Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	apostle_n	pray_v	prayer_n	1,314	5	6.4509	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20641	Fiue sermons vpon speciall occasions (Viz.) 1. A sermon preached at Pauls Crosse. 2. To the Honorable the Virginia Company 3. At the consecration of Lincolnes Inne Chappell. 4. The first sermon preached to K. Charles at St. Iames, 1625. 5. A sermon preached to his Maiestie at White-hall, 24. Febr. 1625. By Iohn Donne Deane of Saint Pauls, London.	Donne, John, 1572-1631.; Donne, John, 1572-1631. Sermon upon the xx. verse of the v. chapter of the booke of Judges. aut; Donne, John, 1572-1631. Sermon upon the viii. verse of the I. chapter of the Acts of the Apostles. aut; Donne, John, 1572-1631. Encaenia. aut; Donne, John, 1572-1631. First sermon preached to King Charles, at Saint James. aut; Donne, John, 1572-1631. Sermon, preached to the Kings Mtie. at Whitehall, 24 Febr. 1625. aut	1626 (1626)	STC 7041; ESTC S109970	94,733	348

inimicitias The Seed of the woman and the Seed of the Serpent wee and the Deuill should neuer haue fallen out wee agree but too well but God hath put an enmity betweene vs. God hath put Truth and Falshood Jdolatrie and Sinceritie so farre asunder and infused such an incompatibilitie and imprinted such an implacabilitie betweene them as that they cannot flow into one another And therefore there Maledicti Pacifici It is an opposition against God by any colourable Modifications to reconcile opinions diametrally contrary to one another in fundamentall things Day and Night may ioyne and meet In Diluculis and in Crepusculis The dawning of the day in the Morning and the shutting in of the day in the Euening make day and night so much one as sometimes you cannot tell which to call them but Lux tenebrae light and darknes Midnight and Noone neuer met neuer ioynd There are points which passions of men and vehemence of disputation haue carried farther a sunder then needed and these indeed haue made the greatest noyse because vpon these for the most part depends the matter of profit and Beati pacifici blessed were that labour and that labourer that could reconcile those things and of that there might bee hope because it is often but the Persons that fight it is not the thing the matters are not so different But then there are matters so different as that a Man may sit at home and weepe and wish prayse God that hee is in the right and pray to God for them that are in the wrong but to thinke that they are indifferent and all one Maledicti Pacifici hee that hath brought such a Peace hath brought a curse vpon his owne Conscience and laid not a Satisfastion but a Scupefaction vpon it A Turke might perchance say in scorne of vs both They call you Heretiques you call them Idolaters why might not Idolaters and Heretiques agree well enough together But a true Christian will neuer make Contrarieties in fundamentall things indifferent neuer make foundations and superedifications the Word of God and the Traditions of men all one Euery man is a little world sayes the Philosopher Euery man is a little Church too and in euery man there are two sides two armies the flesh fights against the Spirit This is but a Ciuill warre nay it is but a Rebellion indeed and yet it can neuer be absolutely quenched So euery man is also a Souldier in that great and generall warre betweene Christ and Beliall the Word of God and the will of man Euery man is bound to hearken to a peace in such things as may admit peace in differences where men differ from men but bound also to shut himselfe vp against all ouertures of peace in such things as are in their Nature irreconcileable in differences where men differ from God That warre God hath kindled and that warre must bee maintain'd and maintain'd by his way and his way and his Ordinance in this warre is Preaching If God had not said to Noah Fac tibi Arcam and when he had said so if he had not giuen him a Deseigne a Modell a Platforme of that Arke we may doubt credibly whether euer man would haue thought of a Ship or of any such way of trade Commerce Shipping was Gods owne Inuention and therein Laetentur Insulae as Dauid sayes Let the Ilands reioyce So also if Christ had not said to his Apostles Ite praedicate Goe and preach And when he had said so said thus much more Qui non crediderit damnabitur Hee that beleeues not your Preaching shall be damned certainly man would neuer haue thought of such a way of establishing a kingdome as by Preaching No other Nation had any such Institution as Preaching In the Romane State there was a publique Officer Conditor Precum who vpon great emergent occasions deprecations of imminent dangers or Gratulations for euident benefites did make particular Collects answerable to those occasions And some such occasionall Panegyriques and gratulatory Orations for temporall benefites they had in that State But a fixt and constant course of conteining Subiects in their Religious and Ciuill duties by preaching onely God ordain'd onely his Children enioy'd Christ when he sent his Apostles did not giue them a particular command Ite orate goe and pray in the publique Congregation All Nations were accustomed to that Christ made no doubt of any mans opposing or questioning Publique Prayer and