Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	build_v	house_n	moses_n	1,832	5	9.9525	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04112	A iudicious and painefull exposition vpon the ten Commandements wherein the text is opened, questions and doubts are resolued, errours confuted, and sundry instructions effectually applied. First deliuered in seuerall sermons, and now published to the glory of God, and for the further benefit of his church. By Peter Barker, preacher of Gods word, at Stowre Paine, in Dorsetshire.	Barker, Peter, preacher of Gods word.	1624 (1624)	STC 1425; ESTC S114093	290,635	463

a body Then though we be not like Phauorinus who maruailed at nothing in the world besides man at nothing in man besides his minde p Ps 139. 14. for wonderfull are thy workes O God q Ps 104. 24. in wisdome hast thou made them all yet as most astonished at this worke which is as Gods text and all other creatures commentaries vpon it wee say who is like vnto thee O Lord none can doe as thou doest But say Images are books and say further that they are seene and allowed and that they come forth cum gratia priuilegio yet books serue onely to be reade if they be kneeled vnto and worshipped if we vow vnto them or bow vnto them then are they made Idols and why shall they not then bee broken in peeces And indeed so prone we are to idolatry that our nature is occupied and fixed on those things which lie before our eyes rather then on those which are not seene and then our inward wits bee most feruent when our outward senses bee least troubled and therefore let true religion labour as much to take away these blockish books which are so much abused and which doe so much steale away our hearts as Papistry tooke paine to pull away English books and thrusting on Christians for a benefit which the r Esay 28. 11. Lord laid on the Iewes for a punishment to ouershadow with mists and darknes the sunshine of the word making it appeare like sack-cloth which seene read and preached is able to carue the true image of God in our hearts I speake not this as though images and pictures might not be made to represent man or any other creature but we must not make them to our selues or set them vp for any deuotion to worship God by them The beginning of Images was nimius amor amicorum nimius timor tirannorum too much loue of friends and so Ninus King of Assyria some 2055 yeares before Christs incarnation caused the image of his disceased father Belus to be drawne thereby to keepe his countenance better in remembrance so Xenophanes among the Egyptians after his sonne was dead caused his image to be made for his comfort and so farre the image is tollerable But when that which at first was taken only for solace grew at length vnto holynes and the seruants thorough flattery adorned it with garlands and in continuance of time worshipped it as God then was neither it nor the like sufferable but to be plucked downe as u 2. Kin. 18. 4. Ezechias to his great commendation broke in peeces the brasen serpent though it were commanded to be set vp by God when the people burnt Incense vnto it God is the Lord that is his name x Esa 42. 8 his glory he will not giue to another nor his prayse to grauen images and this brings me into the second part of my subdiuision to wit we must not be liberall of another bodyes goods in giuing Gods glory to others Thou shalt not bow downe to them nor worship them they must neither haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither the greatest nor the least honour we must neither ●ow the body nor bend the soule vnto them In Elyas time God acknowledged none for his but y 1. Kin. 19. 18. they which bowed not the knee to Baall and did not kisse him with their mouthes z 2. Kin. 5. 18. Naaman confesseth this a fault that he should bow himselfe in the house of Rymmon and cryes God mercy for that hee shall fall into it a Dan. 3. 18 The three children Sidrach Misach and Abednego will not vse any reuerence with bodily gesture in falling downe and worshipping the golden image which Nabucadnezzar set vp The image of a Prince is then honoured when his person is absent but a man doth not turne to and worship the image in presence of the Prince Now God filleth all places and wee may say of euery place as Iacob of Bethell b Gen. 28. 16. Surely the Lord is in this place and therefore let his image alone The workeman is euer better then the worke as c Heb. 3. 3. hee that buildeth the house hath more honour then the house now d Psa 13. 5. 15● the images of the ●eathen are siluer and gold euen the worke of mens handes e Ba● 6. 45. Carpenters and Golde-smithes make them neither be they any other thing but euen what the workeman will make them neither is there any grace in the image that comes not from the Caruer If now the workeman be better then his worke which he graceth or disgraceth at his pleasure and no man boweth to the workeman why then should they kneele to the worke of his handes If any handy worke were to be worshipped it were the worke of Gods handes eyther man f Psa 8. 