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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	apostle_n	peter_n	successor_n	2,335	5	9.6117	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20637	LXXX sermons preached by that learned and reverend divine, Iohn Donne, Dr in Divinity, late Deane of the cathedrall church of S. Pauls London	Donne, John, 1572-1631.; Donne, John, 1604-1662.; Merian, Matthaeus, 1593-1650, engraver.; Walton, Izaak, 1593-1683.	1640 (1640)	STC 7038; ESTC S121697	1,472,759	883

hath suffered more then himselfe needed That is a poore treasure which they boast of in the Romane Church that they have in their Exchequer all the works of supererogation of the Martyrs in the Primitive Church that suffered so much more then was necessary for their owne salvation and those superabundant crosses and merits they can apply to me If the treasure of the blood of Christ Jesus be not sufficient Lord what addition can I find to match them to piece out them And if it be sufficient of it selfe what addition need I seek Other mens crosses are not mine other mens merits cannot save me Nor is any crosse mine owne which is not mine by a good title If I be not Possessor bonae fidei If I came not well by that crosse 1 Cor. 4.7 And Quid habeo quod non accepi is a question that reaches even to my crosses what have I that I have not received not a crosse And from whose hands can I receive any good thing but from the hands of God So that that onely is my crosse which the hand of God hath laid upon me Alas that crosse of present bodily weaknesse which the former wantonnesses of my youth have brought upon me is not my crosse That crosse of poverty which the wastfulnesse of youth hath brought upon me is not my crosse for these weaknesse upon wantonnesse want upon wastfulnesse are Natures crosses not Gods and they would fall naturally though there were which is an impossible supposition no God Except God therefore take these crosses in the way as they fall into his hands and sanctifie them so and then lay them upon me they are not my crosses but if God doe this they are And then this crosse thus prepared I must take up Tollat Forraine crosses other mens merits are not mine spontaneous and voluntary crosses Tollat contracted by mine owne sins are not mine neither are devious and remote and unnecessary crosses my crosses Since I am bound to take up my crosse there must be a crosse that is mine to take up that is a crosse prepared for me by God and laid in my way which is tentations or tribulations in my calling and I must not go out of my way to seeke a crosse for so it is not mine nor laid for my taking up I am not bound to hunt after a persecution nor to stand it and not flye nor to affront a plague and not remove nor to open my selfe to an injury and not defend I am not bound to starve my selfe by inordinate fasting nor to teare my flesh by inhumane whippings and flagellations I am bound to take up my Crosse and that is onely mine which the hand of God hath laid for me that is in the way of my Calling tentations and tribulations incident to that If it be mine that is laid for me by the hand of God and taken up by me that is Sequatur me voluntarily embraced then Sequatur sayes Christ I am bound to follow him with that crosse that is to carry my crosse to his crosse And if at any time I faint under this crosse in the way let this comfort me that even Christ himselfe was eased by Simon of Cyrene in the carrying of his Crosse and in all such cases Mat. 27.32 I must flye to the assistance of the prayers of the Church and of good men that God since it is his burden will make it lighter since it is his yoake easier and since it is his Crosse more supportable and give me the issue with the tentation When all is done with this crosse thus laid for me and taken up by me I must follow Christ Christ to his end his end is his Crosse that is I must bring my crosse to his lay downe my crosse at the foote of his Confesse that there is no dignity no merit in mine but as it receives an impression a sanctification from his For if I could dye a thousand times for Christ this were nothing if Christ had not dyed for me before And this is truly to follow Christ both in the way and to the end as well in doctrinall things as in practicall And this is all that lay upon these two Peter and Andrew Follow me Remaines yet to be considered what they shall get by this which is our last Consideration They shall be fishers and what shall they catch men They shall be fishers of men Piscatores hominum And then for that the world must be their Sea and their net must be the Gospel And here in so vast a sea and with so small a net there was no great appearance of much gaine And in this function whatsoever they should catch they should catch little for themselves The Apostleship as it was the fruitfullest so it was the barrennest vocation They were to catch all the world there is their fecundity but the Apostles were to have no Successors as Apostles there is their barrennesse The Apostleship was not intended for a function to raise houses and families The function ended in their persons after the first there were no more Apostles And therefore it is an usurpation an imposture an illusion it is a forgery when the Bishop of Rome will proceed by Apostolicall authority and with Apostolicall dignity and Apostolicall