Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	aaron_n	bear_v	people_n	25	3	4.0783	3	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

and doctrine Wherefore sith the Pharises were so well estéemed did swarme in Iurie it is not to be thought but that other tribes had some of that profession chiefely the tribe of Iuda Hart. If Iuda if Beniamin if other tribes had of them much more by all likelihood had the tribe of Leui. And them might our Sauiour specially meane not generally all in saying The Pharises doo sit vpon the chaire of Moses As if I should say that the Catholikes sit vpon the chaire of Christ you must not thinke I meane of Catholikes who be scholers but of Catholikes who be teachers of Catholike Priestes and Bishops Rainoldes Your answere hath reason For as S. Paule was a Pharise-scholer so was Gamaliel a Pharise-teacher And that there were Pharises of the Priestes Leuites the scripture sheweth saying that the Iewes sent Priestes and Leuites from Ierusalem to talke with Iohn Baptist and they who were sent were of the Pharises Wherefore that the Pharises did succeede Aaron the likelihood is great That the Scribes greater For they expounded taught the law of God whence they were also called now Doctors of the law now Lawiers by duetie and office Whereupon when Herode desired to know where Christ should be borne he gathered togither all the chiefe Priests and Scribes of the people to learne it of them It is most likely then that they succéeded Aaron too as did their predecessor Ezra the Scribe prompt in the law of Moses Yet your Doctor Genebrard saith that the Scribes were lightly of the tribe of Simeon and they with the Pharises are said to haue sate in the chaire of Moses as who had thrust them selues into it being emptie while the Priestes abusing the riches of the Church did forsake their duetie Hart. If Genebrard or any other of our Doctors haue a conceit of his owne what is that to me I folow the receiued s●ntence of the Church that the Scribes and Pharises came into the chaire of Moses by succession and not by intrusion But why do you agréeing with me in this point reproue it in my argument Rainoldes I reproued it not The point which I reproued was that you expounded the wordes of Christ so They sate in the chaire of Moses that is they did succeede Aaron Which exposition is erroneous and verie dangerous to the truth though the danger of it not so apparant in it selfe as in the consequent For it is the mother of a greater error Hart. And how would you haue it expounded I pray Rainoldes According to the word and meaning of Christ. The Scribes and the Pharises sit in the chaire of Moses that is they teach the law of Moses For as Moses him selfe receiued it of God to teach it the children of Israel and he did so in like sort the Priestes and Leuites after him were vsed to reade it in the assemblies of the people and to expound it To this end their synagogues were built in euery citie and euerie Sabbat day they met there as it is written Moses of olde time hath in euerie citie them that preach him being read in the Synagogues euerie Sabbat day Now they who did teach were wont to teach sitting which appeereth by our Sauiours example in the temple in the synagogues in other places Wherfore the Scribes and Pharises of whom there were some in euerie towne of Galile and Iurie and Ierusalem to discharge this duetie are said to haue sate in the seat of Moses or chaire as we terme it because they did teach the same which Moses did euen the law of God deliuered to Moses Hart. The matter is not great whether you expound it thus or as we doo Rainoldes Yes For it foloweth of your exposition that the Scribes and Pharises said well in all things which they said because they did succeede Aaron and so that succession which is the marke you shoote at hath certaintie of doctrine and faith knit vnto it Whereas the right lesson which you should gather thence is that the Scribes and Pharises said well in all thinges which they said out of the word of God and so that Gods word is simplie true and certaine but men ordeined to teach it must be heard no farther th●n they agree with it And this might D. Stapleton haue learned of the same Fathers whom he cited but that he rather readeth them to mainetaine a faction then to learne the truth For Austin doth interpret the chaire not of succession but of wholsome doctrine in the which they sit who speake the good things of God we are willed to heare God speaking by them when we are willed to do the things which they say For in sitting on Moses chaire they teach the law of God therefore by them God doth teach But if they would teach their owne things saith Austin heare them not obey them not So doth Chrysostome expound it Doo all things which the Scribes and Pharises say you must doo for they preach not their owne things but the things which God commaunded by Moses So doth Origen apply it to them who