therefore for that he onely said Sic orabitis Not goe and pray but when you pray pray thus hee instructed them in the forme the dutie was well knowne to all before But for Preaching He himselfe was anointed for that The Spirit of the Lord is vpon me Esa 61.1 because the Lord hath anoynted mee to preach His vnction was his function He was anoynted with that power and hee hath anoynted vs with part of his owne vnction All power is giuen vnto mee sayes hee in Heauen and in Earth and therefore as he addes there Goe yee Math. 28 19. and preach Because I haue all power for preaching take yee part of my power and preach too For Preaching is the power of God vnto Saluation and the sauour of life vnto life When therefore the Apostle sayes 1 Thes 5.19 Quench not the Spirit Nec in te nec in alio sayes Aquinas Quench it not in your selfe by forbearing to heare the Word preached quench it not in others by discouraging them that doe preach For so Saint Chrysostome and not hee alone vnderstood that place That they quench the spirit who discountenance preaching and dishearten Preachers Saint Chrysostome took his example from the lampe that burnt by him when he was preaching It seemes therefore hee did preach in the afternoone and he sayes You may quench this Lampe by putting in water and you may quench it by taking out the oyle So a man may quench the spirit in himselfe if he smoother it suffocate it with worldly pleasures or profits and he may quench it in others if he withdraw that fauour or that help which keeps that Man who hath the spirit of Prophesie the Vnction of Preaching in a cheerefull discharge of his dutie Preaching then being Gods Ordinance to beget Faith to take away preaching were to disarme God and to quench the spirit for by that Ordinance he fights from heauen And to maintaine that fight he hath made his Ministers Starres as they are called in the first of the Reuelation And they fight against Sisera that is they preach against Error They preach out of Necessitie Necessitie is laid vpon me to preach sayes the Apostle 1 Cor. 9.16 and vpon a heauy penaltie if they doe not Vae mihi si non Woe bee vnto me if I doe not preach the Gospell Neither is that spoke there with the case of a future as the Roman Translation hath it Si non Eliuangelizauero If I doe not hereafter preach If I preach not at one time or

yet that was to receiue another influence an inanimation a quickening by another Consecration Oportet denuo nasci holds euen in the children of Christian parents when they are borne they must be borne again by Baptisme when this place is thus giuen by you for God oportet denuo dari it must be giuen againe to God by him who receiues it of you It must there seems a necessitie to be implied because euen in Nature there was a consecration of holy places Iacob in his iourney Gen. 28.20 before the Law consecrated euen that stone which he set vp in intention to build God a House there In the time of the Law Num. 7.1 this Feast of Dedication was in practise first in the Tabernacle that and all that appertain'd to it was annointed and sanctified So was Salomons Temple after so was that which was reedified after their return from Babylon and so was this in the Text after the Heathen had defiled and profan'd the Altar thereof and a new one was erected by Iudas Maccabeus Thus in Nature thus in Law and thus far thus in the Gospell too that as sure as wee are that the people of God had materiall Churches in the Apostles first times so sure we are that those places had a Sanctitie in them If that place of Saint Paul 1 Cor. 11.22 Despise yee the Church of God be to be vnderstood of the locall of the materiall Church and not of the Congregation you see there is a rebuke for the prophanation of the place and consequently a sanctity in the place But assoone as the Church came euidently by the fauour of Princes to haue liberty to make lawes and power to see them practised it was neuer pretermitted to consecrate the places Before that we find an ordinance by Pope Hyginus he was within 150. after Christ and the eighth Bishop of that See after Saint Peter euen of particulars in the Consecrations But after Athanas Athanasius in his Apologie to Constantius makes that protestation for all Christians That they neuer meet in any Church till it bee consecrated And Constantine the Emperour least hee should be at any time vnprouided of such a place as we read in the Ecclesiasticall story in all his warres carried about with him a Tabernacle which was consecrated In Nature in the Law in the Gospell in Precept in Practise these Consecrations are established Vsus This they did But to what vse did they consecrate them not to one vse only and therfore it is a friuolous contention whether Churches be for preaching or for praying But if Consecration be a kind of Christning of the Church that at the Christning it haue a name wee know what name God hath appoynted for his House Domus mea Domus orationis vocabitur My House shall bee called the House of Prayer And how impudent and inexcusable a falshood is that in Bellarmine That the Lutherans and Caluinistes doe admit Churches for Sermons and Sacraments Sed reprehendunt quod fiant ad orandum They dislike that they should be for Prayer when as Caluin himselfe who may seeme to