Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	body_n	eye_n	member_n	7,130	5	8.1858	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10345	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.	Rainolds, John, 1549-1607.; Hart, John, d. 1586. aut; Rainolds, John, 1549-1607. Sex theses de Sacra Scriptura, et Ecclesia. English. aut	1584 (1584)	STC 20626; ESTC S115546	763,703	768

body and he alone performeth the dutie of an head vnto it by giuing it power of life of feeling of mouing and him hath God appointed to be the head to the Church and by him all the body furnished and knit togither by iointes and bandes encreaseth with the encreasing of God Hart. We graunt that Christ is properly the head of the church the principall and quickning head But this head is imperiall so to terme him and inuisible The Pope is a visible and ministeriall head yet in truth a head also For of the head there are two dueties the one to bee the fountaine out of the which there floweth life into the rest of the body the other to direct by his rule and power the outward functions of the body The former duety doth agree to God alone and Christ. The later to the seruice and ministery of men too Rainoldes This your answere of two heades doth stand with more reason then his who said that Christ and Christes vicar Peter and Peters successor the Pope are all but one head of the church Howbeit so to make a twofold head as you do by the variety of two dueties it is not to diuide but to rent a sunder the dueties of the head and to make the Pope a head imperiall rather then a ministeriall For by rule and power to direct either the inward or outward functions of the bodie is the chiefe and proper function of the head agréeing to that head alone that giueth power of life and féeling and mouing to the body Wherefore sith Christ hauing bound him selfe by his promise to be with vs vntill the end of the world doth giue this power vnto his church by the effectuall working of his holy spirite which doth quicken both the whole and euery member of his body they who do diuide the preeminence of this duety betwéene him and the Pope allotting to him the inward to the Pope the outward functions to be directed deserue to be attainted of treason against the Lord. For séeing that to exercise this rule and dominion is a prerogatiue royall and proper to the king of kings to giue it either in whole or in part to any subiect can not be a lesser offence then hie treason Hart. If you account this to be treason against the Lord and do attaint vs of it You must attaint him selfe of it who by his word hath brought vs to it For S. Paule comparing the church vnto a body to shew the sundry giftes of Christians and in their sundry giftes their seuerall dueties by the similitude of members doth mention a head amongst them The e●e cannot say vnto the hand I haue no neede of thee nor the head to the feete I haue no neede of you Here the name of head must by al likelyhood bee meant of the Pastor in respect of the flock But it cannot be meant of Christ. For he may say to vs I haue no neede of you and so he willeth vs also when we shal haue done all things that are cōmanded vs to say we are vnprofitable seruants It must be meant therefore of Peter in respect of the rest of the Apostles and by consequent of the Pope in respect of all Bishops Rainoldes If Paule had so meant it either of Peter or of the Pope he had a tongue of the learned he could easily haue so expounded it But in the applying of his similitude to his purpose he sheweth that he meant by the name of head them who had the greatest graces of Gods spirite by feete hands and eies them who not so great though greater some then other Hart. Them who had the greatest Nay the name of head doth shew it must be one and that one visible head which wée call a ministeriall head vnder Christ proportionable to the body of Christ I meane the Church Of the which visible and ministeriall head those wordes of S. Paule may bee truely verified The head cannot say to the feete I haue no neede of you Rainoldes Indeede if the Pope be signified by the head those words will fitte him well For Cardinall Poole discoursing on the same reason of the Popes supremacie doth make as him the head so kings to be the féete And it is true the Pope can not say to kings I haue no neede of you It would bée hard going for him if they were not But if because Saint Paule doth in that similitude mention a head therefore there must be one visible head proportionable to the body of Christ that is the Church then because S. Paule doth mention the féete there must bee néedes also two visible féete by the like proportion Now I would gladly know of you Maister Hart which you will make the two féete of your church The Emperour I trow must be the right foote The left who The king of Spaine What shall the French king do then It is well that the king of Scots is no member of it nor the king of Denmarke Marry we had newes of the king of Swethland that Iesuits had conuerted him Shal he be the left foote Or shall the king of Poleland set in a foote for it Or is the king of Boheme nearer it There is a king of Bungo too who is reported to protect your religion in his countries and likewise the Great Turke other princes of Mahomets sect they may be féete in time also But how many féete may this body haue May it haue sixe seauen eight may it haue twentie visible féete and may it not haue ten not foure not two may it haue but one visible head Hart. Cardinall Pole compareth kinges vnto féete not as though they were the lowest partes of the church for hée counteth them as speciall members though not heads but because the church in the course of her growth was last of all increased with them as with féete and so did make an end of growing Rainoldes Then in Saint Paules time the church had no féete but a head without them And what doth he meane to saye that the head could not speake to the feete when it had no féete to speake too Hart. Yes it had féete then but of an other sort For they who were of lower degrees and meaner giftes in the church of Christ are resembled to féete in comparison of others who were in those respects as hands and eies aboue them Rainoldes And do you thinke the church had but two such féete Or had it many hundreds For christians were growne long before to thousands and it is not likely the most of them were eyes and hands Hart. It had no doubt many But you must not racke the members of similitudes beyond the principall pointes whereto they are applied and meant For els you might infer too that the church must haue but two eies and two hands because a mans body to which S. Paule resembleth the church hath no more Rainoldes As you say Yet