teach the faith aright with a speciall clause that Christians if they see a preacher liue ill and haue not to charge him with teaching ill doctrine they must frame their liues according to his words not deedes If they haue not to charge him with teaching ill doctrine as if he should say that who soeuer teach ill doctrine they sit not in the chaire of Moses Let them succéede Aaron neuer so directly yet if their doctrine be ill they sit not in the chaire of Moses Whereby you may sée the wretched state of that argument of which you made so great vaunt For the first proposition that the Scribes and Pharises were to be obeied in all thinges which they said because they sate in the chaire of Moses that is they did succeede Aaron is fouly corrupted in the point of succession The second that the Popes do sit in Christes chaire that is they are successors of the Apostles is tainted with the same●canker that the first The conclusion therefore that men must obey the Popes in all thinges which they say and the consequent thereof that they cannot erre in any thing they say are children like their parents as sound as the propositions of which they are begotten The filthines of all the which if yet you sée not behold an other light to sée it by The Scribes amongst the Iewes were as the Canonists are with you the Pharises as the Schoolemen your Genebrard doth match them so Or if you like not his iudgement therein because Schoolemen and Canonists say not true in all thinges yet this you must graunt that Priestes are with you as Scribes and Pharises were with them For Chrysostome saith they be the verie wordes which you did passe ouer for breuities sake we must not say now In

earthly not bodily but spirituall not temporall but eternall Their authoritie they receiued by the wordes of his commission But the discharge of the duetie required great treasures of the holie Ghost Whereof hée gaue them some then more in the fiery toonges from heauen more as the churches state required and these well occupied gained more with the increase whereof their abilitie still increased their authoritie not so which all was giuen them at once Hart. But a King for better triall of his Iustices may commit some lesser authoritie first vnto them and afterwarde greater Rainoldes So did Christ to his Apostles But hauing made triall of them in the lesser he called them by this commission to the greater nay to the greatest then which he had no greater for them Hart. Not within the limits perhaps of their commission yet he might enlarge them and giue them greater limits Rainoldes But Christ in this commission had giuen them authoritie through all his dominion not through a shire onely For he sent them to all nations Hart. And what if I grant that Christ in this commission gaue all that power to Peter which he had promised him was to giue vnto him Rainoldes If he gaue him all that power in this commission no part thereof remained to be giuen in any other If no part to be giuen then was there no further power giuen to him by those wordes of Christ Feede my lambes feede my sheepe If no further power were giuen him thereby the bulwarke of your Papacy is builded on a fansie Hart. Then belike our Sauiour spake to no purpose when he said to Peter Doost thou loue mee Feede my lambes Doost thou loue mee Feede my sheepe Rainoldes God forbid To great purpose though not to yours For he giueth him therein a commandement though not a commission As if the Quéenes Maiestie hauing made alreadie by letters of commission some Iustices in the North one perhaps amongst them of whose faithfull heart she were persuaded well yet that had shewed himselfe not of the trustiest in time of the rebellion shée should say vnto him to stirre in him a liuely regard of his duetie Do you loue vs Haue care of our poore subiectes Doo you loue vs Haue care of our good people Which charge and commaundement Christ might giue a great deale better to Peter then the Quéene to any Iustice in the North because shée knoweth not whither any new Bull be comming from Rome or new rebellion be toward But he knew that Peter should be in greater danger then he was when he fled and denied his Maister Whereof he forewarneth him straight vpon the giuing him of this commandement and that with earnest words of great asseueration as in a matter of weight telling him that he should dye a gréeuous death for his profession of the faith and féeding of the flocke of Christ. So that to arme him against that feare of the flesh which before had made him to betray his duetie when he had lesse cause to feare Christ hauing made the iron hot as it were by asking him Doost thou loue mee striketh it to make it a fit instrument to build with so commandeth Feede my flocke yea though the worke be painefull and will cost thée déere for it shall bring thée to thy death So he committeth not a new charge to Peter but willeth him to looke to that which he had committed