Selected quad for the lemma: duty_n
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A10353
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A treatise conteyning the true catholike and apostolike faith of the holy sacrifice and sacrament ordeyned by Christ at his last Supper vvith a declaration of the Berengarian heresie renewed in our age: and an answere to certain sermons made by M. Robert Bruce minister of Edinburgh concerning this matter. By VVilliam Reynolde priest.
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Rainolds, William, 1544?-1594.
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1593
(1593)
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STC 20633; ESTC S115570
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394,599
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476
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the nevv testament of persecutions of S. Paules vocation his coming to Rome his trauailes there to plant the gospel VVhat if he exhort the people vvhich yet I suppose is a rare argument in the ministerie to chastitie to almes to fasting to praier and such other good vertues vvithout any relation oâ— explication of the Supper of Christ Nether is this the vvord vvhich geueth life to the sacraments For so yovv decide the matter both here and in the beginning that the vvord vvhich yovv meane and is so necessarie is the word preached distinctly and opening al the parts of the element There must be preached and proclaymed and publikely denounced with a cleare voyce what is the ministers part what is the peoples part how he ought to deliuer distribute that bread that wine how they ought to receiue it what is signified by it a number of such matters and al this must be done in a familiar and homely language This vvord must go before the sacrament as a seale folow and be appended thereafter And according to Caluin when we heare meÌ„tion made of the sacrameÌ„tal word which ioyned to the signe maketh it a sacrameÌ„t we must thereby vnderstand the promise which being preached by the minister with a cleare voyce may guide and leade the people thether where the signe tendeth and directeth vs that is as before M. B. hath declared it how able the bread is to nurish the body to life earthly and temporal so able is the flesh of Christ signified by the bread to nurish both body and sowle to life everlasting VVel noâ— vve knovv vvhat kind of vvord it is vvhich thus geueth life and sovvle to their sacrament vve shal be better able to iudge vvhat maner of thing the Scottish Geneva sacrameÌ„t is And first of al it must needs be cleane separateâ— from the sacrament of Christs last supper For it is manâ—est by the gospel that the sacrament of Christ had â—â— such life and sowle For 1. nether did Christ make a Sermâ— 2. nether did he vvith a cleare voyce proclame and denounce vvherevnto the signe did leade direct theâ—â— 3. nether taught he his disciples that as the bread vvâ—â—â— nourished their bodies to life temporal so his flesh 〈◊〉 able to nourish both body and sovvle to life euerlastinâ— 4. nether declared he vvhat vvas the Ministers paâ—◠〈◊〉 dutye 5. nor yet vvhat vvas the peoples 6. he made 〈◊〉 mention hovv the one should deliuer the bread and vvine 7. nor hovv reuerently the other should receiue it and so furth in al the rest we find no peece or parcel of such a word that is of such a life and sovvle in any Euangelist of whom yet doubtles vve learne vvhat Christ did very sufficiently so far as is necessarie to the making of the sacrament VVherefore by these so many essential parts required to their Scottish or Geneua signe and not vsed or practised by Christ in his sacrament vve may assuredly conclude that Christs sacrament and their signe are of cleane different natures Besides al vvhich M. B. him self teacheth vs that in their Scottish Supper there are tâ—a propiners or geuers vvhich deale their sacrament vvhereas in Christs supper there was but one In the Scottish supper the minister exhibiteth only the signe of the bread he deliuereth only an earthly creature not worth a straa vvhereas in Christs supper it vvar far othervvise as M. B. be he never so prophane vvil I suppose graunt But to omit this and returne to the word and stay thereon Although this be most euident and most sufficient especially that of the vvord not preached by Christ and yet required of necessitie by them to make an essential separation betvvene Christs sacrament their signe or sealing bread yet for the better iustification of that vvhich I haue said I vvil produce for me against M. B. the Scottish ministrie the authoritie of my lord Archbisshop of Canterbury and our English Congregations vvho condeÌ„ne this opinion of mere Anabaptisme and that by scripture authoritie of their chief Apostle of our age Hâ—lderike Zuinglius For saith my L. of Canterbury against the Puritanes It is manifest Matth. 