this is the mould of your owne reason wherein you cast the church to haue one visible head proportionable to the body A fansy more proportionable to the limmes of Popery then to Saint Paules doctrine touching the body of Christ. For his drift and purpose therein is to shew that as a mans body is made of sundry members which are not all as excellent one as an other the hand as the head the foote as the hand yet they are ioined togither to care one for an other all to maintaine the bodie so the bodie of Christ that is to say the church consisteth of sundry Christians as members some of greater gifts and callings then some the Apostles then that teachers the teachers then the helpers yet al ioyned together to loue and serue one an other and kéepe the church in vnitie wherby it is manifest first that in naming the head he considereth it not as a head properly but onely as a principall member For so he applieth it naming all Christians members and calling them the bodie of Christ he putteth Christ to be the head Next that by the name of head so considered hée meaneth no one man but all the Apostles as them who were indued with the chéefest gifts and placed in the highest function UUherefore if that word be strained to the vttermost as far as by the text it may the proofe that it yeldeth will argue a preeminence of the Apostles in generall ouer the inferiour members of the church but no power of Peter ouer the rest of the Apostles much lesse of the Pope ouer his fellow-bishops Hart. Yet this it doth proue that the name of head is not so giuen vnto Christ but that it may be giuen vnto a mortall man also Not as a head properly you say but as a principall member And what said I els For I graunted that Christ is properly the head of the church the Pope improperly Yet you reproued me for it Rainoldes I reproued you not because you gaue the title of head vnto the Pope for hee should be a pastour of the church of Rome and pastours for their giftes aboue the members of their churches ought to be like heads though many of them be tailes as the prophet calleth them but because you named him head of the whole church and that in such sort as it is due to none but Christ. For though you graunted Christ to be the quickening head that is to say the fountaine whence there floweth life into the rest of the bodie yet you gaue the Pope this soueraintie of headship that he should direct by his rule and power the outward functions of the bodie Wherein as of the one side you debase the worthinesse of his gifts who giueth vs Pastors and Teachers in that you doe appoint them to guide onely the outward functions of his bodie whereas he hath giuen them to the ful perfiting of his Saintes so of the other side you detract somewhat from the soueraintie of Christ when you giue his seruants dominion to guide his church by rule and power whereas they are ordeined to the worke of the ministery Wherfore howsoeuer you alay the title which you giue the Pope and say you call him head not properly but improperly a ministeriall head yet you doe imply that in this improperly which can agrée to none but him that properly is a head a head that doeth quicken guide and moue the bodie Euen as in your Canon lawe it is said of Peter The Lord did commit the charge of preaching the truth vnto him principally to the intent that from him as it were from a certaine head he might powre abroad his gifts as it were into all the bodie Hart. These wordes that you reproue in the Canon lawe are the wordes of a man of singular wit and iudgement famous both for holinesse and learning Saint Leo an auncient father who did flourish aboue a thousand yeares ago 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 while they liue in the flesh haue some contagion of the flesh and learning may puffe vp as it did the Corinthians and the best wittes are soonest tainted with ambition yea Iames and Iohn the sonnes of thunder desired superioritie and Rome a great Citie did nourish great statelinesse and that euen in the Bishops of that Citie before Leo. So they louing preeminence as Diotrephes did tooke all occasions to get it and sought some colours to mainteine it Wherefore as one in Tully 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 heires The Epistles and Sermons of Leo haue manifest markes of this affection as to giue a taste of them The Lord did take Peter into the feloship of the indiuisible vnitie and Wee acknowledge the most singular care of the most blessed Peter for vs all in this that God hath loosed the deceites of all slaunderers and My writings be strengthened by the merite and authoritie of my Lorde most blessed Peter the Apostle and Peter 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 We beseech you and aduise you to keepe the thinges decreed of vs through the inspiration of God the Apostle most blessed Peter If 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 He 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 S. Peters right their dignitie Saint Peters honour their statelinesse S. Peters reuerence subiection to them subiection to S. Peter A message from them an embassage from S. Peter Things done in their presence done in S. Peters presence Landes and possessions giuen them giuen to S. Peter And when they would haue kingdomes Princes must get them for S. Peter Their territories and Lordships S.