and flée not from it for any danger As if a wise shipmaster séeing a daungerous storme at hand should command his mariners whom he had well deserued of that if they loue him they looke vnto their tackelings Hart. Well If it were perhaps not a commission but a commandement yet was it a commandement to discharge that duetie wherewith he was put in trust by commission Rainoldes I grant What inferre you Hart. Then Peter had commission to feede the lambes and sheepe of Christ. Rainoldes Who dooth deny it For he had the same commission from Christ that Christ from God his Father to preach the Gospell to the poore to heale the broken-hearted to preach deliuerance to the captiues and recouering of sight to the blind to set at libertie them that are bruised and preach the acceptable yeare of the Lord. Which is in other wordes to feede the lambes and sheepe of Christ. For Christ by a similitude is named the chiefe shepheard his church and chosen seruants a flocke of sheepe and lambes whereof he gaue a principall charge to his Apostles that they should féede it Wherefore the commandement giuen vnto Peter to feede his sheepe and lambes importeth the commission which before was giuen him when Christ sent him as God sent Christ. But in this commission the Apostles all were equall vnto Peter They were equall therefore to him in charge of feeding the sheepe and lambes of Christ. And so the second point which I had to proue the verie deaths-wound of your supremacy is proued Hart. Proued How proued Rainoldes As clearely as the Sunne dooth shine at noone day For to send the Apostles as God the Father sent Christ is to giue them charge to feede his sheepe and lambes But Christ sent the Apostles as God the Father sent him Therefore he gaue them charge to feede his sheepe lambes Now this is the greatest power that can be shewed was giuen Peter by Christ. Wherefore in the greatest power that Christ gaue him the rest of the Apostles all were his equals If you be loth herein to beleeue the Scripture yet beleeue the Pope and an ancient Pope vnlesse the Canon law lye The rest of the Apostles receiued honor and power in equall felowship with Peter Hart. It is true that the Apostles were equall to Peter but in respect of their Apostleship not of their Pastorall charge Rainoldes This answere of yours hath a distinction but not a difference It is the same fellow but in an other gowne whom a litle rather I shewed to be a bankrupt and now he commeth foorth againe in newe apparaile like an honest and welthy Citizen Hart Why say you so Rainoldes Because you did distinguish the Bishoply power of the Apostles from their power Apostolike as here with other wordes you doo their Apostleship from their Pastorall charge Whereas in déede the pastorall charge of the Apostles is nothing els but their Apostleship and hath no more difference then the other had For the name of Pastor is vsed in two senses a speciall and a generall In the speciall to note a kind of function distinct from the Apostles your Doctor graunteth it and so Apostles are not Pastors as when it is said some Apostles some Prophets some Euangelistes some Pastors and teachers In the general to signifie the cōmon charge of al such as do teach the word and féede the flocke of God in which respect Christ him selfe is called a Pastor Wherefore sith Apostles

God also Therefore the ciuill magistrate is ordeined to gouerne in duties touching God and man Hart. The good that we must follow and euill that wée must flie compriseth duties to them both But that which the ciuill magistrate must deale with is good and euill in thinges of men not of God in ciuill cases not religion Rainoldes The scripture sayth the contrary For it sheweth that offenders in cases of religion idolaters blasphemers false prophets profaners of holy thinges are to bée punished But the punishment of these is committed to him who beareth not the sword in vaine Then is the ciuill magistrate to punish euill doers in things concerning God Now wherein he hath to punish and reward therein he hath to gouerne He hath to gouerne therefore in things concerning God and man Hart. Why sayth the scripture then that the high Priest the Priest not the Prince is ordeined for mē in those things that pertaine to God Rainoldes To do them M. Hart as it followeth in the text that he may offer gifts and sacrifices for sinnes For this is the peculiar dutie of the Priests Which if the Prince meddle with as Ozias did who would haue burnt incense vpon the altar of incense a thing enioyned to Priests only then transgresseth he the bounds of his office and prouoketh vengeance of the Lord vpon him But to prouide by ciuil punishments and orders that Priests do their dutie in things concerning God nor only Priests but people too it is the Princes charge and so is he ordeined to deale in things of God For when Michah had an idols chappell in his house with a vestiment and images in those