jurisdiction If he be S. Peters Successor in the Bishopricke of Rome he may proceed with Episcopall authority in his Dioces If he be for though we doe not deny that S. Peter was at Rome and Bishop of Rome though we receive it with an historicall faith induced by the consent of Ancient writers yet when they will constitute matter of faith out of matter of fact and because S. Peter was de facto Bishop of Rome therefore we must beleeve as an Article of faith such an infallibility in that Church as that no Successor of S. Peters can ever erre when they stretch it to matter of faith then for matter of faith we require Scriptures and then we are confident and justly confident that though historically we do beleeve it yet out of Scriptures which is a necessary proofe in Articles of faith they can never prove that S. Peter was Bishop of Rome or ever at Rome So then if the present Bishop of Rome be S. Peters Successor as Bishop of Rome he hath Episcopall jurisdiction there but he is not S. Peters Successor in his Apostleship and onely that Apostleship was a jurisdiction over all the world But the Apostleship was an extraordinary office instituted by Christ for a certaine time and to certaine purposes and not to continue in ordinary use As also the office of the Prophet was in the Old Testament an extraordinary Office and was not transferred then nor does not remaine now in the ordinary office of the Minister And therefore they argue impertinently and collect and infer sometimes seditiously that say The Prophet proceeded thus and thus therefore the Minister may and must proceed so too The Prophets

of excommunication That others should esteem them so and avoid them as such persons is sometimes debated amongst us in our books If the Apostle say it by way of Imprecation if it sound so you are to remember first That many things are spoken by the Prophets in the Scriptures which sound as imprecations as execrations which are indeed but prophesies They seeme to be spoken in the spirit of anger when they are in truth but in the spirit of prophesie So in very many places of the Psalmes David seemes to wish heavy calamities upon his and Gods enemies when it is but a declaration of those judgements of God which hee prophetically foresees to be imminent upon them They seeme Imprecations and are but Prophesies and such wee who have not this Spirit of Prophesie nor foresight of Gods wayes may not venture upon If they be truly Imprecations you are to remember also that the Prophets and Apostles had in them a power extraordinary and in execution of that power might doe that which every private man may not doe So the Prophets rebuked so they punished Kings So a 2 King 2.24 Elizeus called in the Beares to devoure the boyes And so b 2 Kings 1. Elias called downe fire to devoure the Captaines So S. Peter killed c Acts 5. Ananias and Sapphira with his word And d Acts 13.8 so S. Paul stroke Elymas the Sorcerer with blindnesse But upon Imprecations of this kinde wee as private men or as publique persons but limited by our Commission may not adventure neither But take the Prophets or the Apostles in their highest Authority yet in an over-vehement zeale they may have done some things some times not warrantable in themselves many times many things not to be imitated by us In Moses his passionate vehemency Dele me Exod. 32.32 If thou wilt not forgive them blot me out of thy booke And in the Apostles inconfiderate zeale to his brethren Optabam Anathema esse I could wish that my selfe were accursed from Christ Rom. 9.3 In Iames and Iohns impatience of their Masters being neglected by the Samaritans when they drew from Christ that rebuke You know not of what spirit you are In these Luke 9.55 and such as these there may be something wherein even these men cannot be excused but very much wherein we may not follow them nor doe as they did nor say as they said Since there is a possibility a facility a proclivity of erring herein and so many conditions and circumstances required to make an Imprecation just and lawfull the best way is to forbeare them or to be very sparing in them But we rather take this in the Text Excommunicatio to be an Excommunication denounced by the Apostle then an Imprecation So Christ himselfe If he will not heare the Chruch let him be to thee as a Heathen or a Publican That is Have no conversation with him So sayes the Apostle speaking of an Angel Anathema If any man if we our selves Gal. 1.9 if an Angel from heaven preach any other Gospel let him be accursed Now the Excommunication is in the Anathema and the aggravating thereof in the other words Maranatha The word Anathema had two significations They are expressed thus Quod Deo dicatum Just Mart. Quod à Deo per vitium alienatum That which for some excellency in it was separated from the use of man to the service of God or that which for some great fault in it was separated from God and man too Ab illo abstinebant tanquam Deo dicatum Ab hoc recedebant Chrysost tanquam à Deo abalienatum From the first kinde men abstained because they were consecrated to God and from the other because they were aliened from God and in that last sense irreligious men such as love not the Lord Jesus Christ are Anathema aliened from God Amongst the Druides with the Heathen they excommunicated Malefactors and no man might relieve him in any necessity no man