Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	holy_a	remember_v	watch_v	1,308	5	12.9482	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20655	Three sermons vpon speciall occasions preached by Iohn Donne ...	Donne, John, 1572-1631.	1623 (1623)	STC 7057; ESTC S350	58,117	180

into that Poole How much a little change of ayre does and how well they can stand and stand bare many houres in the Priuy Chamber that would melt and flowe out into Rhumes and Catarrs in a long Gospell heere But Citra Scandalum a man may fauour himselfe in these places but yet this excuses not the irreuerent manner which hath ouertaken vs in all these places That any Master may thinke himselfe to haue the same libertie heere as in his owne house or that that Seruant that neuer puts on his hat in his Masters presence all the weeke on Sunday when hee and his Master are in Gods presence should haue his hat on perchance before his Masters Christ shall make Master and Seruant equall but not yet not heere nor euer equall to himselfe how euer they become equall to one another Gods seruice is not a continuall Martyrdome that a man must bee heere and here in such a posture and such a manner though hee dye for it but Gods House is no Ordinary neither where any man may pretend to doe what he will and euery man may doe what any man does Christ slept in a storme I dare not make that generall let all doe so Christ fauoured himselfe in the Church I dare not make that generall neither to make all places equall or all persons equall in any place T is time to end Saint Basill himselfe as acceptable as hee was to his Auditory in his second Sermon vpon the 14. Psalme takes knowledge that hee had preached an houre and therefore broke off I see it is a Compasse that all Ages haue thought sufficient But as we haue contracted the consideration of great Temples to this lesser Chappell so let vs contract the Chappell to our selues Et facta sint Encaenia nostra let this be the Feast of the Dedication of our selues to God Christ calls himselfe a Temple Soluite templum hoc Destroy this Temple And Saint Paul calls vs so twice Know ye not that ye are the Temples of the Holy Ghost Facta sint Encaenia nostra Encaenia signifies Renouationem a renewing and Saint Augustine sayes that in his time Si quis noua tunica indueretur Encaeniare diceretur If any man put on a new garment hee called it by that name Encaenia sua Much more is it so if wee renew in our selues the Image of God and put off the Olde man and put on the Lord Iesus Christ. This is truly Encaeniare to dedicate to renew our selues and so Nazian in a Sermon or Oration vpon the like occasion as this calls Conuersionem nostram Encaenia our turning to God in a true repentance or renewing our dedication Let mee charge your memories but with this note more That when God forbad Dauid the building of an House Because hee was a man of blood at that time Dauid had not embrued his hands in Vriahs blood nor shed any blood but lawfully in iust warres yet euen that made him vncapable of this fauour to prouide God a house Some callings are in their nature more obnoxious and more exposed to sinne then others are accompanied with more tentations so retard vs more in holy duties And therefore as there are particular sinnes that attend certaine places certaine ages certaine complexions and certaine vocations let vs watch our selues in all those and remember that not only the highest degrees of those sinns but any thing that conduces therunto prophanes the Consecration and Dedication of this Temple our selues to the seruice of God it annihilates our repentance and frustrates our former reconciliations to him Almighty God worke in you a perfit dedication of your selues at this time that so receiuing it from hands dedicated to God hee whose holy Office this is may present acceptably this House to God in your behalfes and establish an assurance to you that God will be alwayes present with you and your Succession in this place Amen Deut. 31. 19. Apoc. 15. 3. Diuision Verse 15 Verse 9. Verse 10 Verse 2. Verse 16. Verse 17. Part 1. Esa. 37. 3 2. Reg. 5. 1. 1. Sam. 23 lud 6. Rom. 11. 5. 1. 10. 3. 4. Matt. 43. Prou. 13. 7. Mat. 26. 13 Plutar. Verse 16. Verse 17. Verse 16. Verse 17. Esa. 61. 1 Math. 28. 19. I. Thes. 5. 19. 1 Cor. 9. 16. Apoc. 12. 3. Cant. 6. 3. Col. 2. 5. I Thes. 4. 11. 2 Thes. 3. 6. Psal. 51 Aquin. Pro. 22. 6 Mat. 18. 3 Heb. 6. 1. Iob 25. 5 1 Cor. 15 14. Psal 21. Mat. 20. 20 Mat. 1. 81. Athanaz Mat. 25. 34 Mar. 4. 11. Ioh 18. 36. Non adbuc Apo. 20 De Ciuitat Dei 20. 7. Gen. 49. Deu. 17. 14. Sed. 1 Sam. 16 Spiritus Sanctus Acts 2 1. 4. 31. 10. 44. 19. 6. Potestatem Testes Ierusalem Iudaea Samaria Iohn 8. 44. Mat. 4. 10. 10. 5. Acts 8. 25. Fines terrae Mat. 24 14 Mark 13. 9. Luk 24. 47 Mar. 16. 20 Col. 1. 5. Luc. 1. 1. Rom. 1. 8. 16. 19. Mar. vlt. vlt Rom. 8. 1 Cor. 3. 6. Basil. Bern. Ser. 1. Diuisie 1. Part. Festa Leuit. 23. Genes 8. Psal. 46. 10 Leuit. 23. Exod. 31. Col. 2. 16. Sine Mandato Cant. 2. 15 Exod. 25. 9. Aug. Ester 9. 23 Anniuersaria Felix Greg. Deut. 31. 19 〈◊〉 Temple Acts 7. 48. Chrysostome Origen Deut. 30. 13 Levi. 19. 30 Encaenia Acts 5. 4. Ecclesiastica Gen. 28. 20. Num. 7. 1. 1 Cor. 11. 22 Athanas. Vsus l. 3. 20. § 32. Modus 2. Part. Iesus in Templo Apo. 21. 22 2. Paral. 4. 9 Psal. 78. 69. Math. 26. Actes 5. Tempus 2 Chr. 5. 3. Ezra 6. 16. Etsi Hyems Mat. 24. 20. Exod. 35. Quia Hyems Basil. Iohn 2. 19. 1 Cor. 3. 16. 6. 19. Aug. Nazian

in the way but strangers shall know to Gods glory that you haue perfected a work of full three times as much charge as you proposed for it at beginning so bountifully doth God blesse and prosper intentions to his glory with enlarging your hearts within and opening the hearts of others abroad And this is your Dedication and that which without preiudice and for distinction wee call a Lay Dedication though from religious hearts and hands There is another Dedication that we haue call'd Ecclesiasticall appointed by God so as God speaks in the ordinances and in the practise of his Church Haereditary Kings are begotten conceiu'd the naturall way but that body which is so begotten of the blood of Kings is not a King no nor a man till there bee a Soule infused by God Here is a House a Child conceiu'd wee may say borne of Christian parents of persons religiously disposed to Gods glory but 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 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 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 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 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 bout with him a Tabernacle which was consecrated In Nature in the Law in the Gospell in Precept in Practise these Consecrations are established This they did But to what vse did they consecrate them not to one vse only and therefore it is a friuolous contention whether Churches be for preaching or for praying But if Consecration be a king 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 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 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