dayes sayth the scripture there was no King in Israel but euery man did that which was good in his own eyes And agayne In those dayes there was no King in Israel when the men of Dan got that idolatrous stuffe with an idolatrous Priest and went a whooring after it Which being sayd in like sort when adulterie was committed and with adulterie murder doth shew that as the subiects should haue bene restrayned from murder and adulterie so from idolatrie too by the Princes sword sith all these sinnes raigned not for want of a Priest but of a King in Israell And this appéereth farder by the examples of the Kings of whom some are touched for that they tooke not away the hie places some are commended for taking them away Yea King Ezekias commanding first the Leuites and Priests to doe their dutie afterward the people to come and serue the Lord finally thē both to reforme themselues for maintainance of religion is said to haue cleaued to the Lord therein and kept his commandements which lie commaunded Moses A manifest proofe that whereas the King is willed by Moses to keepe al the words of the law to do them the Lord meant thereby that he ought to kéepe them not onely as a priuate man but as a King by séeking and prouiding that all his subiects did their duties both to God and man Wherefore sith the supremacie which we giue our Prince in thinges ecclesiasticall is to deale therein as Ezekias not Ozias not to preach the word minister the sacraments celebrate the prayers or practise discipline of the Church but to prouide that these thinges be done as they ought by them whem God hath called thereto we giue to Caesar no more then is Caesars The greater is your Maisters fault and his cōfederates who reproue the oth of the Queenes supremacie as wicked and vngodly For euery lawfull Prince is the supreme gouernour of his owne subiectes in thinges spirituall and temporal Wherfore to be sworne to this of her Maiestie is but to acknowledge her the lawfull Prince And the Parlament might take an oth of English men for Elisabeth our Quéene against the Pope vsurping part of her right as well as Iehoiada of the men of Iuda for Ioas their King against Athalia that vsurped his State Hart. My Maister layeth open the weakenesse of the grounds which you pretend for Princes right out of the Scriptures For Caesar was an Heathen when Christ his Apostles did teach the faithful to obey him So that if he were supreme gouernour of his subiects in things spirituall and temporall then must hée be obeyed as in temporall matters so in spirituall too Rainoldes True And therefore Paule appealed to him as knowing that the Iewes ought to haue obeyed him if hée had iudged with the truth Hart. The Iewes had accused Paule of sedition as well as of heresie And therefore his case was not spirituall méerely But if the Heathen Emperour were to be obeyed in spirituall matters then must the Christians haue sacrificed to idols For so he did commaund them Rainoldes Why If the heathen Emperour had commaunded them to beare false witnesse against their neighbour or to condemne the innocent thereby as Iezabel did must Christians haue obeyed him Hart. No because in things forbidden by God that is a generall rule that we must rather obey God then men Rainoldes Then as the Heathen Emperour must not be obeyed if he commaunded things vniust and yet was supreme gouernour you grant in temporal matters so in spiritual matters might he haue that soueraintie yet not to be obeyed if hée commaunded things vngodly Hart. But Princes are so mightie that if they commaund them men wil obey them commonly As whē the King of Babylon commanded men to worship the image of gold there were but thrée who disobeyed him Rainoldes The better were those thrée tried and through their triall God glorified Wherefore though Princes cōman● not things godly as nether honest alwaies we must not therfore robbe them of soueraintie therein but helpe them with our praiers that they may gouerne vs in godlinesse honestie Hart. Yet experiēce sheweth that if they haue this soueraintie religion will be changed ofte with change of rulers As if is the ●urpitude of our nation through the whole world that of foure Princes who haue succéeded one an other the first kept the ancient faith though not the Papacie the next abolished both the third restored both againe both againe are now abolished by her Maiestie al within the compasse of about thirtie yeares Rainoldes So in the realme of Iuda though not in so ●ew yeres the father King Achaz burnt incense in y● hi● places the sonne Ezekias did abolish them the nephew Manasses restored them againe and Iosias his nephew abolished thē againe Yet the Prophets were not moued by these changes to denie their soueraintie in matters of religion And better it is for vs to haue changed so by meanes of our godly Iosias and Ezekias that noble child her Maiesties brother her Maiestie then to haue continued vnchanged