might answer him in any action And so amongst the Jews the Esseni who were in speciall estimation for sanctity excommunicated irreligious persons and the persons so excommunicated starved in the streets and fields By the light of nature by the light of grace we should separate our selves from irreligious and from idolatrous persons and that with that earnestnesse which the Apostle expresses in the last words Maran Atha In the practise of the Primitive Church Maran Atha by those Canons which we call The Apostles Canons and those which we call The penitentiall Canons we see there were different penances inflicted upon different faults and there were very early relaxations of penances Indulgences and there were reservations of cases in some any Priest in some a Bishop onely might dispense It is so in our Church still Impugners of the Supremacy are excommunicated and not restored but by the Archbishop Impugners of the Common prayer Booke excommunicated too but may bee restored by the Bishop of the place Impugners of our Religion declared in the Articles reserved to the Archbishop Impugners of Ceremonies restored when they repent and no Bishop named Authors of Schisme reserved to the Archbishop maintainers of Schismatiques referred but to repentance And so maintainers of Conventicles to the Archbishop maintainers of Constitutions made in Conventicles to their repentance There was ever there is yet a reserving of certaine cases and a relaxation or aggravating of Ecclesiasticall censures for their waight and for their time and because Not to love the Lord Iesus Christ was the greatest the Apostle inflicts this heaviest Excommunication Maran Atha The word seemes to be a Proverbiall word amongst the Jews after their returne and vulgarly spoken by them and so the Apostle takes it out of common use of speech Maran is Dominus The Lord and Athan is Venit He comes Not so truly in the very exactnesse of Hebrew rules and terminations but so amongst them then when their language was much depraved Dan. 4.16 Deut. 33.2 but in ancienter times we have the word Mara for Dominus and the word Atha for Venit And so Anathema Maran Atha will be Let him that loveth not the Lord Iesus Christ be as an accursed person to you even till the Lord come S. Hierom seems to understand this Dominus venit That the Lord is come come already come in the flesh Superfluum sayes he odiis pertinacibus contendere adversus eum qui jam venit It is superabundant perversnesse to resist Christ now Now that he hath appeared already and established to himselfe a Kingdome in this world And so S. Chrysostome seemes to take it too Christ is come already sayes he Et jam nulla potest excusatio non diligentibus eum If any excuse could be pretended before yet since Christ is come none can be Si opertum sayes the Apostle If our Gospel be hid now it is hid from them who are lost that is they are lost from

of proofe against Persecution which is a great and against Preferment which is a greater temptation that neither Feares nor Hopes shake his constancy neither his Christian constancy to stagger him nor his Ministeriall constancy to silence him For this is Vis indomabilis the courage required in the Minister as he is a Lion And then saies that Father In Bove vis salutaris In every Minister as he is said to be an Oxe I looke for labour that he be not so over-growne nor stall-fed that he be thereby lazie He must labour And then as the labour of the Oxe is his labour must be imployed upon usefull and profitable things things that conduce to the cleering not the perplexing of the understanding and to the collecting the uniting the fixing and not the scattering the dissolving the pouring out of a fluid an unstable an irresolved conscience things of edification not speculation For this is that Vis salutaris which we require in every Minister that he labour at the Plough and plough the right ground that he Preach for the saving of soules and not for the sharpning of wits And then againe In Aquila vis speculatrix As the Minister is presented in the notion and quality of an Eagle we require both an Open eye and a Piercing eye First that he date looke upon other mens sins and be not faine to winke at their faults because he is guilty of the same himselfe and so for feare of a recrimination incurre a prevarication And then that he be not so dim-sighted that he must be faine to see all through other mens spectacles and so preach the purposes of great men in a factious popularity or the fancies of new men in a Schismaticall singularity but with the Eagle be able to looke to the Sun to looke upon the constant truth of God in his Scriptures through his Church For this is Vis speculatrix the open and the piercing eye of the Eagle And then lastly In homine vis ratiocinatrix As the Minister is represented in the notion and quality of a Man we require a gentle a supple an appliable disposition a reasoning a perswasive disposition That he doe not alwaies presse all things with Authority with Censures with Excommunications That he put not all points of Religion alwaies upon that one issue Quicunque vult salvus esse If you wil be saved you must beleeve this all this Qui non credider it damnabitur If you doubt of this any of this you are infallibly necessarily damned But that he be also content to descend to mens reason and to worke upon their understanding