6. 5 for he hath put all things vnder his feete or Angels for he hath made them superiours to man But Peter g Act. 10. 25 tooke vp Cornelius when he fell downe at his feete and shewed to much reuerence as though Peter had been a God and h Act. 14. 14. Barnabas and Paul renting their clothes tooke vp the men of Lystra more roundly when they heard they would doe sacrifice vnto them and the Angell sayd vnto Iohn i Reu. 19. 10. See thou doe it not when he fell before his feet to worship him The diuell indeed would purchase at a great price that which men and Angels refuse being giuen vnto them and as Caffrani a people in India worship diuels in most terrible figure beleeuing that they are permitted of God to punish or spare them at their pleasure And as in China they put the diuels picture before a sicke man that he may learne to know him in another world and take him for his friend so the diuell would haue Christ fall downe and worship him and to bring this to passe he makes him large offers but he cuts large thongs in another mans hyde he promiseth him Kingdomes to see if an omnia dabo will bring him on his knees k Mat. 4. 9. All these will I giue thee if thou wilt fall downe and worship me of which wordes Gorran saith pretily Bene dicitur cadens adoraberis quia nunquam sine casu diabolus adoratur he saith well when he saith if thou wilt fall downe and worship mee for the diuell is neuer worshipped without a shamefull fall Heathen men did reuerence the Sunne and the Moone and the Starres But God m Gen. 1. 16. though these were his creatures n Deu. 4 19 will not allow them any part of his worship the Sun is a seruant the Moone is an hand-mayde the Starres are made for mans vse What is more vnseemly then that the sonnes of God should worship the Sun which is the seruant of the whole world If we may not worship the creatures themselues which are

them honours at their pleasures Againe on the contrariside this serueth for the commendation of Iacob i Gē 35. 4. who in token of detestation buried the Idols vnder an Oake for the commendation of Moses k Ex. 32. 20 who grounde the golden Calfe vnto pouder for the commendation of Pythagoras who condemned Orphy Homer and Hesiodus for their so damnable diuices for commendation of Charles K. of France who aboue 800 yeeres agoe called a great Synod of the Bishops of France Italy and Germany at Frankeford where the second generall Councell of Nice which two yeeres before decreed it lawfull to worship images was reiected and refured for commendation of that Synod in Greece where 330 Bishops at Constantinople condemned reuerencing of images l Zac. 10. 2 For they speake vanity and m Ion. 2. 8. they that waite vpon lying vanities forsake their owne mercy and therefore n Ex. 23. 24 God will haue them vtterly ouerthrowne and will not haue vs serue them either in praying to them in Canonizing them or swearing by them not in praying to them for when the faithfull speake the best they can for themselues without boasting they say o Ps 24. 20 they haue not held vp their hands to a strange God and how could the heathen blaspheme the true God more then to worship false gods with prayer when they had dedicated their Temples vnto them and to say as they did to Iupiter Whether thou bee god or goddesse wee call vpon thee Oh but experience sheweth that prayers vnto images haue beene happy for successe and haue been so farre from comming weeping home that they haue laden our heads with a blessing they haue been as a key to open the locke when God hath shut out his mercies from vs yea but they are but fabulous legends which the papists alledge in this kind Indeed I read that in the time of King Henry the fixt there came from Barwicke to Saint Albones a begger with his wife both affirming that he was borne blind and being warned in a dreame to seeke Saint Albon for his eyes he was as he said come thither the Saint at first lent but a deafe eare to his prayers but at length at his shrine hee recouered his sight a miracle was solemnely ronge Te Deum song and what more talked off in all the Towne then this miracle What say you now is it not well done to bestow some part of our time in a set course of prayer to Saints to bee clyents to them that they may be helpers to vs I answer bad dealing hath many times steps whereby it may be traced out Iulius Caesar conueied 3000 pound weight of pure gold out of the Treasury in Rome and laid in the like weight of copper gilded but this was bewraied by the touch Lysander pickt a great summe of gold out of the bottome of a bagge for the mouth was sealed and sewed it skilfully vp againe but this theft was discouered by a Bille still remaining in the bagge this begger plaid the dissembling roague and his dissimulation was espied by his owne confession for Duke Humfrey then Lord Protector going about to perswade him that he could not see the beggar to proue his sight good told him the names of all the colours that could be shewed him which he could not haue done except hee had knowne them before though hee might see the colours were diuers no more then the names of all the men that he should sodainly see If such vertue be in the Saints as they fabulously suppose then in perplexity what need the superstitious man vse old wiues and Starres for his Counsellers he may aske counsell of of the Saints as p Hos 4. 