Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	call_v	day_n	sabbath_n	1,311	5	10.0023	5	false

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

thought a point next the worst nay more then so if a house were on fire they thought on this day they might not fetch water to quench the fire if a vessell did run out they thought on this day they might not stop it and as in Prester Iohns Countrey they which receiue the Sacrament may not so much as spitte till the Sun set so the Iewes thought that on this day no body might in publicke scratch where it itched o Lu. 14. 5. If an Oxe or an Asse did fall into any pitte it was lawfull to plucke him out on the Sabbath day then what an asse was that Iewe that would not be pluckt out of a stinking pit which he fell into vpon the Sabbath day But the Iewes went not so farr on the right hand in ouer-keeping it but we some of vs in our practise goe as far on the left hand in vnder-keeping it we doe not so cast to dispatch that we haue to doe in the sixe dayes but we reserue vntill the seuenth matters which we thinke to be of smaller importance the Farmer will not now yoake his Oxen or set his Plough forward but he will saddle his Horse and speede himselfe to busines abroad the craftes-man will not be seene to keepe his shop-windowes open but he can follow his occupation closely within doores as though God did not see him but aboue all other the superstitious Sea-faring man deserues most blame who occupying his busines in great waters and saying the better day the better lucke will neuer set to sea but on a Sunday and so runnes with full sayle into the breach of this Commandement Againe as we must rest from workes of our vocation so from workes which are an auocation from God and this is that which the Apostle saith he that is entred into his rest p Heb. 4. 10 hath also ceased from his owne workes as God did from his figures of this resting from sinne was the land of Canaan called a rest because Israell ceased from the bondage of Egypt from trauaile in the Wildernes from feare of enemies that rose vp against them againe the resting the seuenth weeke the seuenth moneth the seuenth yeare the seuen times seuenth yeare which was the yeare of Iubilye and this seuenth day should be as salt to draw out our inward corruption to f●et and consume and eate out the concupiscence of the whole man the Iewes might not carry a burden thorough the gates of the Citie on the Sabbath day q Ier. 17. 27. Sinne is a burden and lyeth vpon the heart it must not on this day enter into the soule thorough the gates of the senses the flesh is troublesome our passions are vnquiet naturally al that is within vs al that is without vs rebelleth against the spirit on this day haue a care that they may be cut off which trouble you Qui quiescit quiescat for so it is in the old translation Englished in the Geneua thus r Eze. 3. 27 he that leaueth off let him leaue so let him that resteth from the labour of the body rest from the sinne of the soule but our Tauernes in townes Alehouses in countrey the Kings high waies abroad our owne streetes at home doe too truely witnes that the diuell hath more seruice on the seuenth day then all the sixe dayes besides whereas the Prophet Esay would haue vs on this day to haue an eye to our thoughts words and deeds when he faith ſ Esa 58. ●3 not doing thine owne waies nor seeking thine owne will nor speaking a vaine word and this is to celebrate a feast vnto the Lord when neither the soule is vexed inwardly with the slauish workes of sinne nor outwardly with the seruile workes of the world not that wee should haue a care to refraine sinne this day and being careles let goe the bridle to iniquitie all the weeke after for what were it to rest from sinne the seuenth day and afterward to run ryot then to rest our selues and our horse a while that afterwards we might ride out of the way with fuller course but an especiall regard is to be had to this time which if we ryot out we may assure our selues that God will sue vs vpon an action of wast then must one day teach another this day the weeke day that so we may serue God in righteousnes and holynes all the dayes of our life As vpon this day we must rest from workes of our calling and from workes of sinne so we must set our selues to another taske keepe it holy dedicate it wholy to the seruice of God to rest from our labours onely is to keepe it idlely and all this while the Asse at the cribbe keepes as good a Sabbath as wee to rest from sinne onely is to keepe it by halues and therefore we must goe one step further consecrate it as glorious vnto the Lord t Esa 58. 13 call the Sabbath a delight and delight in the Lord Not but that we should study to acquit our duties to God on other dayes and by obseruing his word get him honour but whereas u Num. 28. 