3. v. 13. 14. 15. that Iohn did baptize without preaching Nether reade we that Christ preached immediatly before the distribution of the sacrament of his body to his disciples Yet hâ—d it bene so necessarie a matter as yow make it and of the substance of the sacraments the Euangelists would haue expressed it by one meanes or other And vvhereas this notvvithstanding the Puritanes proceed say vvith M. B. that the life of the sacraments depen deth of the preaching of the word this as a fowle error and most vntrue he refuteth somewhat more at large with very good reasons part of which for M. B. better instruction or satisfaction I vvil set downe Thus he disputeth If this doctrine be true then be the sacraments dead sacraments and without effect except the word be preached when they be ministred And so some of your adherents in plain termes affirme saying that they are seales without writing and plain blanks VVhich doctrine savoureth very strongly of Anabaptisme and depriueth those of the effects and fruits of the sacraments which haue bene partakers of them without the word preached when they were ministred so consequently even your self M. B. for it as not very like that there was a sermon at your christening And therefore this doctrine must of necessitie bring in rebaptization condemne the baptisme of infants which is flat Anabaptistical For if that baptisme be without life at which the word of God is not preached then can it not be effectual and regenerate those that were therewith baptized and therefore it must of necessitie be iterated that it may be livelie Here is one reason and the same very strong vvhereby M. B. him self probably is proved no Christian as being not at al baptised â—â—r water without the word is nothing but mere deâ—â— water as likewise the bread is nothing but common bread and such baptisme lacking the life of a sermon is not able to geue life or regeneration to others more then a dead man is able to geue life or generation to any and al baptismes heretofore practised in the catholike church and most Protestant churches are no baptismes and consequently al or most of the Scottish nobilitie people ministerie must be rebaptised if they wil be accounted Christians VVhich is one invincible argument for the Anabaptists concerning al Christians of times past Now let vs heare an other for those that come hereafter If baptisme be dead at which the word is not preached then can it do no good to infants who vnderstand not the word preached For if the preaching of the word be so necessarily adioyned to the administration of the sacraments it is in respect of those that are to receiue the
A TREATISE CONTEYNING THE TRVE CATHOLIKE AND APOSTOLIKE FAITH OF THE HOLY SACRIFICE AND SACRAMENT ORDEYNED by Christ at his last Supper VVith a declaration of the Berengarian heresie renewed in our age and an Answere to certain Sermons made by M. Robert Bruce Minister of Edinburgh concerning this matter By VVilliam Reynolde Priest Ioan. 6. 51. The bread vvhich I vvil give is my flesh the same vvhich I vvil give for the life of the vvorld AT ANTVVERPE Imprinted by Ioachim Trognesius M. D. XCIII TO THE RIGHT EXCELLENT AND MIGHTIE PRINCE IAMES THE SIXT BY THE GRACE OF GOD KING OF SCOTLAND HAVING of late perused examined answered certain Sermons preached in Edinburgh by one who entitleth him self Minister of Christs Euangel there for sundry causes most excellent and gratious Prince I haue ben induced of that my smale labour to make a present vnto your royal Maiestie First for that the Author of those Sermons published them vnder the name of your Highnes it seemed to me conuenieÌ„t that the Answere also should be offered vnto the same personage by conference whereof he might be able better with indiffereÌ„cy to iudge of both Next whereas those Sermons conteyne false doctrine against the sacraments against the eternal Testament of Christ ordeyned in his last Supper against the peculiar sacrifice and worship of God evermore and vniuersally practised in the Gospel and new law since the first preaching thereof by Christ and his Apostles and not only this but also they manifestly imply the foundation and ground of plain infidelitie of discrediting al the old new Testment of denying the chief and souerain articles of Christian faith who can blame me if where I perceiue so great daunger intended there I study to repel the same if where poison is addressed to infect the very hart of religion and head of the common welth there I oppose a counterpoison against that infection if I couet to preserue sound that which others endeuour to corrupt and desire by right argument of true Theologie to conâ—â—rme and establish that which the aduersarie by sleight Sophistrie