and their naturall faculties as well as their faith and to give them satisfaction and reason as far as it may be had in that which they are to beleeve that so as the Apostle though he had authority to command yet did Pray them in Christs stead to be reconciled to God So the Minister of God though as he is bound to doe he doe tell them what they are bound to beleeve yet he also tels them why they are to beleeve it for this is Vis ratiocinatrix The holy gentlenesse and appliablenesse implied in that forme of a Man And so you have this Man composed of his foure Elements this Creature made of these foure Creatures this Minister made of a Lion an Oxe an Eagle and a Man For no one of these nor all these but one will serve the Lion alone without the Eagle is not enough it is not enough to have courage and zeale without cleare sight and knowledge Nor enough to labour except we apply our selves to the capacity of the hearer All must have all or else all is disordered Zeale Labour Knowledge Gentlenesse Now besides these generall qualifications laid downe as the foundation of the text Alae in the verse before it in the text it selfe these foure Creatures being first the foure Euangelists and consequently or by a just and faire accommodation all the Preachers of the Gospell which limit themselves in the doctrine laid downe in the foure Euangelists have also wings added unto them Wings first for their owne behoofe and benefit and then wings for the benefit and behoofe of others They have wings to raise themselves from the earth that they doe not entangle themselves in the businesses of this World but still to keepe themselves upon the wing in a Heavenly conversation ever remembring that they have another Element then Sea or Land as men whom Christ Jesus hath set apart and in some measure made mediatours betweene him and other men as his instruments of their salvation And then as for themselves so have they wings for others too that they may be alwaies ready to succour all in all their spirituall necessities For as those words are well understood by many of the Ancients Revel 12.14 To the Woman were given two wings of an Eagle that is to the Church were given able and sufficient Ministers to carry and convey her over the Nations So are those words which are spoken of God himself appliable to his Ministers that first The Eagle stirreth up her nest Deut. 32.11 The Preacher stirres and moves and agitates the holy affections of the Congregation that they slumber not in a senselesnesse of that which is said The Eagle stirreth up her nest and then as it is added there She fluttereth over her young The Preacher makes a holy noise in the conscience of the Congregation and when hee hath awakened them by stirring the nest hee casts some claps of thunder some intimidations in denouncing the judgements of God and he flings open the gates of Heaven that they may heare and look up and see a man sent by God with power to infuse his feare upon them So she fluttereth over her young but then as it followes there She spreadeth abroad her wings she over-shadowes them she enwraps them she armes them with her wings so as that no other terror no other fluttering but that which comes from her can come upon them The Preacher doth so infuse the feare of God into his Auditory that first they shall feare nothing but God and then they shall feare God but so as he is God And God is Mercy God is Love and his Minister shall so spread his wings over his people as to defend them from all inordinate feare from all suspition and jealousie from all diffidence and distrust in the mercie of God which is farther exprest in that clause which followes in the same place She taketh them and beareth them upon her wings when the Minister hath awakened his flocke by the stirring of the nest and put them in this holy feare by this which the Holy Ghost cals a Fluttering and then provided by spreading his wings that upon this feare there follow not a desperation then he sets them upon the top of his best wings and shewes them the best treasure that is committed to his Stewardship hee shewes them Heaven and

with the Ancient Fathers 221. A. B. C Applause after Sermon given to the Primitive Fathers 48. D Applause of the people or popularity a dangerous and uncertaine thing not to be affected by any men especially not by the Clergie whom it usually deceiveth most ib. Approaches to Sinne how soone and easily they become Sinne 557. E Apostles why chosen out of simple fisher-men 719. C What things were called Apostles before Christs Apostles were so called 758 C Apostolicall Authority vainely claimed by the Pope 733. E Apostolicall Tradition what it is 781. E Articles of Faith how they are proved by Reason 178. A 611. D Atheist nothing so unnaturall as the Atheist 486. B Of the universall particular and practicall Atheist ibid. 487. A. B. vide 756. B. Authority of the Fathers not baulked by the Reformed Churches 557. A Though at the beginning of the Reformation our men were a little startled at it B. C B Balsame of the naturall Balsame in the body and in the soule 514. A Baptism of children how necessary 309. E. 425. B The Remembrance of our Baptisme a stop against sinne 310. A Christ why Baptised 425. A The Anabaptists argument against Baptisme of Children answered ibid. D The Baptisme of John whether the same with that of Christ 425. E The