9. vnder the law a single sacrifice was appointed for other dayes two lambes were commanded to be offered on the Sabbath to shew that on that day men should double their deuotion vnder the Gospell our Sauiour Christ wrought more miracles on the Sabbath and feast dayes then vpon any other dayes besides what religious exercises are to be performed this day we may learne out of seuerall places in Scipture especially out of two Psalmes the 92. Psalme for of all the Psalmes that is the only Psalme which beares the title a Psalme or song for the Sabbath day as being vsed euery Sabbath by the Leuites when the congregation was assembled together and the 95. Psalme which in the liturgy of our Church wee reade euery Sabbath day before the seuerall Psalmes which in thirty dayes are appointed to be said or soung in the congregation First therefore earely in the morning we must prepare and make our selues fit to receiue the word Gods word is a lanterne vnto our feete and a light vnto our pathes but it cannot shine vnto vs if sinne as a curtaine be drawne ouer our hearts it is seede good seede but cannot prosper if it be sowne among thornes it is water to wash vs and therefore we must slip off our sinnes as we slip off our cloathes when wee goe into the Bath and this is that which Saint Iames saith x lay apart all filthines and superfluity of maliciousnes and recieue with meckenes the word that is graffed in you Secondly hauing prepared our selues wee must repaire to the Church and come before his presence the prodigall child saith y Luc. 15. 17. In my fathers house is bread enough this is our fathers house in which it pleaseth him to dwell here is the spirituall Manna to refresh the soule here is the poole Bethesda in z Ioh.

Banaster very carefully conueied him into a Cops adioyning to his mansions house and there preserued him but within a while there is proclamation made that whosoeuer can reueale where the Dnke is if he bee a bondman he shall be infranchised and made free if a free-man he shall haue a generall pardon and bee rewarded with a thousand pounds hereupon Banaster either for feare of danger which might ensue if he did conceale him or hope of gaine which he thought to receiue if he did reueale him bewrayed where his master was whereupon he was apprehended examined and executed he that writeth this story doth much condemne Banaster as one that betrayed his master and therefore the iudgements of God did follow him and his as long as he liued for shortly after his sonne and haire waxed madde and died in a bores stye 2. his eldest daughter of an excellent beauty was sodainly strucken with a fowle leapery 3. his second sonne became lame and very deformed in his limmes 4. his younger sonne was drowned in a shallow puddle 5. he himself in his old age was arraigned and found guilty of a murther and had been hanged had he not been saued by his Clergy 6. where he looked for a thousand pounds King Richard gaue him not one farthing but as much disliking his doing said he that would be false to so good a master would neuer be true vnto any but let this suffice to haue spoken of the honour due vnto the father of the house whither he bee Pater or Paterfamilias a father by nature or a father by office for the good ordring and training vp of those which are committed to his charge Besides fathers of the house which the Philosophers call Oeconomicall there are fathers of the country or cōmon wealth called political land these are first our betters in place as Kings and all that are in authority concerning Kings the Scripture calleth them d Esa 49. 23. nourishing fathers we must therefore honour them and willingly bend our necks to be subiect to them The Scripture inforceth this honour by diuers reasons First from Gods ordinance e Rō 13. 1. the powers that are are ordained of God inde illis potestas vnde spiritus f Pro. 8. 15 by me Kings raigne saith Wisdome and Princes decree iustice g Gen. 1. 2 In the beginning the earth was without forme void and darkenes was vpon the deepe Ante mare terras quod tegit omnia coelum Vnus erat toto naturae vultus in orbe Quem dixere Chaos rudis indigestaque moles Now lest the body of the common wealth should bee like the confused Chaos when hight and depth light and darknesse were mingled together God ordained a power a right of rule and gouernement which superiours haue ouer inferiours a King ouer subiects there is some shew of this superiority and subiection in things without life for in musicke which consists in voyce and sounds the counter-tenor seemes to command ouer the base and oyle doth swimme aboue other liquours in things without reason for in the earth the Lyon is President among the beasts the Eagle among the birds in the salt and fresh waters the Whale rules in the sea the Pike in the pooles and man to whom God hath giuen life sense and reason rules ouer all Hee hath put all things in subiection vnder a Ps 8. 