A10345:959
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. It was to kill them, I am sure. And so, by your reason, the law commanded men to kill their enemies also, not to hate them only. But in truth they were not charged to hate them, though they were charged to destroy them. For, the inhabitants of the land of Canaan whom God did will them to ⟨p. 369⟩destroy, the Hittites, and Amorites, and Jebusites, and the re•t, were destroyed hfor their wickedness, itheir idolatries, their sorceries, kand other horrible abominations. It was a punishment then and judgement of God, which the Israelites did execute in putting them to death. Now, to punish the wicked, is to do them good, For (as natural reason taught la Philosopher) vices in the mind, are, as diseases in the body; and punishments, as medicines. So that, as for a sick man to drink a bitter potion, or to be lanced, or seared, it is good, though it be grievous: in like sort, to be punished, is for a lewd person. Therefore when the Israelites did punish and destroy the inhabitants of Canaan: they did not hate them in so doing; at least they were not charged to hate them. For, to hate a man, is to wish him evil. To punish an offender, is to do him good. The charge of the Israelites was that they should punish them. In that they were therefore charged to destroy them, they were not charged to hate them. And this is yet plainer by the new Testament. Where, though mwe be charged to hate no man living, but to love all: yet nthe sword is left to execute vengeance on him that doth evil. Wherefore (to return unto the point in question) when the Scribes and Pharisees made that wicked gloss, Thou shalt hate thine enemy: they taught against the law. And so did they too, when they taught, that evil and sinful affections are not forbidden by the law. You say they taught less therein then the law, but they taught not against it. I say, they taught against it, because they taught less. For it is written,