and heretical cauils laboureth to ruinate ouerthrâ—w And thus to do as Christian dutie requireth for any article of our Christian beleef for the benefite of any Christian sowle like otherwise to perish so much greater is the obligation wherewith my self and al other English Catholikes acknowlege our seluâ—s bouÌ„d to our Countrymen the inhabitants of England and Scotland but especially in a singular degree vnto your royal person Vnto whom as the lawes of both â—eâ—lmes descent of blud custom inheritance drawen from the auncient kings of the one and other nation in ciuil respect geueth right to succede in gouernment of both crownes with al their dependences so is it the continual prayer of Christian Catholikes not only in both those nations but also in al prouinces of Europe that it wil please God so to inspire and direct your Ma. tus hart that yew may gouerne them in such Christian sort touching faith matter of eternal saluation as your most noble progenitors haue done froÌ„ the first Christened Prince to the last from Donaldus vnto Quene Marie your Graces most honorable most renoumed most constant religious mother who hauing so many yeres susteyned hard impri sonment and finally cruel death and martyrdom for profession of that first auncient Apostolike faith hath thereby left a glorious and immortal president to al her aftercoÌ„mers who clayme teÌ„poral right from succession of her blud to make the like or greater accompt of that right which cometh by succession to her in faith for which she with Heroical fortitude neglected her blud her libertie her crownes and what so euer is most deere to Princes in this world and for which neglect her name is more honorable before God his Angels her memorie more famous among Christians of this age and so wil be to al posteritie then if with refusal of that faith that is with refusal of Christ eternal blisse she had gayned as many teÌ„poral crownes realmes as they haue liued dayes howres who were occasioners of that so straunge woÌ„derful execution Now if it shal please your Grace to bestow some voyd tyme in overrunning this smale booke I nothing doubt but touching the argumeÌ„t here intreated that is touching the external seruice honour done to God by sacrifice and sacrament in his church your Grace shal easely see the manifest cleere euidece of our Catholike cause the truth thereof set downe in the most plain scriptures of God the coÌ„tinuaÌ„ce thereof testified by vniforme consent of al Antiquitie the first original roote of the coÌ„trarie heresie which now beareth greatest sway in your realme of ScotlaÌ„d as also in England from what fountaine it sprang by what Apostles it was spread by what Sophistrie malice dissimulatioÌ„ it hath encreased by what wickednes ignoraÌ„ce impietie it is maynteyned finally to what plain Atheisme or Paganisme it teÌ„deth For which cause many potent kings princes although otherwise circumuented by false ministers or seduced by evil counsailers vpon some humane reasons colourable coÌ„modities craftely obiected they departed from the vnitie of Christs church intangled them selues with other heresies of this tyme yet could they never be induced to approue or so much as to permit within their realmes this ZuingliaÌ„ or CalviniaÌ„ heresie because they were thoroughly resolved that it was the very bane pest of wel ordered coÌ„mon welthes for that it breadeth in her Sectaries a licentious libertie to beleeve what they fist against God his church and to live how they please against the magistrate his civil lawes to which it preacheth that no obedience is due for conscience sake Among which Princes for exaÌ„ples sake to name one lest I seeme to charge theÌ„ vniustly Christianus 3. king of Denmarke a Prince of great wisdom and experience grand-father to that vertuous Princesse whom your Highnes hath chosen for your spouse and Queene when as the congrègatioÌ„ of such kind of Protestants expelled from England by Queene Mary sought laboured by al meanes possible to obteyne harbour in his realme only for a few dayes vntil the extremitie of winter were somwhat passed over if not in regard of their religion which they said was purely Euangelical yet in consideratioÌ„ of many feble old men and wemen many infants yong children which were in the company vnable without certain hazard of their liues to abide any more trauail on the seas in that extreme season this notwithstanding that king otherwise of nature clemeÌ„t and mercyful and professing the Gospel as they cal it would by no meanes condescend that they should remayne any time within his dominions except they forthwith without farther disputes abandoned and condemned their Sacramentarie heresie which he iudged to be directly against the Gospel of Christ against the Articles of the Christian beleef against the publike quietnes