bee more subiect to this reprehension then Luther for there is no such Liturgie in the Caluinists Churches as in the Lutheran yet in that very place which Bellarmine cites sayes Conceptae preces in Ecclesia Deo gratae and for singing in Churches which in that place of Caluin cannot be only meant of Psalmes for it was of that manner of singing which being formerly in vse in the Easterne churches S. Ambrose in his time brought into the Church of Millan and so it was deriud ouer the Western churches which was the modulation and singing of Versicles and Antiphons and the like this singing sayes Caluin was in vse amongst the Apostles themselues Et sanctissimum saluberimum est institutum l. 3.20 § 32. It was a most holy and most profitable Institution Still consider Consecration to be a Christning of the place and though we find them often called Templa propter Sacrificia for our sacrifices of praier and of praise of the merits of Christ and often called Ecclesiae ad conciones Churches in respect of congregations for preaching and often call'd Martyria for preseruing with respect and honor the bodies of Martyrs and other Saints of God there buried often often by other names Dominica Basilica and the like yet the name that God gaue to his house is not Concionatorium nor Sacramentarium but Oratorium the House of Prayer And therefore without preiudice to the other functions too for as there is a vae vpon me Si non Euangelizauero If I preach not my selfe so may that vae be multiplied vpon any who would draw that holy ordinance of God into a dis-estimatiō or into a slacknesse let vs neuer intermit that dutie to present our selues to God in these places though in these places there bee then no other Seruice but Common prayer For then doth the House answere to that name which God hath giuen it if it be a house of Prayer Modus Thus then were these places to receiue a double Dedication a Dedication which was a Donation from the Patron a Dedication which was a consecration from the Bishop for to his person and to that ranke in the Hierarchy of the Church the most ancient Canons limited it and to those purposes which wee haue spoken of of which Prayer is so farre from being none as that there is none aboue it A little should be said before wee shut vp this part of the manner the forme of Consecrations In which in the Primitiue Church assoone as Consecrations came into free vse they were full of Ceremonies And many of those Ceremonies deriu'd from the Iewes and not vnlawfull for that The Ceremonies of the Iewes which had their foundation in the prefiguration of Christ and were types of him were vnlawfull after Christ was come because the vse of them then implyed a deniall or a doubt of his being come But those Ceremonies which though the Iewes vsed them had their foundation in Nature as bowing of the knee lifting vp the eyes and hands and many very many others which either testified their deuotion that did them or exalted their deuotion that sawe them done are not therefore excluded the Church because they were in vse amongst the Iewes That Pope whom we named before Hyginus the eighth after Saint Peter he instituted Ne Basilica sine Missa consecretur That no Church bee consecrated without a Masse If this must binde vs to a Masse of the present Romane Church it were hard and yet not very hard truely for they are easily had But that word Masse is in Saint Ambrose in Saint Augustine in some very ancient Councels and surely intends nothing to this purpose but the Seruice the Common Prayer of the Church then in vse there And when the Bishop Panigarola sayes in his Sermon vpon Whitsunday that the Holy Ghost found the blessed

last shall commend our Spirits into the hands of God God hath commended our Spirits not onely our ciuill peace but our Religion too into the hand of the Magistrate And therefore when the Apostle sayes Studie to bee quiet it is not quiet in the blindnesse of the Eye nor quiet in the Deafenesse of the Eare nor quiet in the Lamenesse of the Hand the iust discharge of the dueties of our seuerall places is no disquieting to any man But when priuate men will spend all their thoughts vpon their Superiours actions this must necessarily disquiet them for they are off of their owne Center and they are extra Sphaeram Actiuitatis out of their owne Distance and Compasse and they cannot possibly discerne the Ende to which their Superiours goe And to such a iealous man when his iealousie is not a tendernesse towards his owne actions which is a holy and a wholesome iealousie but a suspition of his Superiours actions to this Man euery Wheele is a Drumme and euery Drumme a Thunder and euery Thunder-clapp a dissolution of the whole frame of the VVorld If there fall a broken tyle from the house hee thinkes Foundations are destroyed if a crazie woman or a disobedient childe or a needie seruant fall from our Religion from our Church hee thinkes the whole Church must necessarily fall when all this while there are no Foundations destroyed and till foundations bee destroyed the righteous should be quiet Hence haue wee iust occasion first to condole amongst our selues who for matters of Foundations professe one and the same Religion and then to complaine of our Aduersaries who are of another First that amongst