Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	deal_n	entertain_v	great_a	18	3	2.0863	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67643	Anti-Haman, or, An answer to Mr. G. Burnet's Mistery of iniquity unvailed wherein is shewed the conformity of the doctrine, worship, & practice of the Roman Catholick Church with those of the purest times : the idolatry of the pagans is truly stated ... / by W.E. ...	Warner, John, 1628-1692.	1678 (1678)	Wing W905_VARIANT; ESTC R34718	166,767	368

Mat. 23.2 were commanded to obey at the same time that they were warned to avoyed their actions And that I may give you an instance proportionable to your objection of an irrationall creature to an unreasonable doubt what say you to Balaams Asse was he ether Saint or Divine He (a) 2. Pet. 2.16 rebuked his master for his iniquity speaking with man's voice forbad the madnesse of the Prophet God grant he cure all amisse in you Know Sir that jurisdiction gift of Miracles tongues Prophecy and all those graces which are called gratis datae regard the sanctification of others not of the person to whome they are given S. Thom. 1.2 q. 11 1. a. 1. have no connection with any personall sanctity in their subject CHAPTER XXXIV Mr. G. B. his intention in his booke his meekenesse to Catholicks G. B. pag. 140. Thus far I have pursued my designe in the tract where of I have not beene void of a great deal of paine sorrow for what pleasure can any find by discovering so much wickednesse God is my witnesse how these thoughts have entertained me with horrour regret all the while I have considered them it is not without the greatest Antipathy to my nature imaginable that I have payd this duty to Truth ANS Here you give a very artificiall confirmation of all you had sayd before that you tinder tooke this taske with greate reluctance carryed it on with greife sorrow vouch God as witnesse of he truth of this suspecting I suppose as you had reason your bare word would scarce be received whilest soe many pregnant proofes stand for the contrary For first your Religion doth not inspire such a spirit of mortification as to engage her children in paine full sorrowfull actions for any time at all much lesse for soe long a time as is necessary for composing a booke of soe various matter And for your person I doe not heare that you seeke soe much occasions of Greife Secondly those who with sorrow unwillingly think of others faults avoyde those usually entertaine others of their vertues Content is the thing all men commonly seeke even in their greife They decline contristating objects sometimes seeke a freedome from them by a cessation of all rationall operations preferring the sottish stupid senslesse condition of a beast before the rationall but Irksome thoughts of displeasing objects as is too common in Ingland if I am not mistaken But that a man who may divertise himself or find employments pleasing should trouble himselfe with what passes in Iamaica or China or Rome which concernes him not is very unusuall almost incredible Thirdly those who are truly sorry for their neyghbours faults doe not easily entertaine false reports of them are unwilling without pregnant proofes to harbour any bad opinion of them or give credit to bad reports concerning them In fine shew in their actions the truth of that saying (a) 1. Cor. 13.5 Charitas noncogitat malum Charity thinks no evill You on the contrary take all malicious reports against us as tru althô you ether knew already or with a little labour myght have knowne the wrong done us in them for as for the greatest part of your difficultys they are such as have beene answered over over Fourthly you faine things yourselfe which no body ever dream't of are in themselves most untru As what you say pag. 133. The subject of our sermons studys are matters of interest not the laws of God Nay when the things themselves are not blame worthy you calumniate our intentions seeking into our harts for matter to fixe a calumny on And can any body perswade himself our errours faults afflict you when you labour so hard to find them And faine them your selfe rather then misse of them I cannot tell to what better to compare this proceeding if your greise were reall then to children who having drest up a Puppet fancy it sicke then dead then fall a crying as if it really were soe Fiftly your manner of writing is too artificiall for Greife it is not soe serious grave as those are which that Passion dictates It is sarcasticall insulting sharpe biting in a word satyricall no signe of mercy compassion be moanings bewaylings c But only when you call to mind your text or strive to get your Readers favour by pretending to greive for our faults Soe that did you not tell us of it we should rather guesse any other passion predominant in you then Greife We find many cleere signes of pride emulation hatred contempt anger disdaine jealousy feare c but few of sorrow Lastly this very protestation gives an occasion to suspect your innocency according to the Rule of the law Excusatio non petita accusatio manifesta An excuse not demanded is an evident accusation An Apology is al ways an answer to some reproach of a crime when no witnesse appeares abroad who made that reproach it is certainly suspected to be objected by the best witnesse the man 's owne conscience Hence I feare most indifferent Readers will think that you never gave greater ground to suspect your ingenuity then now It is a weaknesse to attend to good wordes when we see bad actions to regard Iacobs voice when we feele Esau's hands You very religiously call God to witnesse but I beleive he will searce confirme your deposition with a miracle But intentions are secret knowne only to the searcher of Harts it is a rashnesse for any to pretend to know them even by conjectures And althô you presume to discover the designes of mē dead many ages ago yet I will not imitate you in that Rashnesse by pretēding an Insyght into your hart how greate soever may the ground be for a guesse I will not returne evill for evill I will be as civill favorable to you as I can I admit you thought you sayd Tru when you writ this that if you deceive us it is after being deceived your self soe althô you spoke an untruth as these alleadged Reasons do prove yet you did not tell a lye which consists in a will to deceive others As for untruths the honestest man in the world may tell them no Honesty exempting him from mistaking things of him selfe or being misinformed from others soe he may telan untruth with out prejudice to his Reputation Now this possibility of mistakes errour reaches to our harts which are hidden not only from our neyghbours but even from our selves whilest we take thoughts for resolutions transitory purposes for set led designes S. Greg. l. 1. Pastor c. 9. Saepe sibi de se mens ipsa mentitur fitque ut aliud in imis intentio supprimat aliud tractantis animo superficies cogitationis ostendat singit de bono opere amare quod non amat de mundi autem gloriâ non amare quod amat Our soul is often deceived by her selfe says S.