6. his feet but the King aboue other men as the head aboue the members the Cedar among the trees the Sunne among the Starres and God himselfe among the Angels this is Gods ordinance which to crosse is to warre against God and therefore on the one side b Pro. 28. 2 because of transgression the lande hath many Princes But Non bene cum socijs regna venusque manent and that which is the same with it Nec regna socium ferre nec tedae sciunt Loue and Lordshippe can abide no fellowshippe many master Pilots when euery one desires to hold the rudder hinder one another and therefore the common wealth where many will rule except it be subordinat●ly one vnder another is like Plinies Amphisbaena a serpent which had an head at each end of her body and while both striue which should be the master head the body is toyled miserably and in the end rent and torne both sometime on the other side no King is a iudgement for then the c Esa 3. 6. Prophet sheweth there followeth confusion when euery one refuseth to be a Gouernour and one cause of great disorder which was among the people of God is noted to bee this d Iud. 17. 6 in those daies there was no King in Israell and it is noted as a iust wonder that e Pro. 30. 27. the grashoppers haue no King yet they goe forth by bands for the body of the common wealth which wants a chiefe Rul●r is like the body of Poliphemus without an eie and in such a state men are as fishes f Hab. 1. 14 which deuoure one another to blame therefore are the seditious Anabaptists who liking best an Anarchy like vntamed horses lift vp their heeles against gouernement but whatsoeuer they teach yet in their rebellion popular aequality was so burdensome vnto them that contrary to their owne doctrine they had Iohn Mathew to their captaine Iohn Alyed to their head and amongst their diuels Beel-zebub the chiefe of diuels I speake not here against free States which are ruled in common not by one Prince but by the best men or by the whole people yet euen amongst these one had the preeminence as the Consull at Rome for his moneth the prouost at Athens each of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their weeke each 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his day but this I say to the commendation of a Monarchy that whereas no Aristocraticall or popular estate hath lasted longer then sixe hundred yeares and few so long many Monarchies haue continued twice as long in the same estate neither doth any gouernement draw so neere to nature as this herein because God hath ordained the King to haue the supremacy therefore the subiects must honour him and secondly honour him because he appointeteh iudges and Magistrates vnder him g 1 Pet. 2. 14. for the punnishment of euill doers and prayse of them that doe well for the punnishment of euill doers and therefore as they carry a ballance in one hand so doe they beare a sword in the other with the one they iustly weigh litigious and controuersed causes with the other they punnish malefactors and maintayne the innocent they are phisitions of the common wealth and minister Potions to rid out distemperate humors for the wicked are as it were the oppression of nature the surcharge and surfit of the stomacke which cannot be eased except such inhabitants be spued out of it if any bad member be bred in the body of the common wealth they cut him off as surgeons cut off certaine

colour if with the Sun they giue greatest glimpse at their going down if they be so pregnant and ready to giue counsell as if many yeares were gone backe againe in the course of their dayes like d 2. Kin. 20 11. the houres vpon Ahaz Diall if their siluer haires conteyning great experience haue more certaine skill then younger heades e Iob. 15. 10. as Elyphaz argueth they haue if they giue a good example of sobrietie honesty discretion soundnes in faith in loue and in patience f Tit. 2. 2. as Paul saith they should if they haue not only senectutem bonam but bonum senectutis the fruites of piety when the haruest of their yeares is come then honour them in giuing reuerence g Leu. 19. 32. as God commandeth in giuing eare to them as a Iob. 32. 4 Elihu to his ancients in taking patternes from them and bettring our owne carriage by following their steps let them haue all the honour that may be according to the residue of the Poet saying sed quibus album Et caput et cor est sint in honore senes Now concerning spirituall fathers these are Pastors and Ministers which worke in vs our regeneration and new birth in which respect Paul saith to the Corinthians b 1. Cor. 4. 15. ye haue not many fathers for in Christ Iesus I haue begotten you thorough the Gospell c Gal. 4 1● and therefore he calleth the Galathians his little children of whom he trauailed in birth againe till Christ were formed in them honour therefore these fathers first in regard of their calling d Mala. 2. 