custome of late Baptising why tolerated in the Church 800. A Bees the manner of their working sub tecto 712. E Commended for their sedulity community secrecy and purity 713. A. B Beggers against ordinary Street-Beggers and relieving them Benedictines of their encrease and riches 602. E Benefactours and Founders their honorable commemoration and mention pleases God 85. D The Straights to which some of the Reformed Churches have been put about it ibid. The Benefits of this world seldom free 550. B Bishops not necessarily resident at their Sea 470. D Six thousand Bishops at one time in the Christian Church 471. A The passage between Athanasius and Dracontius who refused to be made a Bishop 471. D Bishop of Rome against his tyranny cruelty c. 284. B Against his Infallibility 698. C. 722. D His Imprisoning of the Holy Ghost 292. A His Universality 371. D Against his usurping Apostolicall Authority and not contenting himselfe with Episcopall 733. E Blasphemy not restrained to God alone other persons and things may be blasphemed 343. E No Blessing in this world without permanency and continuance 754. E Blessings of this world only Blessings in use 84. C How God blesseth man and man blesseth God 376. D Blessednesse what it is and what the Philosophers have thought of it 119. C. D. 752. A Whom Plato commanded the Poets and writers in his State to call Blessed 562. D. E That temporall Blessings doe not conduce at All to true Blessednesse 750. B The danger of Temporall Blessings without Spirituall 752. B What Plato thought Blessednesse 752. E Spirituall Blessednesse how it is superinduced upon Temporall as the reasonable soule upon that of sense 755. C. D Blood no Remission without it and why 6. D Christ shed it seven times 7. B The will the Blood of the Soule 7. A Blood taken for sin oftentimes in Holy Writ 132. A Bodies the Kingdome of heaven imperfect without them 145. A The little power we have over our own Bodies ibid. D Bodies glorified and their Dotes or Endowments 189. A. B Gods love to our Bodies 194. B. C Of sinning against our own Bodies by lust and licentiousnesse 195. D. E Bones what is meant by Bones in Scripture 516. C Bribery against it or receiving of Rewards 389. E Brothers the first enmity began in them 108. A Brownists their opinion that no particular Church may consist of more persons than may alwayes heare that man to whose charge that Church is given censured 471. C. D Building the Holy Ghost delights to use the name of Building and House 684. C Against Busy-bodies with other folks matters 721. E. 722. A Burthen how every thing even the least the Fly even the best as riches beauty comlinesse is a Burthen to us 664. C. D C CArd Cajetans reasons for not following the Judgement of the fathers in expounding Scripture 796. E. 79● A. Calamities not to be jested at 478. E Not alwayes evidences of Gods displeasure ib. Calling the ordinary duties of our Calling not to be disputed but executed 41. A Such as are extraordinary may 42. A Against such as will take upon them no Calling 45. D. 411. B. 606. B How acceptable to God that labour is which is taken in an honest Calling 721. C Against Intruders and meddlers with other mens Callings ibid. E Calvin an approver of Ceremonies 80. D Candles the use of them in divine Service ancient 80. B Canonicall Houres no inconvenience in observing them so wee place no merit in them 596. D Catechizing the excellent use and benefit of it 250. A. 561. B. C. D. c. Cathedrall Churches why so called 115. C Censuring of Preachers and comparing one with another condemned 692. E Ceremonies of their antiquity and use 80. C They should differ from Mysteries ibid. Not hastily to be condemned ibid. E They are vehicula Religionis 300. B Against the Opposers of them ibid. How we are to love them 512. A Not to be disputed of by private men 575. C Changes of this world how many 481. D Of inconstancy and changing of minde 483. C Changes of sinne how dangerous 543. A Children of their love and duty to Parents 387 E CHRIST he came of women noted in Scripture for their incontinency 24. A He came to save All 26. C. 70. C. 66. B Learning at the height when hee was borne 72. C Whether hee was Man whilst in the Grave 157. A CHRIST his Death and Passion how necessary and how voluntary 7. D. 792. C Three remarkable Conjunctions at his Birth 11 B The world how full with expectation of it 21. D CHRIST shed blood seven times here on earth 7. B How effectually hee is present in the Sacrament 19. C His Incarnation no way so proper to deliver us as it 16. C His Humane Nature adunited to the Divine whether Impeccable 169. B The infinitnesse of his merits rather placed in Pacto than in Persona by the Schoole 179. B The difference betweene his Dying and other mens 272. E The severall Heresies concerning CHRIST 316. D CHRIST dyed for all men 741. E. 742. A. B Church the power of it in applying Christ to every particular soule 60. A The true Church which 61 A How soone multiplied and enriched 72. A. B The ten Persecutions of it 184 B. C The Church the ordinary place for knowledge and illumination of a Christian 228. A The Primitive Church how the whole world was bent against it 602. C The Church a Pillar and how 615. C What a losse it is to bee kept from Gods Church 664. A The care which God hath ever had of his Church 779. E Circle the proper Hieroglyphick of God and why 13.