Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	fear_v	render_v	tribute_n	1,608	5	10.4046	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35535	An exposition with practicall observations continued upon the thirty second, the thirty third, and the thirty fourth chapters of the booke of Job being the substance of forty-nine lectures / delivered at Magnus neare the Bridge, London, by Joseph Caryl ...	Caryl, Joseph, 1602-1673.	1661 (1661)	Wing C774; ESTC R36275	783,217	917

and obscurely and they give the reason of it because in flattering there is a hiding of what men are and a shewing of what they are not The word signifieth also to give a nicke name or a by-name and so the sence is I will not give secret reflections nor gird at any man upon the by Jobs friends had done so sometimes though they after spake explicitely and directly enough Further the word signifies the giving of any additionall title Thus I finde it used in the Prophet Isa 44.5 One shall say I am the Lords speaking how persons shall flow into the Church and another shall call himselfe by the name of Jacob and another shall subscribe with his hand unto the Lord and sirname himselfe by the name of Israel He shall sirname himselfe that 's the word here used he shall take up that title that illustrious title he shall list or enroll himselfe among the people of God and thinke it his honour and glory to sirname himselfe by the name of Israel The word is so used againe Isa 45.4 For Jacob my servants sake and Israel mine elect I have even called thee by thy name I have sirnamed thee though thou hast not knowne me It is spoken of Cyrus I have given thee a glorious title God did not only name Cyrus but gave him a sirname he called him Cyrus my servant and Cyrus mine anoynted Thus the word signifies to give a title or a sirname now there are sirnames or titles of two sorts First disgracefull and reviling ones justly given to but commonly by vile men Secondly Honorable and advancing ones And these are of two sorts First Such as are true and well deserved many by the great acts which they have done have purchased sirnames Alexander King of Greece for his Warlike valour and successes was called The Great And among The Romans Scipio after his victories over the Carthaginians in Africa was sirnamed Africanus The Romane Histories supply sundry examples of this kind And when in Scripture Paul is called an Apostle Peter an Apostle They well deserved these honorable Titles because as they were meerely of Grace immediately called and sent of God to publish and plant the Gospel all the world over so they laboured aboundantly in it and by their ministery subdued and conquered the world to the faith and obedience of our Lord Jesus Christ Secondly There are also titles and sirnames which are meere pieces of flattery there being no worth in the person that may justly deserve them 'T is not sinfull to give titles but as we translate to give flattering titles unto men We should call men as they are and as they deserve I will call a spade a spade saith Elihu he that is good I will call him good and he that is bad I will call him bad and that which is ill done I will say it is ill done Let me not give flattering titles unto men Hence observe Flattery is iniquity to give flattering titles unto men is to transgresse the Law of God Some will not give true and due Titles to any man The most truly honorable persons and highest Magistrates shall have nothing from them but Thou and Thee Jacob a holy and a plaine man yet called his owne brother My Lord Esau Gen. 32.4 Gen 33.8 Luke The Evangelist called Theophilus Most excellent Luke 1.3 And Paul stiled Festus Most Noble Acts 26.25 Now as they erre upon one extreame who will not give true titles so doe they on the other who give which Elihu here disclaimes flattering titles There is a two-fold flattery First In promises Secondly In praises Some are full of flattery in promises they will tell you of great matters which they will doe for you yet meane no such thing Thus Psal 78.36 The children of Israel dealt with God when in the time of their straights and calamities they promised to doe great and good things they would turne to the Lord and serve him Neverthelesse saith the text they did flatter him with their mouth and they lied unto him with their tongues for their heart was not right with him c. Thus many upon their sick-beds or in a day of trouble what promises will they make How deeply will they engage for duty if God will restore them how holy and zealous and upright will they be they will leave their former ill courses and yet all is but flattery they really intend it not 'T is flattery in promises to God when there is not a purpose in the heart to doe what we say but only to get our ends upon him And we deale no better many times by one another men in streights will promise any thing and when they have gained enlargement performe nothing Secondly There is a flattery in praises and that 's here professed against This flattery in praising hath a double respect First To the actions of men 'T is flattery to call that act good that is nought Multi sunt qui vitia virtutibus vicinis honestare contendunt vitium omne palliant adumbrata nomenclatura è vicino subjectae virtutis Basil in Psal 61. that just that is unrighteous To put titles of vertue upon those things that are vicious to call that which is indeed a covetous act a thrifty one and to call that act which is cruell just at most but strict or severe this is to flatter men in what they doe Secondly There is a flattery of persons as to what they have and are when we speake more of them then is in them when we speake highly of them who are low in all abilities and attainments How grossely doe they give flattering titles who blow up very Ideors with a conceit of their learning who extoll fooles for wisdome and commend the wicked as vertuous yea recommend them as patternes of vertue We should give honour to all men to whom it belongs but we are not to flatter any man for that belongs to no man Rom 13.7 Render therefore to all their dues tribute to whom tribute is due custome to whom custome feare to whom feare honour to whom honour There is an honour that belongs to men with respect to their degrees when none belongs to them with respect to their qualities He that is very honorable as to his place may not deserve any honour as to his worth yet he must be honoured as much as his place comes to And as there is an honour due to those that are above us so there is an honour due to those that are our equalls yea to those that are our inferiours and below us The Apostle gives that direction more then once we have it first Rom 12.10 Be kindly affectionate one to another in honour preferring one another The people of God should be so farre from an ambitious affectation of preheminence above others that they should f●eely and really not as many doe complementally give others the preheminence and offer them the upper place or hand The grace of humility doth not

