A10345:683
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.
Hart. I know that the mystical senses of the scripture are of no strength to convince an adversary. But the literal sense of that which I alleged doth prove the point in question. For there lieth often times, within the literal, an other sense hidden: which is not directly uttered, and plainly, but is gathered and inferred by the force of argument. As, for example, sGod said to comfort Moses and the Israelites, I am the God of Abraham, the God of Isaac, and the God of Jacob. These words in the first sense, do signify the covenant that God made with Abraham and with Abraham's seed, whom he chose to be his servants, and promised he would be their God. But tChrist allegeth them to prove (against the Sadducees) the resurrection of the dead. Which he doth conclude by consequence of reason. God is not the God of the dead, but of the living. He is the God of Abraham ▪ Therefore Abraham is not dead. Abraham is a man consisting of two parts, the soul and the body. If Abraham then live, and yet his body be dead: his body must rise again, to the end that God may justly be called the God, not of Abraham's soul, but of Abraham. Wherefore, in that God is called the God of Abraham, it followeth (by discourse) that the bodies of men shall be raised from death to life. Is not this reason contained in the literal sense of the scripture, from which it is deduced?