followed and he must be refused As by D. Stapletons example in S. Austin I shewed ere-while Rainoldes S. Austin was against you then But if he make for you though he be alone you will leaue all and follow him whereof you giue notable proofe in the diuision of the ten commandements For the second commandement against the worship of Images Thou shalt not bow downe to them nor worship them because the words are sharpe and rip the hart strings of your church whose spirituall hooredomes doo passe the hoordomes of Iezabel and all your temples are stewes of them therfore you omit it in praierbookes and catechismes to salue the matter least thereby we should haue no more thē nine commandements you cut the tenth into two Now for this S. Austin is all in all with you the rest of the Fathers go for naught Yet the rest expound it literally as it were S. Austin fansied a mysterie that the number of three commandements touching God might betoken the Trinitie Thus vnder the colour of one Fathers iudgement against all the rest you conceale the second commandement from the people least your vile idolatrie or imagedoulie as you smooth it should grow by the hearing thereof into mislike Indéede whatsoeuer you say of the Fathers to bleare the peoples eyes you vse them as marchaunts are wont to vse their counters Sometime they stand with you for pence sometime for powndes euen as they be next and readiest at hande to make vp your accountes Hart. UUhy Thinke you that none but S. Austin onelie hath so diuided the commandements Rainoldes I finde none alleaged of your Schoolemen but him Hart. You may For Clemens Alexandrinus is alleaged also by Father Robert in his Dictates vpon S. Thomas Rainoldes Clemens is smally bound to Father Robert for alleaging of him Neither will he get credit nor you aduantage by it For Clemens though he number no more then three commandements touching our duetie towardes God yet neyther doth he number any more then six touching our duetie towardes man and of the tenth he maketh but one which you make two So that through omitting the second commaundement as part annexed to the first Clemens found no more commandements then nine whereas the scriptures number ten UUherefore either Clemens maketh nothing for you or at least no more for you then vs. Hart. Yes For the later place of sixe commaundementes wherein Clemens maketh for you is corrupted The former is sound wherein he maketh for vs. Rainoldes Iust. For Father Robert saith so And hee belike is Pythagoras All the proofe is He said it Else what reason haue you why the later place if Clemens be corrupted should be thought rather to be corrupted then the former This was wont to be with young Logicians in Oxford a schoolers tricke at Paruis to say that the place in Aristotle is corrupted when they could not vnloose a knotte In déede your latin either translatour or printer hath corrupted Clemens in the chiefe place that he doth make for vs against you Which I say not as father Robert doth vpon my word without proofe but the verie drift and course of Clemens treatise and the greeke copie agréeing fullie with it conuinceth it to be so As for the repugnancie that is betwéene these pointes in the true copie of Clemens it séemeth not to haue growne of either place corrupted but of an ouersight slippe of memorie in Clemens by reason of a digression which he fell into vpon occasion of the precept to sanctifie the Sabbath day And this is the likelier because there is some bodie touched by Origen for so diuiding the commandements and we find not anie that hath diuided them so before Clemens who was Origens maister Which also father Robert himselfe hath obserued Wherefore you may not looke for anie helpe at the hands of Clemens S. Austin you must stand alone with and folow one against all Hart. No doubt there be more of that mind then he although I know not who they be For Torrensis a learned Iesuit saith that this diuision of the ten commandements three of them to touch our duetie towardes God and seuen towardes man is a point of doctrine very common and familiar both vnto S. Austin and to all