A10345:533
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.
Londini: printed by John Wolfe, 1584Londini: printed by Iohn Wolfe, 1584
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. I liked his judgement in the general point, ⟨p. 192⟩touching the sufficiency and perfectness of scriptures: which (I know) you like not, though you make greater semblance of liking him, then I. If in the particulars I mislike somewhat, let the blame be laid upon the blame-worthy: not me, who stand to that which he hath spoken well; but him, who falleth from it. For, laying his foundation as it were, on a rock: he buildeth up his house beside it, on the sand. That scripture is sufficient, alone, against heretics, so that it be taken in the right sense, expounded by the rules of the Catholic faith: this hath he well avouched, as on the rock of Gods word. But, that the rules of faith, and sense of the scripture must be tried and judged by the consent, antiquity, and universality of the Church: this hath he added not so well, as on the sand of mens opinions. The difference of the points may be perceived by S. Austin: who joining in the former of them with Vincentius, doth leave him in the later. For 1Austin, as he setteth the ground of religion in the right sense and Catholic meaning of the scripture: so teacheth he that this must be known and tried by the scripture it self, the infallible rule of truth; not by the fickle minds of men. And, to have taught hereof as Austin doth, it had agreed best with the foundation of Vincentius: which maketh 2the rule of scriptures, alone, sufficient for all things. But because the weaker and ruder sort of Christians, have not skill to know the right exposition of scripture from the wrong: therefore he, tempering him self to their infirmity, doth give them outward sensible marks to know it by. Wherein he dealeth with them, as if a Philosopher, having said that a man is a reasonable creature, should, because his scholars cannot discern of reason (whereof the show is such in many brute beasts, that lsome have thought them reasonable) describe him more plainly by outward marks, and accidents, as namely, that he hath two feet, and no feathers. They report, that mPlato defined a man so: a man, is a living creature, two-footed, un-feathered. For which definition when he was commended, Diogenes took a Capon: and having plucked his feathers off, did bring him in to the school of Plato, saying, This is Plato's man. The holy word of God is the same in the Church, that reason is in a man.