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
A46995	An exact collection of the works of Doctor Jackson ... such as were not published before : Christ exercising his everlasting priesthood ... or, a treatise of that knowledge of Christ which consists in the true estimate or experimental valuation of his death, resurrection, and exercise of his everlasting sacerdotal function ... : this estimate cannot rightly be made without a right understanding of the primeval state of Adam ...; Works. Selections. 1654	Jackson, Thomas, 1579-1640.; Oley, Barnabas, 1602-1686.	1654 (1654)	Wing J89; ESTC R33614	442,514	358

subject to the same Conditions in matters Spiritual that Ismael was subject to in matters Temporal The exposition of that Allegory Gal. 4. 24. you have heard ‖ See Book 7. Sect. 2. chap. 12. ● 2. before at large The Apostles Conclusion is the very same with our Saviours here in my Text to wit that This People were to be cast out of the House of God And Treatise of the Catholick Church as Ishmael was cast out of Abrahams house That whilest they remained in it they remained only as Servants or sons of the Bond-woman Book 1. ch 10. more largely not as the Free-born sons of the heavenly Jerusalem Of which Society none are capable save only so far as they are Set Free by the Son who is the Builder and maker of this House of God as the Apostle tels us Heb. 3. 3 4 5 6. For this man was counted worthy of more Glory then Moses in as much as he who hath builded the house hath more honour then the house For every house is builded by some man but he that built all things is God And Moses verily was faithful in all his house as a Servant for a Testimony of those things which were to be spoken after But Christ as a Son over his own house whose House are we if we hold fast the Confidence and the rejoycing of the Hope firm unto the end But the best is we need not stand long or Curiously upon the meaning of the Antecedent or manner of the Inference seeing we believe as we are in duty bound that our blessed Saviour was a Prophet most True and most Infallible as well in every Conclusion or Proposition which he uttered as in the Premisses whence he Inferred them or in the manner of the Inference It shall suffice us then to fasten our Belief upon the Conclusion If the Son therefore shall set you Free Then shall ye be Free indeed CHAP. XXIII The Second Discourse or Sermon upon our Saviours words S. JOHN 8. 36. If the Son therefore shall make you Free ye shall be Free indeed That That sowre Reply to Christ We be Abrahams Seed c. was made by those very Jews which are said verse 30 to Believe on Him And That men which for a while Believe may in Temptation or strong assaults of passions Fall away 1. The Coherence THese words contain One of the Most Remarkable Passages and of best use for Surveying the rest of that long Dialogue between our Blessed Lord and a great Assembly of the Jews of divers sorts and Qualities The Dialogue continues from the 12 th verse of this Chapter unto the End The former Part from verse the 12 th to the 30 th contains so many and so Profound my steries concerning the Eternity of Christs God-head and of his mission c. from his Father to this people That for the present I must apply that Saying which the woman of Samaria directed to our Saviour unto my self The well is deep and I have nothing wherewith to draw neither strength of Body of mind or skill nor opportunity if these were greater to present so much of it as I could perhaps draw for mine own use clear and perspicuous to the major part of this Audience in a short discourse Let it suffice then I pray to acquaint you with the Vent or Out-burst of this deep Fountain of Life which none of these Jews could Sound the one half of the Way though all Catechiz'd by the Lord of Life himself The Issue of this Catechism from verse the 12 th you have verse 30 th As he spake these words many believed on him A good Issue of so Gracious a Sermon concerning the Fountain of Life had his Auditors had the Grace to have followed the clear Current of it not mingling it with their own muddy Passions as in the very first Issue or Out-burst they did For our Saviour had no sooner uttered those words of comfort to the Jews which Believed on him If ye continue in my word then are ye my Disciples Indeed and ye shall know the truth and the truth shall make you Free verse 30. and 32. But some of his Auditors whoever they were Tartly Reply We be Abrahams seed and were never in Bondage to any man how sayest Thou ye shall be made Free