antiquitie UUhereby you may see that S. Austin is not alone of that iudgement Rainoldes Nay I see not that But I see an other thing which it were reason that you should sée also Hart. UUhat is that Rainoldes I sée that the Iesuit maketh no conscience of lying so that it be for aduantage as a lewd person professeth in the poet For whereas the commandements which touch our duetie towardes God are noted to be foure and that of Images one of them by the chiefest autours and witnesses of antiquitie first by the Hebrues as Philo and Iosephus shew who haue still continued of the same mindes as it may séeme in their posteritie next by the Grecians Gregorie Nazianzen Origen Athanasius Chrysostome or whosoeuer was autour of the worke vnperfit vpon Matthew thirdlie by the Latins S. Ambrose S. Ierom and one more auncient then they both the autour of the questions of the olde and newe Testament neuerthelesse this Iesuit as though his face were hardned like the face of an harlot blu●heth not to say that antiquitie that all antiquitie doth affirme the contrarie Hart. You are perswaded too hardly of Torrensis I can not think that he would pretend al antiquitie vnlesse he had known if not all yet the most to be of that mind Rainoldes You haue conceiued too lightlie of Torrensis I can not thinke that he would alleage not one witnesse out of all antiquitie if he had known anie of that mind in déede Chieflie séeing that he is so ambitious in citing Fathers when he hath them that to proue the church was builded vpon Peter hee quoteth no lesse then eight and fortie places out of Doctors and Councels to let go other writers which he saith he passeth ouer But graunt there is perhaps some one or two or three or foure whom your Iesuits haue not found yet that are of S. Austins mind in that point If fewer of the Fathers expound a place of scripture contrarie to more of them which shall we folow thē the lesser or the greater number Hart. The greater number For a few may bee deceiued more easely then many Rainoldes Then must you bidde your Schoolemen nowe adieu and agree with vs in the diuision of the commandements though we giue you Clemens whom father Robert citeth and three or foure voices more Howbeit I can not vrge you to do it vnlesse that you doo it vpon surer ground because this ground is slabbie and the rule vnsure for men to walke on For that the greater number of the Fathers expoundeth Scriptures woorse sometimes then

ad Ianuar cap. 1. n Ioh. 19.34 o Augustin de s●mb ad catechum●nos lib. 2. cap. ● * Gemina sacramenta ecclesiae p Durand de S. P●rtian in 4. Sent. distinct 26. quaest 3. q In 4. Sentent dist 7. art ● quaest 2. r Summ. Theologic part 4. quaest 5. membr ● art 2. membr 3. art 2. 1 Sola duo principalia 2 A Domino in●●ituta per se ipsum s Sacrarum ceremoniarum Romanae ecclesiae libri tres t Pontificale Romanum in tres distinctum partes u Missale Romanum in rubricis Missalis ritibus celebrādi Missam defectibus circa Missam occurrent●bus x Exodus Leuiticus and Numbers y Exod. 28.40 z Innocent Mysterior Missae lib. 1. cap. 53. l. 2. c. 7. 1 Nostra opera sunt inquinata vtcunque speciosa vide antur 2 Prophetica oblatio per se munda est * Per se. a Mal. 1.11 b Exod. 2● ver 36. c ver 38. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Reu. 8.3 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Phil. 2.13 f Rom. 8. ver 21. g ver 18. h Luk. 20. ●7 i Gal. 5.17 k Rom. 7. ver 23. l ver 24. m Deut. 4. ● 12. ●2 n Iam. ● 10 o Luk. 17. ver 9. p ver 10. q Gal. 3.10 r Iam. ● 2 s Mal. 1.7 t 1. Pet. 1.19 2.22 u Heb. 9.25 ●3 12 x 1. Pet. 2.5 y Leu. 22.22 z Tit. 1.15 a Hab. 1.13 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Leu. 22.20 c Esai 66.20 d Rom. 15.16 e 1. Tim. 2.8 f Mal. 1. ver 8. 13. g ver 7. 12. h ver 10. 13. i Mal. 3.4 k Rom. 12.1 Phil. 4.18 Heb. 1● 16 l Tertullian aduers Iudaeos m Contr. Marcion l. 3. 