determine the Question under debate Now Elihu had waited till Job had spoken Hence note First As it is alwayes our duty to waite on God so sometimes on men We should waite First to see what men will doe for us we should waite Secondly to heare what men have to say to us we should waite for counsell for comfort for instruction● for conviction We should waite Thirdly to performe duty and to doe good to men Thus God is pleased to waite upon his creature man Isa 30.18 Therefore will I waite to be gracious As God waiteth to bestow acts of grace on man so man should waite to performe offices of love and respect to man or to give him advice helpe and assistance as his case and needs require Secondly Consider Elihu who had waited long as a hearer was afterwards a great speaker Hence note They that will speak to any mans case rightly must first heare him patiently They must be hearers who would be learners Paul sate at the feete of Gamaliel there he waited as a learner And if they must waite as hearers who would be learners how much more ought they who would be reachers reprovers or reformers Thirdly Elihu waited that he might speake opportunely or in time Hence note Due times and seasons of speaking must be observed and taken Ecclesiastes 3.7 There is a time to speak and a time to keep silence The providences of God po●nt wise men to both And usually times of silence fit us for times of speaking Every thing is beautifull in its season words spoken in their season are not only more effectuall but more beautifull they are like apples of gold in pictures of silver And therefore as the wise man gives us caution Eccles 5.2 Not to be rash with our mouths to utter any thing before God So we should not be rash with our mouths to utter any thing before men but well to consider what we have to say and waite our time to say it The Apostle James Chap. 1.19 would have us swift to heare slow to speak and probably the slower we are to speak the surer we speake Hasty speaking hath given men more dangerous stumbles and falls then ever hasty going did The Prophet represents our Lord Jesus Christ thus be speaking his Father as to his preparation and furniture for the exercise of his Propheticall yea of his whole Mediatoriall office Isa 50.4 Thou hast given me the tongue of the learned that I might know how to speake a word in season As there is much wisdome in hitting the matter what to speak and the manner of speaking how to cloath and dresse the matter of our speech so there is much wisdome in hitting the time and season when to speake And as to time a thing well in acting so to time it well in speaking is the better halfe of it Elihu waited till Job had spoken What I have now touched may be one reason of his waiting But the speciall reason of it follows in the text Because they were elder then he and good reason that he should waite upon his elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat non tantum fenem sed senia confectum non tantum senem aetate sed sapientia The Hebrew is They were elder for dayes they were not only old men for dayes but elder for dayes then he The word strictly taken imports a man more then old even one that is worne with age Further it denotes a two-fold eldership First an eldership in time dayes or yeares Secondly an eldership in wisdome and understanding They are our elders indeed who are wiser then we eldership in time deserves respect but eldership in wisdome commands it And as such are exprest by this word in the Hebrew so both the Grecians and Romans expresse their wise men by a word of the same force Senators were elders not alwayes in time there was no Law much lesse necessity that every Senator should be an old man but in understanding every Senator ought to be a wise man though not an old man They who are to governe others wisely had need be furnished with wisdome themselves Gray haires alone cannot make a good Magistrate We read the word applyed both to Church-Elders called Isa 37.2 The Elders of the Priests and to State-Elders called Elders of the people Exod. 17.5 or of the Land Gen. 50.7 The Elders of the Land of Egypt went with them 'T is said Psal 105.21 22. Pharoah made Joseph Lord of his house and ruler of all his substance to binde his Princes at his pleasure teach his Senators wisdome Young Joseph made Pharaohs wise men wiser and gave counsel to his counsellers Here Elihu calls Jobs friends Elders and we may take him either speaking strictly that they were his Elders in time or speaking modestly that they were his Elders in wisdome knowledge and understanding and therefore he was not hasty to speake but gave them their scope waiting till Job had spoken Because they were elder then he Hence note First in General Young men should shew respect and waite upon their Elders The Apostle would not have Timothy slighted though young 1 Tim. 4.12 Let no man despise thy youth He chargeth the people not to despise Timothy because young and he chargeth Timothy to carry it so that none might have the shew of a cause to despise him though young Let no man despise thy youth let not those that seeke occasion finde it Now as young men especially young Ministers should be so holy and grave in their conversation as not to draw disrespect or contempt upon themselves and as no man ought to despise the young meerly because they are young so all men ought to honour old age The old Law was expresse for it Levit. 19.32 Thou shalt rise up before the hoary head and honour the face of the old man and feare thy God I am the Lord. See how these two are joyned together Thou shalt honour the face of the old man and feare thy God As if he had said honour old men in the feare of God or shew feare to God in the reverence and honour which thou givest to old men who having lived a long time or many dayes in the world bear at least a shadow of the eternity of God who is The anciant of dayes who lives and abides for ever There is a two-fold stampe of God upon old men more then upon other men First their very age hath a stamp of God upon it for though all ages put together are not a moment to eternity yet as to our computation and reckoning old age beares the fairest image of eternity Secondly old men bear a resemblance of God in their wisdome 't is to be supposed that the oldest are wilest as Elihu speaks v. 7. So then old men are to be reverenced not only for their precedence in time but for their experience wisdome knowledge and prudence Seris venit usus ab annis all which represent