Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	child_n	parent_n	reverence_n	2,246	5	9.8892	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A31058	A brief exposition of the Lord's prayer and the Decalogue to which is added the doctrine of the sacraments / by Isaac Barrow ...	Barrow, Isaac, 1630-1677.	1681 (1681)	Wing B928; ESTC R20292	77,455	270

precept may serve for a good direction to Governours what they may with safety what they should in wisedom establish what provision they should make for the promotion of piety and vertue such a precedent requires greatest veneration and respect cannot but appear of high moment in consultation about matters of this nature It is indeed particularly observable that in this command there is not an express order concerning the natural or moral service of God by prayer or hearing God's Law to be publickly performed on this day but the Jews were themselves so wise as to understand these duties couched in the sanctification of the day prescribed to them and accordingly they practised they in all places of their habitation did settle Synagogues and Oratories to them upon this day they resorted in them then they did offer devotions to God as the names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did import the Scribes did reade the Law and expound it to the People Moses saith Josephus did command the people to assemble for hearing of the law not once or twice or many times but every seventh day laying aside their works and exactly to learn it whence addeth he the people became so skilfull in the laws that if one asked any of them concerning them he would more easily tell them all than his own name whence also an admirable concord in mind and uniformity in practice did as he farther observes arise and The custom saith Philo was always as occasion gave leave especially upon the seventh days to philosophate c. in consideration of which practice it was that Jews so highly valued this Precept that it was a saying among them The Sabbath weigheth against all the Commandments as procuring them all to be known and observed And if that blind people could pick these duties out of this Law much more should we see our selves obliged according to analogy thereof to appoint set times for ensuring the practice of them 6. Again We may hence also learn our obligation to submit obediently to the constitution of Governours relating to this matter that we readily should observe all solemn times of festivity and rest which the Rulers of Church or State do appoint for the securing or the promoting those purposes of piety or charity according to the measure and manner prescribed by them for Reason approving the thing as good and usefull and divine order more clearly and fully confirming it to be so and it not appearing that God hath made express determinations about it it remains that it is left wholly to them to whose care God hath entrusted the publick welfare and hath committed to their judgments the providing means conducible thereto having also consequently injoined us in all lawfull things to follow their guidance and appointment in order thereto God decreed death to be inflicted on those who violated his command concerning the Sabbath which sheweth how great a fault it is to offend in this particular and we may reasonably esteem that command to be his which proceedeth from his Ministers by authority from himself and in conformity to his own pattern 7. We add that whereas God required of the Jews such a portion of time to be solemnly dedicated to Religion and mercy we to whom he hath vouchsafed higher benefits and proposed greater encouragements cannot reasonably but deem our selves obliged to sequester and consecrate as much or more time to the same intents we should indeed be content to withdraw our selves more frequently from pursuance of our own profits and pleasures to the service of God to the remembrance and celebration of his favours we should willingly allow greater relaxation to our dependents and should the publick be deficient in exacting a performance of such duties from us it would become us to supply such defects by our private devoting fit and frequent seasons thereto that in some proportion we may exceed the Jews in gratefull piety as we surpass them in the matter and causes thereof that we may appear in some degree more charitable than they as we have much greater reason and obligation to be so then they So much for this I proceed briefly to consider the remaining Commandments the which immediately concern another Object those foregoing did chiefly serve to regulate our religious practice in yielding due reverence toward God these following which are supposed to have made up the second of those Tables which written by God's hand were delivered to Moses and preserved in the Ark of the Testimony do guide our conversation and carriage toward our Neighbour in the front of which worthily is placed that which obligeth to dutifulness toward our Parents unto whom after God and his supreme Vice-gerents we owe the highest respect gratitude and duty V. Commandment Honour thy father and thy mother Honour the word signifies to have in weighty regard and aptly serves to denote those particular acts of duty which are otherwhere expressed in Scripture fear and reverence ye shall fear every man his father and his mother observance and obedience children obey your parents in all things for this is well pleasing to God gratitude and retribution Let children learn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be pious toward their own family and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to render sutable returns or to requite their parents for this is good and acceptable before God regarding their instruction and advice My son hear the instruction of thy father and forsake not the law of thy mother it also comprehendeth a prohibition of the contrary acts contemning cursing offering violence or contumely unto disobedience and contumacy toward parents the which are forbidden under capital penalties and dreadfull comminations Cursed be he that setteth light by his father or mother and The eye that mocketh at his father and despiseth to obey his mother the ravens of the valley shall pick it out and the young eagles shall eat it that is God in a fearfull and strange manner will avenge that wickedness upon him and in the Law it is ordained that the rebellious and stubborn son who will not obey the voice of his father or the voice of his mother and that when they have chastned him will not hearken unto them shall be stoned by all the men of his City and put to death in that manner Whence we may learn the nature of the duty here enjoined and what rank it beareth among other duties what high obligation belongs thereto of what consideration it is with God and how grievous a crime the violation thereof is that briefly we are obliged to yield our parents high affection of heart great expressions of respect and observance in word and deed that the neglect of these duties is next to that of profaneness and undutifulness toward God himself the greatest disorder we can be guilty of this all civil Nations have consented to be our duty and if we consider the grounds upon which it