4. n Augustin contr aduersar leg lib. 1. cap. 18. contr lit Pe●ilian lib. 2. cap. 86. o Hieron in Zachar. cap. 8. p Euseb. demonstrat Euang lib. 1. q Tertullian aduers. Iudaeos r Euseb. demonstrat Euang lib. 1. s Irenae lib. 4. cap. 32.33 34. Iustin. Mart. in Tryphon t Theodoret. in Malach. cap. 1. Cyrill de adorat in spirit verit 1 Vic●●ma hic existens Victima is a liue thing killed to be sacrificed Which word he applyeth to the sacrifice of the Masse because he maintaineth that Christ there is killed and sacrificed to God his father Alan de ●●charist sacrific cap. 11. ver● mactatur ac immolatur u Euseb. demonstrat Euang lib. 1. x Iren. lib. 4. cap. 34. Tertullian contra Maccion lib. 4. y In that he saith of Austin licet libro secundo contra literas Petiliani de sacrificio laudis exponat z Contr. liter Petiliani lib. ● cap. ●6 a Contr. aduersar leg lib. 1. cap. 18. 20. b Chrysost. contr Iudaeos orat 2. Hic●o● in Malach. cap. 1 Cyprian lib. 1. cap. 16. contr Iudaeos and the rest alleaged 2 Argumenta valida plané bona c The Apologie of the English Seminaries chapt 6. d 1. Cor. 10.16 11.24 e Lib 5. epist. 33 * Paulinam coniunxit sibi breuique missam fecit f In Caligula cap. 25. g Concertat eccles Cathol in Angl. aduer Caluinop Purit h De interpret i Cor. 10.16 k Act. 8.9 13.6 l Mat. 2.1 m Ambr. de sacram l. 4. c. 6. l. 5. c. 4. Hieron ep●st ad Lucin. apolog ad Pammach pro libris contr Iouinianum 1 Ca●echumeni In Liturg. Ba●il Chryso●t 2 Abstenti Cyprian de Oration Domin n Concil Carthag 4. c●n 84. vsque ad missam catechumenorum August serm de temp 237. Ecce post sermonem fit missa catechumenis manebunt fideles o Isidor orig lib. 6. cap. 18. * As the word remissa is vsed for remissio Tertullian contr Marcion lib. 4. Cyprian de bono patient Augustin de baptism contr Donatist lib. 3. cap. 18. p Sess. 22. cap. 6. 1 Fideles adstantes q Registr l. 2. ep 9. 93. Ad. 3. interrogat August r Gregor Dialogor lib. 2. cap. 2● 2 Si quis non communicat det locum Non communican●es ab ecclesia exibant s When Leo the great ep ●1 cap. 2. tooke order for laying ●ao M●sses the● one in a day in one Churche were they not Masse priests that said those Ma●sse●● sait● Allen in the margent of his Apolog●● in English The last of which words are thus in his Latin Num sorté erant sacerdotes Missificante●● that is to say were they Masse priests An errour of the Latin but speaking truer then the English and very happily gainesaying it For the Masses spoken of by Leo were communions celebrated by Ministers at whose hands the people receiued the sacrament both of the body and blood of Christ which they be not at the hands of Masse-priests Leo serm 4. de quadragesima t Greg. lib. 2. ep 9. 93. lib. 7. ep 63. ind 2. lib. 11. ep 56. Ad 3. interrog August u Bed histor lib. 1. cap. 29. x Rom. 11.13 y Eph. 4.11 1. Cor. 9.1 Gal. 1.1 z Lib. 7. i●dict 2. epist. 63. 1 Halleluia 2 Kyrie eleeson 3 Christe eleeson 4 Orationem Dominicam post 〈◊〉 lib. 11. ep 56. Simia quám similis turpissima ●esti● nobis b Matt. 26. ver 26. c ver 27. 1. Cor. 11 2● d 1. Cor. 14.16 e Gegor in libro Sacramentor f 1. Cor. 11.1 g Gregor lib. 7. ind 2. ep 63. 5 Mos Apostolorum fuit vt ad ipsam solummodo orationē Dominicam oblationis hostiam consecrarent 6 Precem quam Scholasticus cō posuerat 7 Quorum meritis precibusque concedas 8 Locum refrigeri● lucis pacis h Matt. 23.10 i Matt. 3.15 Ioh. 8.46 19.30 k Heb. 4.16 7.25 9.12 l Reu. 14.13 m Col. 1.12 n Esai 57.2 o Luk. 16 1● p Matt. 19.8 9 Quotquot ex hac altaris participatione sacrosanctum filij ●ui corpus sanguinē sumpserimus q Amalat For●unat de e●clesiast offic praefat al● Walafrid Strabo de rebus ●ccles cap. 22. Microlog de eccles obseruat c. 19. 1 Offeruntur a populo o● lationes vinum e quibus in altari pon unt●r vt sacrent●r Greg. in lib. sacrament Of the which it is said in the Canon of the Masse haec dona haec munera haec sacrificia illibata 2 Sacrificium laudis Whereof the Canon saith memento Domine omnium circum adstantium qui tibi offerunt hoc sacrificium laudis pro se suisque omnibus 3 Quam oblationem tu Deus benedictam acceptabilemque facere digneris vt nobis corpus sanguis ●iat Iesu Christi 4 Panem san ctum vitae aeternae calicem salutis perp●tuae r Luke 22. ver 19. 20. 5 Super qe●●●●opitio ac se●eno vultu respicere digne●●● accepta habere sicuti accepta habere dignatus es mu●era pueri tui iusti Abel