or other considerable Boone when freely given the hard usage which some of your tenants complaine of from their Ecclesiasticall landlords proves sufficiently that you are not insensible to the allurements of the attractive metall Were Church men such as they ought to be the layty would have little reason to repine at their riches althô much greater then they are If they were Treasurers of the Poore Fathers to the Orphans Helps to widdows Hosts to strangers Protectors to the Oppressed common Sanctuaryes to all necessitous persons such as some are in Catholick Church s whome I know many of whome we reade To such as these Riches are no hindrance to their function they give them only occasion of doing much good practicing their Charity If you think this to be blame worthy althô Riches be soe imployed prove what you say out of Scripture excuse your owne Bishops from that crime eris mihi magnus Apollo Voluntary reall Poverty is much commended in the (a) Mat. 19.21 Ghospel we have thousands in our Church who professe it live in it you could never get ten of your communion to embrace it There is another Poverty called of Spirit commended (b) Mat. 5.3 nay (c) Mat. 19.24 commanded in the Scripture how greate soever a stranger you are to spirituall things yet you will not say that this Poverty of hart is inconsistant with effectuall riches otherwise it would be impossible for arich man to be saved A man may be a begger yet be far from that Poverty of Spirit which gives him a ryght to the kingdome of Heaven because his hart is fixt uppon things he hath not And on the contrary another man may be master of agreate part of the world yet have his hart as free from it as if he was not in the world to use the Apostles phrayse (d) 1. Cor. 7.31 use the world as if he used it not Of this sort of poore of spirit there are many in the Church always have beene Heare S. Austin l. de moribus Ecclesiae c. 35. Sunt in Ecclesiâ Catholicâ innumer abiles fideles qui hoc mundo non utuntur sunt qui utuntur tanquam non utentes there are innumerable faithfull in the Church who make no use of the world there are others who use it of if they used it not What hath the Protestant Church to say here Pride Ambition are personall vices soe belong not to this treatise Yet I will say that there have beene both Ancient Moderne Popes who have given greater examples of humility then any your Church can shew who have made appeare that their title servant of the servants of God is no compliment Sixtus V. would not owne his mother when she was brought to him in rich clothes sayng his mothers was a poore woman who never wore silkes in her life shee was ashepe heards wife The next day she being brought to him in Rags he presently acknowledged her Some of them have asserted the Priviledges of their chaire against such as in trenched on their Ryghts which may be done without any Pride at all seing they require it as due not to their owne persons but to their chair to its founders S. Peter to his superiour Christ Iesus I never heard S. Ambrose suspected of Pride for refusing to admit Theodosius the greate into the Church before his Pennance for the slaughter at Thessalonica or for excluding him the cancells after it It was a Zeale of the glory of God the good of the Church which moved him the Emperour him selfe understood it so As for precious ornaments of the Church I will owne ours to be too costly when you shall have proved that any thing is too good for God's service not till then The infinite Majesty of God is ground sufficient to oblidge us to beare him the greatest respect interiourly expresse our duty to our Creator our gratitude to soe greate a benefactour by returning to him in the best manner we can an acknowledgement of his most bountifull gifts This serves also to stirre up in the auditory submission respect adoration which otherwise would fayle CHAPTER XXVII Vnity of the Church in Faith Sacraments G.B. ownes that Protestants are Schismaticks of severity against dissenters of Hugo Grotius G.B. pag. 100. A fourth designe of Christian Religion was to unite man kind under one head into one body not by love pardoning injurys only but also by associating the faithfull into one body the Church which was to be united by bonds of love Governed by Pastors Teachers cemented with the ligaments of the Sacraments ANSWER You say something though discorderly but not all for 1. you omit Faith by which we are inserted into the body of Christ 2. You put Charity which doth not make us parts but living parts of that body whose parts we are by Faith 3. You adde Sacraments which are only exteriour signes of interiour communication 4. You confound Charity Sacraments as equally concurring to the Vnity of the Church yet there is a vast difference betwixt them the one formally quickning the members of the Church interiourly the other only effecting it interiourly testifying it exteriourly 5. Betwixt the Sacraments there is a vast difference as to this you confound them for Baptisme being our Regeneration in Christ is an efficient cause of our union with him makes us his members the others are designed only to nourish those who are already united to in him When you speake of being governed by Pastors I hope the Pope may find place amongst them he being the prime Pastor G. B. pag. 101. The Ghospel pronounceth us free no more servants of men but of God ANSW Free from the ceremoniall law of Moyses not from that of the Ghospel obedience to the Governours of the Church How changeable are your sentiments In the forgoing page 100. the Church was to be governed by Pastors Teachers now she is to obey none but God if any man pretend to command he changeth the authority of the Church into a tyrancall yoke Soe we must have Governours without authority to command subjects without any duty to obey A new model of Government G. B. pag. 101. Those things for which we withdrew from the Church are additions to our Faith Shee added to Scriptures Traditions to God Images to Christ Saints to Heaven Hell Purgatory to two Sacrament five more to the spirituall presence of Christ his corporall presence ANS Never man spake more proved lesse then you who offer not one word in proofe of these disputed points which we declare to be evident untruths Is not this a poore begging of the thing in question But they are say you additions to your Faith Did we adde to your Faith or you cut off from ours that of the whole Christian world before your deformation How