12 Israell did at their stockes and at their stickes in danger what need his night spell the Saints may bee his garde in sicknesse what need he charmes the Saints may be his phisitions what need hee Paracelsian characters for his tooth each a word to Saint Apolline is present remedy then what need hollowed waxe as an Antidote against all euils when seuerall Saints can in counter seuerall euils if men doe but pray vnto them nae then let ordinary meanes for any griefe bee set apart let not him that is troubled with the falling sicknesse vse any longer to eate the flowers of Rosemary crums of rye bread and hony meddled well together for Saint Cornelis though he carries a recept but for one cure can helpe that euill if hee doth but pray vnto him But these are all but fopperies and wicked superstition haue any of these which promise great helpe approued their skill to their credulous patients I say of them as Iob doth of his friends q Iob. 16. 2 Miserable comforters are yee all they know not what particular miseries men vpon earth are intangled and clogged with how then can they cure them but say that some sicke and diseased haue recouered after prayers made vnto Saints as Lewis the French King beeing so sicke that some supposed hee was dead after prayers made by the Bishoppe of Paris and others there present and after Queene Blanch his mother had blessed him with a peece of the holy Crosse began with a sigh to plucke too his armes and legges and so stretching himselfe began to speake I say againe haue not many sicke mended with their phisicke in their pocket I know where a sicke patient sent to a phisition for his councell the phisition wrote downe a Recipe in a peece of paper and sent him word hee must take that to doe him good the simple Patient hearing hee must take that not thinking of the contents did eate vp the paper and shortely recouered his health but what was it that wrought his recouery was it his Receit or was it not rather his conceit or was it not rather strength of nature in the Patient though I know a conceit may doe much rather then any vertue in the one or in the other so it may bee some haue mended after they haue been at Saints shrines but hath this come to passe by vertue in the Saint or not rather by the power of God who healeth all our infirmities I know a Saint many times had the thankes And as that man in the Gospell was r Ioh. 7. 23 to offer vp vnto God euery member he had because hee had made him euery whit whole so men were commonly wont to offer eares of waxe to the Saint who as they supposed cured the eares eyes of waxe to the Saint that cured the eyes feete of waxe the Saint that cured the feete though it bee onely God who giueth medecine to heale the sicknesses and ease the griefe ſ 2 Cor. 1. 4. who is ready to comfort vs in all tribulation and not the Saints whom therefore we must not worship with any adoration If they cannot helpe the body much lesse can they cure the t Mat. 4. 2 soule to cure this our Sauiour

Countrey and the naturall affection of that daughter shall not be forgotten who seeing her father had his iudgement to be famished and that none might be suffred to bring him meate did giue him sucke with her owne breasts On the other side to blame were the Iewes who disanulled this law for it is written in their Talmud a man is bound to honour his father and mother vnlesse he did vow the contrary and accordingly Hubaldus as Gratian noteth in the decretals would not helpe his mother in her neede for he had vowed he would not too blame were the scribes and Pharisees whom our Sauiour Christ reproueth for this that they dispensed with children which neglected their parents though they stood in need of their supportation so as they would giue as they vse to say to the Church e Mar. 7. 11 as though the commandement did not rather driue them to their parents care then to the Priests Corban In a word to blame are all such children as being fat vpon earth and seeing their Tabernacles to florish are ashamed of their parents when they are filled with pouertie when Opus and Vsus knocks at their doores when they are brought to a morsell of bread and drinking of the beggars dish tast the smart of needy want which without all pittie and compassion will suffer them still to goe to the fountaine for their best cellar to the ground for their bed to the gate for their bread to the brokers shop or I know not whose wardrob for cloathes to couer the nakednes of their bodyes these I say because they will not raise their parents out of the dust and lift them vp from the dung-hill run into the breach of this commandement honour thy father and thy mother The mother is the weaker sex and commonly most doteth vpon her children which maketh her looke for lesse honour and them lesse to esteeme her therefore there is expresse mention made of the mother honour thy mother and f Deu. 21. 