verse 33. Unto this passionate Reply or impertinent Interruption our Saviours Rejoynder is Calm and meek but fortified with a double seal of Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verily verily I say unto you whosoever committeth sin is the Servant of sin and the servant abideth not in the house for ever but the son abideth ever verse 34 35. Thus by following the Current of the former words I am fairly arrived at my Text it being our Saviours own Inference out of his former Assertions If the son therefore make you free c. 2. Which sort of Jews made that Passionate Reply to Christ Believers or others But before I can conveniently unfold the meaning of our Saviours former speeches or the Connexion betwixt my Text and Them I must briefly discusse a Question naturally emergent out of the 33. verse to wit whether The Passionate Reply or interruption We be Abrahams seed and were never yet in bondage unto any c. was made by those Jews which in the 30 th verse are said to have Believed on Him or by some other Auditors which did not Believe on him at all but were at least for the time being meer By-standers at this debate Some Interpreters say Vnbelievers Some of the choisest Commentators upon this Gospel are of Opinion that the fore-mentioned sowre Reply We be Abrahams seed and were never in bondage to any man was returned by the Jews which for the present did not Believe More for Believers Yet the greater part of more judicious and discreet Interpreters of our Saviours discourse in this Chapter or of S. Johns Relation of it take it as granted That the Reply was made by those very Jews which verse 30. Believed on him And unto any Rational man specially well conversant in Scriptures or well experienc'd in his own or other mens Affections it will upon short Examination appear that the Contradictory Opinion of Cardinal Tollet and some others could never have found Enterance much lesse any setled habitation or rest in any Learned Mans Judgement or Apprehension unlesse they had been first surprized by that General Incogitancy or common Error from which many plausible Pulpit-men and some otherwise most acute Divines have taken occasion The One sort to deceive their Hearers The Other not to discover the deceitfulnesse of their own hearts Neither of them take it into due consideration that This Word Belief is not a Term Indivisible but admits of many Degrees as well for the Certainty of the * This Great Author in his First Book 1 Ch. Defined Faith by an Assent If any think amisse of that let him please to take notice

Condition that if his sons were Idiots they should have it again If Philosophers he reckon'd they would not need wealth and then it should be given to the People This same Crates when Alexander askt him if he would have his Country repair'd said no Another Alexander would come and spoil it again But he had a Country 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Built upon povertie and Contempt of Honour which none could impair 2. Aristippus who though none of the strict ones is said to have cast his Gold into the Sands of Libya Quid simile isti Graecus Aristippus qui servos proijcere aurum In media jussit Libya quia tardiùs irent Propter onus Segnes Hor. Serm. l. 2. Sat. 3. 3. D. Laert. 10. Lib. So had Philosophie taught Epicurus himself For though he kept his Estat● thinking that Pythagoras's Communitie was a sign of dissidence not of Friendship and very handsomely disposed of it by Will after Death Yet was he content with so small a proportion the total of his Pleasure in a manner consisting of a Garden and Freedom from Pain That Juvenal thought his Quantum worthy to be made the Standard of Moderation or Competencie Mensura tamen quae Sufficiat Censûs Juven Sat. 14. Fine si quis me consulat Edam In quantum Sitis atque fames frigora poscunt Quantum Epicure Tibi parvis suffecit in hortis Quantum Socratici Ceperunt antè Penates And well he might propose him for an example for Laertius says that this Man so defam'd through all the world for a Beast was Content with bread and water for the first and with Cheese for the second Course And Stobaeus brings him in bragging of the Lushious pleasure he found in such Chear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So does Seneca Epist 2. quo●e him triumphing and pronouncing Honesta res est Laeta paupertas And beside other great store of such wholsome senses of His stuck thick in many other Epistles in the 18 and 20 he exhorts Lucilius Imaginariâ Paupertate se exercere ad veram redigere se ad parva unde cadere non possit praeoccupare tela fortunae to set apart 3. or 4. or more days together for Fasting and to do it in good Earnest with so slender course fare Seneca Epist 66. 