our selues for matters not Doctrinall or if Doctrinall yet not Fundamentall onely because wee are sub-diuided in diuers Names there should bee such Exasperations such Exacerbations such Vociferations such Eiulations such Defamations of one another as if all Foundations were destroyed VVho would not tremble to heare those Infernall words spoken by men to men of one and the same Religion fundamentally as Indiabolificata Perdiabolificata and Superdiabolificata that the Deuill and all the Deuills in Hell and worse then the Deuill is in their Doctrine and in their Diuinitie when God in heauen knowes if their owne vncharitablenesse did not exclude him there were roome enough for the Holy Ghost on both and on either side in those Fundamentall things which are vnanimely professed by both And yet euery Mart wee see more Bookes written by these men against one another then by them both for Christ But yet though this Torrent of vncharitablenesse amongst them bee too violent yet it is within some bankes though it bee a Sea and too tempestuous it is limitted within some bounds The poynts are certaine knowen limitted and doe not grow vpon vs euery yeare and day But the vncharitablenesse of the Church of Rome towards vs all is not a Torrent nor it is not a Sea but a generall Flood an vniuersall Deluge that swallowes all the world but that Church and Church-yard that Towne and Suburbes themselues and those that depend vpon them and will not allowe possibilitie of Saluation to the whole Arke the whole Christian Church but to one Cabin in that Arke the Church of Rome and then denie vs this Saluation not for any Positiue Errour that euer they charged vs to affirme not because wee affirme any thing that they denie but because wee denie some things which they in their afternoone are come to affirme If they were Iusti Righteous right and iust dealing men they would not raise such dustes and then blind● mens eyes with this dust of their own raysing in things that concerne no Foundations It is true that all Heresie does concerne Foundations there is no Heresie to bee called little Great Heresies proceeded from things in apparance small at first and seem'd to looke but towards small matters There were great Heresies that were but Verball Heresies in some Word That great Storme that shaked the State and the Church in the Councell of Ephesus and came to Factions and Commotions in the Secular part and to Exautorations and Excommunications amongst the Bishops so farre as that the Emperour came to declare both sides to bee Heretiques All this was for an Errour in a Word in the word Deipara whether the Blessed Virgine Marie were to bee called the Mother of God or no. There haue beene Verball Heresies and Heresies that were but Syllabicall little Praepositions made Heresies not onely State-praepositions Precedencies and Prerogatiues of Church aboue Church occasioned great Schismes but Literall Praepositions Praepositions in Grammar occasioned great Heresies That great Heresie of the Acepbali against which Damascene bendes himselfe in his Booke De Natura Composita was grounded in the Praeposition In They would confesse Ex but not In That Christ was made of two Natures but that hee did not consist in two Natures And wee all know what differences haue beene raysed in the Church in that one poynt of the Sacrament by these three Prepositions Trans Con and Sub. There haue beene great Heresies but Verhall but Syllabicall and as great but Litterall The greatest Heresie that euer was that of the Arrians was but in one Letter So then in Heresie there is nothing to bee called little nothing to bee suffered It was excellently sayde of Heretiques though by one who though not then declared Nestorius was then an Heretique in his heart Condolere Hereticis crimen est It is a fault not onely to bee too indulgent to an Heretique but to bee too compassionate of an Heretique too sorrie for an Heretique It is a fault to say Alas let him alone hee is but an Heretique but to say Alas hope well of him till you bee better sure that hee is an Heretique is charitably spoken God knowes the sharpe and sowre Name of Heretique was too soone let loose and too fast spread in many places of the world VVee see that in some of the first Catalogues that were made of Heretiques men were Registred for Heretiques that had but expounded a place of Scripture otherwise then that place had beene formerly expounded though there were no harme in that newe Exposition And then when once that infamous Name of Heretique was fastened vpon a man nothing was too heauie for any thing was beleeued of that man And from thence it is without question that wee finde so many so absurd so senselesse Opinions imputed to those men who were then called Heretiques as could not in trueth with any possibilitie fall into the imagination or fancie of any man much lesse bee Doctrinally or Dogmatically deliuered And then vpon this there issued Lawes from particular States against particular Heresies that troubled those States then as namely against the Arrians or Macedonians and such and in a short time these Lawes came to bee extended to all such Opinions as the passion of succeeding times called Heresie And at last the Romane Church hauing constituted that Monopolie That Shee onely