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
A01975	A guide to goe to God: or, An explanation of the perfect patterne of prayer, the Lords prayer. By William Gouge, B. in D. and minister of Gods Word in Black-Friers London	Gouge, William, 1578-1653.	1626 (1626)	STC 12117; ESTC S103286	303,522	370

all one A great priuiledge this will appeare to be if the benefit of Prayer be rightly discerned And a great comfort it must needs be to such weake ones as cannot pray as they desire The priuiledge of the Communion of Saints in nothing more appeares then in the mutuall participation of one anothers prayers Q. May not God be called vpon in the singular number thus My Father A. A Saint may say to God my Father Yes in priuate by one alone he may so did Christ Saint Paul also did in such a manner giue thanks vnto God Yea thus we are directed by the Prophet to call vpon God Math. 26. 39. and to say My Father Phil. 1. 3. Yet may not one so apply in particular Gods Fatherhood to himselfe ler. 3. 4 19. as to appropriate it to himselfe nor yet to be vnmindfull of others in his prayers contrary to the scope of expressing this relation in the plurall number OVR This forme is not set downe to binde vs so strictly to the words or syllables as neuer to swerue from them but it is set downe rather to teach vs what to aime at in the manner and matter of our prayers Q. May this forme Our Father be vsed by one alone A. One alone in Prayer may say Ou● Father Yes So did Daniel euen then when also being alone he vsed the singular number O our God saith he heare the Prayer of thy seruant Dan. 9. 17 18. And in the next clause ô my God encline thine eare In regard of that particular affiance which he had in God he saith my God and in regard of his respect euen when he was alone to other children of God he saith Our God For our loue to the brethren and our perswasion of their vnion in Christ must be manifested to God when we are alone as well as in companie Thus much of Gods Goodnesse It remaineth to speake of his greatnesse §. 16. Of Gods being in heauen Q. HOw is Gods greatnesse set forth A. By his mansion place which is in heauen A mansion place is an vsuall meanes of greatnesse or meanesse When we see a little thatcht ruinous cottage we imagine that he is a poore meane person that dwelleth there Thus Eliphas setteth out the basenesse of men Iob 4. 19. who dwell in houses of clay whose foundation is in the dust But if we see a faire and stately Pallace we thinke that he is a great personage that inhabiteth there Great Nebuchadnezzar did thus set out his owne greatnesse Dan. 4. 30. Is not this great Babylon that I haue built for the house of the kingdome and for the honour of my maiestie Yea if beggars see but a faire porch before the doore of an house they conceit that one which can spare them something there abideth To our capacitie therefore the Lord who dwelleth in the light that no creature can approach vnto is pleased thus to set forth his greatnesse 1. Tim. 6. 16. glorie and magnificence Many do so peruert this description of Gods greatnesse as thereby they much impeach the excellencie of his Maiestie For 1. God is not circumscribed in heauen Some thence inferre that God may be circumscribed and compassed in a place which is contrary to his infinite greatnesse Ier. 23. 23. by reason whereof he is said to fill heauen and earth to haue the heauen for his throne Math 5. 34 35. and the earth for his foot-stoole to be euery where Psal 139. 7 c. so as none can withdraw themselues from his presence 1. King 8. 27. yea to be so incomprehensible as the heauen and heauen of heauens cannot containe him 2. Heauen hinders not Gods sight Others thence inferre that he is so high as he cannot see the things below Iob 22. 12 13 14 which Eliphas noteth to be the mind of the prophane in his time who say Is not God in the height of heauen How doth God know Can he iudge through the darke cloud Thicke clouds are a couering to him that he seeth not and he walketh in the circuit of heauen But this conceipt is directly contrary to that omniscience and perfect sight of God which the holy Ghost thus setteth out Psal 102. 19. Out of heauen doth the Lord behold the earth Prou. 15. 3. The eyes of the Lord are in euery place beholding the euill and the good Heb. 4. 13. There is not any creature that is not manifest in his sight Gods prouidence on things below c. 2. Others thence inferre that thought it be granted that God seeth the earth all things done thereon yet he ordereth them not Apud Cicer. lib. 5 de Nat. Deorum Cotta negat Deū curare singulos homines aut ciuitates aut nationes which was the conceipt of many Philosophers A conceipt directly contrary to that excellent discourse which God himselfe had with Iob and to the euidences of Gods prouidence extending it selfe to the smallest things as to all kinde of creatures euen to little sparrowes to the haires of our head and to the grasse of the field Iob 38. 39. 40. 41. But to let passe all such false erroneous absurd and blasphemous collections Math. 10. 29 30. 6. 30. know that this placing of God in heauen is not properly God said to be in heauen but comparatiuely and respectiuely to bee taken and that to giue vs occasion to conceiue something of Gods excellencie 1. To make our soules soare vp which is in truth vnconceiueable and incomprehensible Q. Why is God thus set forth Cum deum dicit esse in coelis à terris abducit ornatem c. Chrys Hom. 20. in Mat. 6. A. 1. To make our soules ascend as high as possibly can be when we pray vnto him Aboue heauen our thoughts cannot ascend Therefore he is said to be in heauen which is the highest place of all Psal 123 1. I lift vp mine eyes to thee who dwellest in heauen saith the Psalmist 2. To distinguish God from earthly parents 2. To put difference betweene God and earthly parents and to shew that he is farre more excellent then they euen as heauen is higher then the earth and things in heauen more excellent then things on earth No Kings or Monarchs though they should rule from one end of the earth to the other can be like to our Father which is in heauen Psal 113. 5. Who is like to the Lord our God who dwelleth on high 3. To shew that he is free from all earthly infirmities 3. To shew Gods immutabilitie and from that changeablenesse whereunto things on earth are subiect In heauen there is no corruption dim●uution or alteration Much lesse can there be any such thing in him who is the chiefest of all in heauen Iam. 1. 17. and with whom is no variablenesse nor shadow of turning 4. To set him