92. Courser Cloathing ut non sit Lusus sed experimentum Liberaliora ut sint alimenta Carceris that a Gaol could not worst him Laert. l. 10. In a word so to bare himself to descend so low that Fortune it self doing its worst could not Pinch him but that he might with the plain wise man Ofellus who it seems had indur'd Dura Belli all the Consequences of war challenge her and say Saeviat atque novos moveat Fortuna Tumultus Quantum hinc imminuet Hor. Serm. l. 2. Sat. 2. quanto aut ego parcius aut vos O pueri nituistis ut huc novus Incola venit And all this he does from the Precepts of divers noted men and from ●e monthly Practise of some others and amongst these of Epicurus who had such set days of Fasting Certos habebat dies ille magister voluptatis Epicurus quibus malignè famem extingueret non toto Asse pasceretur And as his life so his death seems to have been a very Calme For lying In officina voluptatis in Torments of the Stone ready to expire after 14. days Patience he writes to Idomaeneus Beatissimum hunc ultimum diem ago To conclude Bonum tuum quid Animus purus Aemulator Dei Sen. Ep. 124. if Plato's Philosophie was as it praetended an Assimilation to God it was a Moral Conversion or Furbishing up of the poor Reliques of Gods Image R●maining in the Conscience of the Natural man If it was a Meditation of Death it was a Moral Mortification Now whether this was a main Branch both of His and others I referre my self to their Books Epict. Arrian L. 2. c. 14. especially to Seneca's which have whole swarms of Good Advisements such as These Magnares est diu discenda cum adventat Hora illa inevitabilis aequo animo abire Tumortem ut nunquam Timeas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper Cogita Epist 30. which in Sanctified Translation is He that will not fear Death must dye daily Quando dabitur omnibus oppressis affectibus hanc vocem emittere Vici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quem vicerim quaeris non Persas sed avaritiam metum mortis qui victores gentium vicerit Sen. Ep. 71. Let there be no strife about Words or Names Till we have agreed to coyn better new ones let us keep the old Conversion is a kind of Protean Term fitted in various Analogie to Logick Physicks Ethicks not appropriate to Theologie and may in good equity be Predicated on some of the foreinstanced Moral Changes So may Repentance Non tanti em●m poenitere said Demosthenes Quem peccasse poenitet penè est innocens says Seneca the Tragaedian Scelerum si bene poenitet Eradenda tibi sunt prava cupidinis Elementa says Horace Carm. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ode 24. saith Hierocles It cannot be denyed but some of the aforesaid Acts were Acts of Self-Denial Actual Forsaking all Vlisses's Tying himself to the Mast or the Moral of it me thinks is a kind of Taking up his Crosse yet should I not dare to call it so but that the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in Plutarch De sera Num Vindicta Nor is Mortification a Term Peculiar to Divinitie There is a Vitious Mortification to kill or cast out one Vice by another more contrary to Gods Law then to it self As Prodigality with Covetize Libertism with Schism Presumption with Despair and è contra So a lesse Vice with a greater as to put off Pride in Apparel and cloath our selves with spiritual Pride To dead the Appetite and quicken the Affections As some Weeds or Vermin destroy others and Devils will go out upon Compact Qui in Agone decertant ab omnibus continent ut corruptibilem Coronam accipiant 7. To Lib. 4. c. 3. Cont. Jul. à cujus tamen vana cupiditate non continent Haec enim Cupiditas vana as per hoc prava vincit in eis Fraenat alias cupiditates propter quod dicti sunt Continentes S. Austin There is a Superstitious Mortification Such or worse a degree of Suicidium Was Baals-Priests Cutting and Lancing and such like as is said to be be used still by some not Christians in Remote Parts Such is that of some few Christians who think they do God service in making the Body unserviceable S. Pauls practise was 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To take all fair hold or advantage to throw and keep it down as Wrestlers do the Bodies of their Adversaries lest Iniquitas Calcanei danger to supplant us in our Race for the prize And 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To make the Body Tributarie or