7 for the Priest is the messenger of the Lord of Hosts not a common Embassador but legatus a latere e 1. Cor. 4. 1. a disposer of the secrets of God and as Nicodemus said vnto Iesus f Ioh. 3. 2. Rabbi we know that thou art a teacher sent of God so they are first Rabbies for their learning hauing been Doctorum discipuli before they come to be imperitorum magistri and sate at Gamaliels feete before they warmed Moses chayre they haue not like lapwings run away with some part of their shell on their heads but stayed at Iericho till their beards were growne and had their Nunc dimittis in the Vniuersity before they came to exuultemus in the Countrey Secondly they are sent of God for their license and their commission is sealed when Christ saith to his Disciples g Mat. 28. 19. goe teach all nations now hee that contemneth the Embassador despiseth him that sent him a 2. Sam. 10 6. Dauid accompted the abuse offred to his messengers as a dishonour done vnto himselfe and therefore our Sauiour Christ saith b Luc. 10. 16. hee that despiseth you despiseth me and he that despiseth me despiseth him that sent me Againe honour them in regard of their message they bring tydings of saluation and c Rom. 10. 15. how beautifull are the feete that is the comming of them which bring glad tydings of peace and bring glad tydings of good things I say not but they may preach the law but then they goe plus vltra they set abroach the Gospell and make the wounded conscience drinke of the water they may bring their hearers to the brinke of hell but withall they tell them they may stand fast in Christ Iesus and looke in not so much as with a little thrust driuing them downe whom they see to stand on narrow footing their message is to tell those that are terrified by the law that they must accompt Moses as an excomunicate person to let them heare like Iohn d Reu. 14. 2. the voice of musicke after the voice of thunder and e 1. Kin. 19. 11. with Elias a soft and still voice after a mighty strong winde which rent the mountaines and brake the rockes before the Lord to vnbinde the chaines of those which are held prisoners f Io. 11. 44. to loose Lazarus and let him goe in a word with the g Gen. 8. 11. Doue to bring an Olyue branch to the Arke when the floud is ceased Now the first thing wherein this honour consisteth is in hauing the Minister in reuerent regard and estimation as the Apostle aduiseth saying a 1. Thes 5. 1● I beseech you brethren know them that labour among you and that are ouer you in the Lord c. There is an hireling enters in by the doore but regardes not the sheepe yet tolerate the hireling there is a thiefe which enters not by the doore and comes to destroy beware of the thiefe there is the good shepheard which entreth in by the doore and careth for the sheepe know such a one account of him and haue him in singular loue for his workes sake In the old Testament why b Ex. ●9 42 doth God appoint a place to parley with the Priest why doth God entring them into commons c ●eu 6. 16 make them as his fellow commoners d Nu. 3. 12 why doth he compare them to the first borne and e Num. 27. appoint that the Prince should aske counsell of God by the mouth of the Priest why would f Le. 21. 67 he not haue the least spot of dishonesty in their houses why doth he manifest by a miracle that he is the author of the priest-hood why when he would brand the Israelites with a marke of greatest reproch doth he say a Hos 4. 4. Thy people are as they which rebuke the Priest One speciall reason of all this is because the Priest should be priced and accounted off by man as he is esteemed by God and here letting passe the Prophets which are called b 1 K. 13. 1 men of God which are said to bee of Gods c Am. 3. 7. priuy counsell which are counted d 2 Ki. 5. 8. the glory of Israell why in the new Testament are the Ministers called e 1 Cor. 3. 9 Gods laborers why is their f 1 Th. 5. 20 preaching called prophecying why are the hearers said to sit at their feete one speciall reason was this to adde more honour vnto them and make you receiue them with reuerence To let passe Scripture had it not been to make the very name of a Priest venerable they would not in former ages haue chosen their Priests out of their Philosophers and their Kings out of their Priests I speake this to the shame of such proude and arrogant Squires which thinke so basely of their Minister that he is not worthy so much as to waite vpon their trencher to the shame of all Atheists which make as much reckoning of their Ministers as the Aegyptians did of their shepheards a Geu 46. 34. euery sheep keeper was an abomination to the Aegyptians to the shame of all such as like the dogge will bite the stone in stead of him that threw it and like b Iob 1. 15. the diuell will