Selected quad for the lemma: day_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
day_n	abase_v	house_n	humble_v	25	3	10.0143	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12099	Five pious and learned discourses 1. A sermon shewing how we ought to behave our selves in Gods house. 2. A sermon preferring holy charity before faith, hope, and knowledge. 3. A treatise shewing that Gods law, now qualified by the Gospel of Christ, is possible, and ought to be fulfilled of us in this life. 4. A treatise of the divine attributes. 5. A treatise shewing the Antichrist not to be yet come. By Robert Shelford of Ringsfield in Suffolk priest.	Shelford, Robert, 1562 or 3-1627.	1635 (1635)	STC 22400; ESTC S117202	172,818	340

sacrificium holocaustum the continuall burnt-offering and the whole burnt-offering The whole burnt-offering teacheth that seeing God saveth us not in parts or halves but in whole therefore we should serve him also in whole with all that we have with soul body and goods The continuall burnt-offering preacheth to us that whereas God is good unto us not at spirts and whiles but perpetually therefore we should at all times be for him continually in habit and as often as we can in action in the morning in the evening at midnight and at noon-day and this the Prophet David comprehendeth in the compleat number of seven Psal. 119. 164. Seven times a day do I praise thee because of thy righteous judgements To conclude thus our Church by the continuall service daily hath brought religion into a practise among us but our Solisermonists and Solifidians do what they can to dissipate it for so they may have a sermon or two on the Lords day or other they take no thought for the weekly service nor other good works because faith falsly so called onely supplieth all to these fruitlesse men Holinesse becomeeth thy house O LORD for ever HAving shewed the holinesse that becometh Gods house now I must lay out the unholinesse which unbeseemeth it because things contrarie cannot stand together comelinesse with uncomelinesse will not agree The first kinde of unholinesse is a contrarie preparation to come to this house in vain glory ostentation in that manner ordinarily which S. Hierome renders of their goings into Gods house whom the Prophet Amos pronounceth a wo against namely qui pompaticè ingrediuntur domum Israel who come in hither with stiffe necks proud gates and unhumbled bodies in gradiendo videntur quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I veluti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clemens Alexandrinus hath it and seem to march as if they would exactly measure out the earth by their mincing or else leade some pompous train upon the stage Our Prophet saith Holinesse becometh this house but these take more care for braverie the newest fashions and the finest attires that can be bought for money for here we are lookt upon We should come hither to serve God but these come to shew themselves Knowest thou whose house this is knowest thou before whom thou comest hither is he not thy Maker Shall we then come before our Maker onely in our own making Shall we present our selves to his Majestie in our own majestie No let us come hither with humilitie in the most modest manner that may be It is holinesse lowlinesse the souls beautie that Gods eies are delighted in The Prophet Isaiah saith The high looks of man shall be humbled and the loftinesse of men shall be abased and the Lord onely shall be exalted in that day This house is Gods house and this day is Gods day here therefore let us exalt him and humble our selves Keep thy braverie rather for fairs and markets save thy new fashions and sumptuous dressings for great mens houses Thus saith our Saviour They which wear soft clothing are in kings houses Then suit the world with the world and Gods house with holinesse I am not so cynicall as to take from men and women their distinctions that we should not know the mistresse from the maid nor the maid from the mistresse This the angels dislike for they keep their order one above another Under them we see again how God hath not clothed the flowers alike but hath given more beautie to some and sweeter smell to others So let us keep our sorts and orders let us not make our selves better then we are and when we are in our best and richest let us be in our own eyes lowliest especially when we come before God This is comely The second kinde of uncomelinesse is that of men in this house who when Gods Minister is not in place and sometime when he is in place in stead of prayer and meditation in stead of turning the leaves of their book turn face to face and confabulate one with another as if they were in a faire or market This is like to the tables of the money-changers and the seats of the dove-sellers which Christ in his time threw out of the Temple Neighbours I am not here to flatter you nor so mean as to fear you I am Gods Minister to tell you of your faults and to speak for God and his house Let these things be amended they are neither holy nor comely S. Chrysostome in his 36 homily upon the 1. Corinth saith It is not lawfull in the Church to speak to our neighbour he means about secular businesse His words are emphaticall and therefore I will cite them at large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not lawfull to speak unto a neighbour or take acquaintance of an old friend in the Church as elsewhere but these things are to be done out of it and that for very good reason for the Church is not a barbours or apothecaries shop neither a place to plead in but a place of angels and archangels the palace of God yea heaven it self Therefore it is most fit that the best manners and respects possible should be maintained in it Thirdly as men profane Gods house at their coming in so they serve it before their going out Two or three or more will sit talking still upon their own matters as though Gods house were now changed and things set apart for his service may as well serve our private busines This common talk is fitter for other places then for the King of heavens palace As we fanne the darnell from the wheat so we must winnow all profane speeches out of the house of prayer You will say Our speeches are not profane Then know you what profanenesse is Is it any thing but what is common in respect of things sacred as S. Peter expresseth it Acts 10. 14. Lord I have never eaten any thing which is common or unclean And thus Esau is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12. 16. a profane person one that was for any thing I speak not against an orderly conference without brawling in parleying about the good of Gods house about the good of the Parish or for the poore and such like actions of piety and devotion for these are warranted 1. Cor. 16. 2. I speak onely against unnecessarie confabulations and for common matters they are fittest for common places Fourthly as some profane Gods house with their common talk so some profane it by their going forth with their hats on their heads as though when Gods service is done then Gods house is no more Gods house Such think that Gods house is like to our common houses Therefore if they come either before or after service they think no more reverence is to be shewed Yet still it is Gods house and he never is out of it and therefore still to be respected Fifthly Gods house is profaned by such as sit in