and contagious example which the World sets before them the World which by its fair promises and pleasing flatteries enticeth to sin or by its angry frowns fierce threats discourageth from goodness permitting the Devil without controll or impediment by his wiles to delude and seduce them which kind of proceeding of God with men is clearly represented in the 81 Psalm where of the Israelites God says that having signally declared his pleasure to them and by promise of great benefits invited them to observe it upon their wilfull neglect he dealth thus with them But says God there my people would not hearken to my voice and Israel would none of me So I gave them up unto their own hearts lusts and they walked in their own counsels In such manner if God provoked thereto by our heinous miscarriages doth justly bring us into or doth let us enter into temptation as our Lord otherwhere expresseth it Pray saith he that ye enter not into temptation we shall infallibly run into many grievous sins and desperate mischiefs no less surely than we shall wander and stumble in the dark than we shall slide and fall in the most slippery places and sometimes be entangled when we do walk in the midst of snares surrounded with traps innumerable most cunningly laid to catch us It is not saith the Prophet in man to direct his steps so as to go streight and upright 't is not in him to see his duty to bend his inclinations to compliance therewith to restrain his appetites when sensible objects forcibly press on them to govern his passions when they are vehemently stirr'd to disorderly motion we do continually need God's instruction to guide us God's hand to uphold us God's care and help to guard us when therefore I say our condition and circumstances do minister dangerous occasions of sin when our vain and weak tempers do incline or betray us thereto when the world would smile or frown us into it when the Devil violently solicits or thrusts on toward it thus to be destitute of God's grace thus to be left to our selves is the most horrible judgment that can be In such cases and seasons God's interposal is necessary either to remove those temptations or to support and defend us from the prevalence of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keeping us from stumbling and falling as S. Jude speaks not suffering us as S. Paul expresseth it to be tempted above what we are able but making with the temptation also a way to escape so that we shall be able to sustain it That God would please to do this for us we do here pray and in pursuance of this Petition we subjoin that which in part may pass for an illustration thereof implying an antithesis serving to that purpose for delivering from evil importeth the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being rescued from temptation in S. Peter The Lord saith he knoweth how to rescue the godly out of temptation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preserve from the time of temptation in the Revelation which are opposed to bringing into temptation partly it may be supposed an improvement thereof delivering from evil signifying perhaps somewhat more than not permitting us to incur occasions strongly inviting us to evil even the effectual keeping us from being overborn or complying with it but let us consider that Petition it self But deliver us from evil From evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrysostome takes it for the Devil who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Evil one the tempter who seduceth us to evil but we shall take it according to the more common acception from evil that is principally from sin or evil moral and spiritual the onely evil simply and in its own nature such and the root of all other evil from that and consequently from all mischief evil natural and temporal or evil penal and afflictive which may grow upon or sprout from thence As for such evils as these the want of things necessary or convenient for us bodily disease and pain disappointment in our designs and ill success in our undertakings disgrace and reproach upon our good names dangers difficulties and distresses concerning our outward estate distractions vexations and troubles of mind about temporal matters with the like evils in some sense in some degree evils or appearing such to our natural sense and fancy we may indeed deprecate them as even our Lord himself did with submission as he did to the wisedom and will of God in case it pleaseth him and he thinketh fit to remove them but all these things being but names and empty sounds in comparison to spiritual and eternal evils such as are vicious distempers of mind indispositions to serve God ill progress in our spiritual affairs dissatisfaction concerning our state in respect to God actual transgression of God's holy will and law incurring God's displeasure and disfavour being deprived of his grace and assistence wanting the communion and comfort of his Holy spirit remorse of conscience and anguish of spirit for having violated or neglected our duty blindness of mind hardness of heart want of love reverence devotion toward God of charity and good-will toward our neighbour of sobriety humility regularity of passion and calmness of temper in respect to our selves and the inward frame of our souls these I say and such like evils we should absolutely request of God that he in mercy would deliver and free us from them they being irreconcileably repugnant to his will and glory and inconsistent with our eternal welfare Yet even these and all other things we do request onely in general terms leaving the distinct matter and manner and measure according to which they should be dispensed to the wisedom and goodness of God who doth as our Lord telleth us know what things we need before we ask him and is not onely able as S. Paul says but willing also to do for us superabundantly above what we can ask or think We are hereby it seems taught this point of good manners in our devotion not to be tediously punctual and particular in our prayers as if God needed our information or were apt to neglect the particulars concerning our good We shut up all with a Doxology most sutable to the nature of devotion signifying our due faith our affection and our reverence toward God For thine is the kingdom the power and the glory for ever and ever Amen That is For thou hast a perpetual and unmoveable authority whereby justly to dispose of all things thou hast an indefectible and irresistible power whereby thou canst effect whatever seems just and good to thee wherefore we profess onely to rely upon and seek help from thee with hope and confidence we address our selves to thee for the supply of our needs thine is the glory all honour and reverence all love and thankfulness are due unto thee therefore we render our adorations and acknowledgments to