read ythe heads of the Levites, for the chief of them: and, zthe priest the head, that is to say, the chief Priest. After the which sort, I will not contend, if you entitle Bishops heads of the churches, as aAthanasius doth: and bGregory, when he had named our Saviour Christ the head of the universal church, he calleth Christs ministers as it were heads:
Rainoldes. We giue vnto her Highnes ye title, not of head, but of qSupreme gouernour: and that vpon how iust grounde of Gods word, and high commission from the highest, it shall in ⟨p. 53⟩*due place be shewed if you will. As for the Preacher, whom you mention: I had rather you would deale with me by publike monuments and writings of our church, as I doe with you, then by reports of priuate spéeches: for perhaps you fansied more then he said: perhaps he said so much that you were glad to smile it out with that fansie. But if your report of his Sermon be true, it is likely that he gaue the name of head to the Quéene in the same meaning that we doe the title of supreme gouernour, which I will proue to be godly: and he denied the Pope to be head in an other meaning, in which that name belongeth vnto Christ alone, condemning them of blasphemy who giue it him so. And they, who did smile hereat, as at folly, because they were Papists, might, if they were Painims, smile at the scriptures too: which doe giue the title of 3Gods vnto gouernors, and yet condemne them who haue sother Gods beside the Lord. For if it be, no blasphemy to call the Magistrates Gods: why should it bée blasphemy to call tMercurius and Iupiter Gods? Is not this your reason? But our doctrine as it is holy and true, so it is plaine: if men will rather learne it humbly, as Christians, then laugh at it as Lucians, or, as Iulians, reuolt from it. For wée teach uthat Christ is the head of the church, as hee doth quicken it with his spirite, as he is the light, the health, the life of it: and is present alwayes to fill it with his blessinges, and with his grace to gouerne it. In the which respects, because xthe Scripture giueth the name of head to Christ alone, by an excellency: thereof we so conclude, that he is the onely head of the church. For otherwise, we know, that (in an other kinde and degrée of resemblance) they may be called heads, who haue any preeminence of place or gouernment ouer others. As in the Hebrue text we reade y
qThe oath of the […] li. 5. c. 5.The othe of the 〈…〉 li. 5. c. 5.
Peter of Rome: and that Peter of Rome did send his messengers vnto English, French, Dutch, and other nations, to call them to the Councell of Trent. Not Peter
now doth put in stéed thereof, regalia sancti Petri, the roialties of S. Peter. Such praies your Eagles take, though you do count them flyes. But let them be flyes or fowles, I wil not striue. Onelie this I say, let the wise consider it, and marke the degrées of encrease in the Papacie, and they shal perceiue in this (what shall I call it) of Saint Peters name, that although it were not any of the greatest, it was one of the finest trickes of spiritual coosinage, that hath enriched the Pope, and set the Church of Rome so hie.
Felinus Comment. in c. Ego N. episcopus de jureiurando.
Felinus Comment. in c. Ego N. episcopus de iureiurando.
pc. Ego N. Episcopus. Papatum sanctae Romanae ecclesiae & regulas sanctorū patrum adiutorero ad defendendū & retinendum.c. Ego N. Episcopus. Papatum sanctae Romanae ecclesiae & regulas sanctorū patrum adiutorero ad defendendū & retinendum.
*Pope Gregory the 7. Mat. Paris in Henrico tert.
17Pope Gregory the 13. in bulla ad Mauricium episcopum Imelacensem.
Christ receiued Peter into the felowship of the indiuisible vnity: is a shifte to shield him from a iust reproofe. Let his owne Discourse speake, and it wil graunt it.
Christ did pray for also, and some will like that better: none of these doe reach vnto that maiestie, which Leos wordes aspire to by giuing him the felowship of the indiuisible vnitie. Yet God forbid that any man should suspect of him, that he meant vnitie, either of nature with God, or of person with Christ. He hath deserued better,
Thou canst beare me witnesse best, and the holy mother of Christ, and thy brother Paule partaker with thee of martyrdome, that I haue vndertaken the gouernmēt of the Papacie vnwillingly. Not that I thought it robbery to clime into thy See lawfully: but I had rather liue in pilgrimage thē occupie thy roome for fame and glorie only.