18. Moses speaketh of harkening both to the voyce of the father and voyce of the mother to shew it is as well the mothers dutie to instruct her children as it is the childrens part to submit themselues as well to the one as to the other nay more then so in Leuiti●us the mother hath the Bedels seniority and though she be the iunior yet hath the first place g Leu. 19. 3 yee shall feare euery man his mother and his father that none might take exceptions against his mother or thinke himselfe exempted from her iurisdiction This serueth to reproue such sonnes as being without naturall affection are ready to hold their mothers short when the Church-yard hath the length of their fathers bodyes such as empayring their mothers true titles are ready to turne them out of doores such beastes are like young Kites who when their dammes haue hatcht them taken payne and gone about the campe with much danger to bring them meate to feede them doe not withstanding when they are growne strong beate them with their wings will not suffer them to eate of their prey but with their bill and with their wings expell them from their nest I neede not speake here against Parricides there are few Christians growne so barbarous except some moth which destroyes the cloth wherein it bred or some few vermin which eate into the flesh wherof they came or some Salamander which being a long while nourished in the sire at last quencheth it or some worme which being bred at the foote of the tree and growing with it at last killes it or some frozen snake in Aesop which intoxicateth and infecteth him with poyson who warmed her in his bosome such a monster in nature was Nero who caused his owne mother Agrippina to be slaine and ript open that he might see the place where he lay in her little better were the Bactrians among whom was such in humanitie that when there parents were sicke or old they threw them to dogges to teare them in peeces Caspij a people in Tart●●i● nourished dogges of purpose to doe the like peece of seruice here in England in the daies of persecution I know not whether I should more cry out of the cruelty of the persecutors in commanding children to set fire to their parents which in the reigne of Henry the 7. 1506. one Ioane Clarke the only daughter of William Tilsworth and afterward the children of Iohn Scri●ener were enioyned to doe with their owne hands or of the vnnaturall fact of the children in obeying this cruell command Iacobs children though they were not guilty of this sinne by committing the fact yet might haue been somewhat charged with it for omitting that comfort which they might haue mi●istred to their father for when Iacob saw his sonne Iosephs ●a●ti-coloured coate all imbrued with bloud he was euen at deaths doore and sayd a Gen. 37. 33. it is my sonnes coate a wicked beast hath deuoured him Ioseph is surely torne in peeces whereupon hee rent his clothes put sackcloth about his loynes would goe downe into the graue vnto his sonne mourning and mourne for him as long as he liued yet none of them sayd be of good cheere thy sonne Ioseph liueth this coate was but dipped in the bloud of a Kid the worst that hath befallen thy son is this he is solde to the Ishmalites but nature it selfe doth so much abhorre the sin of parricide that me thinkes I haue a Supersedeas to meddle no more with it If you would know the reason why children run into the breach of this Cōmadement is the turning of the cōmandement topsie turuy for therefore the sonne doth not honour his father because the father doth honour his son that is doth not correct them but cocker them for therefore is b 1. Sam. 2. 29. Ely said to honour his sonnes because he gaue them but light rebukes for heauie sinnes and the quantitie of the punnishment was not answereable to the qualitie of the offence c Heb. 12. 9 wee haue had the fathers of our bodyes saith the Apostle which corrected vs and we gaue them reuerence first he speaketh of correction and then of reuerence as though reuerence would not follow except correction as an vsher did goe before it what was it that caused Adoniah to deale so treacherously with his father as to vsurpe the Kingdome but this d 1. Kin. 1. 5. 6. his father would not displease him from his childhood to say why hast thou done so will you keepe meate well sauoured yet will yee neur salt it will you haue sprigges sprout well and yet will yee neuer loppe them can children haue list in age to liue as they should and yet you giue them libertie in youth to liue as they list cast away correction the childe becommeth rude as e Ex. 4 3. Moses rodde cast from him turned to aserpent but bring it forth it makes him bring forth good fruite as f