Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	church_n	true_a	visible_a	1,038	5	9.2291	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68146	A theologicall discourse of the Lamb of God and his enemies contayning a briefe commentarie of Christian faith and felicitie, together with a detection of old and new barbarisme, now commonly called Martinisme. Newly published, both to declare the vnfayned resolution of the wryter in these present controuersies, and to exercise the faithfull subiect in godly reuerence and duetiful obedience.	Harvey, Richard, 1560-1623?	1590 (1590)	STC 12915; ESTC S117347	120,782	204

and theomachies commonly made euen of poets in reuerence of religion the causes of greatest mischiefes and sorowes to which end and purpose all the most auncient tragedies haue beene written euē euery one of them as R. Haruey hath proued in his Logical and Enthymematicall Analysis dedicated to the valiant and vertuous noble Lord the Earle of Essex If Menelaus counted a light and idle pratler abuse Calchas or Agamemnon a great drinker in his hast and anger misuse Chryses or Pentheus in his frensie disturbe the Bacche or Creon in his pride disable Tyresias and so forth neither shall their passions hinder the spirites of those Prophets nor make Nestor or Vlisses or Cadmus or the Thebanes or the wiser sort or God himselfe in their phrase termed Apollo and Dyonisius of destroying euill thinges and working great matters to despise them one iote the more but the rather to defend them which decorum is euer kept in all their bookes in geuing the best ende of their controuersies to their religious persons hee that hath eyes to read let him reade Then let him thinke in his heart whether pacience and humility in one man should prouoke another man to presumption and rigour and the naked innocencie and innocent nakednesse of Gods holy prophets and teachers may in any heauenly or worldly reason cause busiebodies the rather to annoy them if he answereth in himselfe it should not it may not be why goeth he against his conscience and woundeth his owne soule in allowing these idle flies these troublesome waspes these stinging gnats these vnprofitable wormes if he saith it should be it may be he maketh loue a reason of hatred and submission a cause of oppression he taketh away the reward of vertue and doth euill for good which is worse then the worst beasts then diuels all Then I beseech him to consider how disalowable it is in good discipline which they and he stand vpon so much to change that order and breake downe those degrees that are nether diuers from Gods holy and reuerend word nor contrary to true and godly gouernment to be firie vehement in their innouatiōs wheras old standards haue more equity and safety in thē by much or else by such an infinite methode we shall neuer make an end of changings and euer trouble the world with needles questions besides that is the most inordinate vnlawfull thing in the world to haue priuate men speake and write their pleasures in publicke cases seeking on their owne heads without any good allowance or lawfull warrant of the rulers factiously and arrogantly to alter the state that is builded and framed on Gods and mans law Then I desire him to examine this question whether vertue and wealth godlines and riches may not be in one and go together if they may not why were the most soueraigne princes and godly puissant captaines of Gods church euer as welthy and rich as any other will they reforme God too for doing this and teach the Almightie to do better or if they may be in one being both good what meane these immoderate clensers of no faults to pull downe or spoile to beggar or abase with all their forces the countenance and maintenance of spirituall magistrates and fathers of ecclesiasticall teachers and rulers whose reuenues and iurisdictions are more necessary and lesse hurtful more charitable and natural then any other and whose children shall not be behind any in true vertue and true proofe How truly hath S. Augustine defined him to be an heretick which for profits sake or fame beginneth or followeth new opinions God in his goodnes and mercie forgiue all ignorant and weake offences as he will in his powerfull iustice ouerthrow all presumptuous and strong offenders to his owne immortall glory and the euerlasting comfort of his true church his peculiar people his faithfull children his obedient seruaunts which beleeue in him aboue al which feare him vnder all which loue him with all the powers of their soules and bodies in all thankfulnes and dutie in all visible inuisible offerings of their goods and goodwils For when the reasonable and honest soule remembreth in it selfe that the weight of Gods sanctuary was euer as much more as the weight of the congregation and the measure much more that the best fairest of all things were alwaies bestowed vpon Gods diuine vses and seruices who giueth vs the best all for his vses that the lands of the Leuites in that only little land of Canaan cōtained at the least in compasse one hundred and ninety miles Num. c. 35. v. 5. or if later times be better that of the whole land of Iurie diuided into foure seuerall parts two parts of them were giuen to the priests to the temple and the Leuites for their inheritance Ezech. cap. 45. vers 3 4 5. or if an interpretor be required herein in that S. Ierome in his notorious and notable epistle to Euagrius concludeth and calleth this an apostolical tradition that the Bishops and Priests and Deacons may aske and chalenge so much in the church as Aron and his sonnes and the Leuites did in the temple that the liuings of the Aegyptian priests euen idolatrous priests were not once touched or diminished in common dearth and famine and need and knoweth withall that these benefits and liberties were ordained by two of the most godly and politick lawmakers that euer liued except Christ euen by Moses and Ioseph men euery way most singular vnmatchable men taught of God himselfe from heauen it selfe by visions and reuelations and familiar conferences how can he iudge otherwise then honorably and graciously for the heads and parts of the church as he will iudge both graciously and honorably for the heads and parts of the congregation there is not I am sure any one of vs that reading S. Paul 2. Cor. c. 3. v. 7 8 9 10 11. of the glorious and continuall ministery of righteousnes more excellent then the ministery of condemnation or c. 4. Galat. humbling the law with the names of rudiments and bondage and those which liued vnder the law of children and seruants but exalting the gospell with the titles of fulnesse of time and redemption and the gospellers of sonnes and heires and such other concordances of like Scripture can once thinke that the law of Moses is greater then the gospell of Iesus but that the gospel is both for the godhead of the autor Hebr. c. 3. v. 3. and for the doctrine it selfe and for the first teachers of both greater and woorthier then the law which proposition of the gospels excellency and preferment beyng truly graunted and rightly grounded these consequents must necessarily be conioyned that they which teach the gospell ought euery way to liue in more honour and credite thereby among the Christians then they which taught the law liued in honour and reuerence thereby among the Israëlites as the perfitest state of the church must haue perfitest honour that he is the