then to be sonnes of God Consider this all ye that call God Father especially ye into whose hearts God hath sent forth the Spirit of his Sonne crying Gal. 4. 6. Abba Father In filiorum ordinem profecti pro patris nostri gloria to●um impendamus affectum dicentes sanctificetur nomen tuum Ab. Isa de Orat. c. 18. We that are in the ranke of Gods children ought wholly to apply our selues for the glorie of our Father saying Hallowed be thy Name §. 30. Of preferring Gods honour before all other things Q. VVHat learne we from the precedence of this Petition A. 1. Gods honour ought to be preferred before all things 2. Gods honour is the maine end whereat all our desires ought to aime The order of the Decalogue and the placing of the first commandement before all the rest doth confirme the former of these instructions Mat. 6. 33. so doth this exhortation First seeke the kingdome of God All priorities are comprised vnder that particle First Ioh. 12. 27 28. Both before and aboue all things is that to be sought Christ preferred his Fathers glory before his owne life yea and before freedome from that bitter agony whereunto he was brought being our Suretie For thus in his prayer he reasoneth about that point What shall I say Father saue me from this houre Bnt for this cause came I vnto this houre Father glorifie thy name And then he resteth as in that which aboue all he desired This mind by the same Spirit was wrought in Saint Paul who counted not his life deare Acts 20. 24. 21. 13. but was readie to dye for the name of the Lord. Q. Is Gods honour to be preferred before our eternall saluation A. 1. These two cannot stand in opposition Our saluation standeth with Gods honour The more we seeke Gods honour the more we helpe forward our saluation and the more we seeke our saluation aright the more wee aduance Gods honour 2. If they could stand in opposition Gods glory to be preferred before our saluation then without contradiction Gods honour should be sought rather then our owne saluation On which ground Moses made this transcendent Prayer Exod. 32. 32. If not blot me I pray thee out of thy booke which thou hast written Gods glorie is of all things the most excellent Eccl. 7. 1. and pretious If a mans name be better then pretious ointment Pro. 22. 1. and great riches What is Gods Hee primum fieri petionus quod maximum vt nobis gloriae illius innotescat sanctitas illibata Bern. in Quadr. Serm. 6. Now the more excellent a thing is the more it is to be esteemed and preferred Besides by seeking and setting forth Gods honour we seeke and set forth our owne For as it is in it selfe an honorable thing to honor God so God that can and will performe it hath said Them that honour me will I honour Is there not then good reason to desire aboue all other things that Gods name be hallowed 1. Sam. 2. 30. §. 31. Of aiming at Gods honour in all things THat Gods honour is also the maine end whereat all our desires ought to aime is euident by that pertinent exhortation of the Apostle 1. Cor. 10. 31. Whatsoeuer you do do all to the glorie of God Phil. 1. 20. This was his reioycing that the Lord should be magnified in him Rom. 9. 22 23. whether it were by life Eph. 1. 6. or by death God himselfe maketh his glorie the end of all his counsels and actions Pro. 16. 4. But that end which he aimes at we also must set before vs. As for this end it is the highest chiefest and best end whereunto any thing can be referred It is the end of this first Petition of all the rest for the perfection of Gods kingdome and subiection to his will tende directly to his glorie As for the other three Petitions though in the matter of them they concern our good yet in the manner of seeking our good namely of God they make to Gods glorie For in the fourth Petition Gods prouidence in the things of this life is acknowledged in the fift his mercie in pardoning sinne in the sixt his power in keeping safe from all assaults This may serue as a touch-stone to trie the soundnesse of a Religion Our religion giueth more glorie to God then poperie In opposition betwixt diuerse religions marke which cometh nearest to this marke nnd most tendeth to this end If the religions of Protestants and of Papists be well touched with this touch-stone and equally poised in these ballances it will easily be found that the reformed Religion is much more sound then the other For one maine difference betwixt vs and them in all our controuersies is this that we take away from man all manner of glorying in himselfe and giue the glorie of all to God But they rob God to giue to man matter of trusting vnto himselfe and vnto others like himselfe and of boasting in himselfe and others Instance the controuersies we haue with them about the authoritie of the Church aboue the Scriptures The power of Popes and Priests Adoration and Inuocation of Angels and Saints Their intercession The inherent vertue of Sacramtes Mans free-will to good Workes of satisfaction and supererogation Merit of workes Indulgences Pilgrimages and many other like these This also may serue as a touch-stone to try particular actions The more they aime at this end the better they be Though a worke seeme otherwise neuer so good yet if Gods glorie be not the end of it it onely seemeth to be good as that which seemeth to be what it is not To giue almes to pray to fast are workes in the generall matter and substance of them good yet in these Christ censured the Pharises Math. 6. 1. c. and warned his Disciples not to be like them and that because they missed of this end Let vs therefore in all things aime especially at Gods glorie §. 31. Of the particulars to be prayed for vnder the first Petition Q. VNto how many heads may those particulars which in the first Petition we are taught to pray for be referred A. Vnto three especially For we are taught there to desire 1. Such graces in our selues as may enable vs to hallow the name of God 2. Such graces in others as may enable them thereto 3. Such an ouer-ruling prouidence in God as may direct euery thing thereto Particulars prayed for in regard of our selues Q. What are the graces which we desire for our selues to the foresaid end A. Such as are requisite for euery power of our soule and part of our body to make them fit instruments of hallowing Gods name as 1. For our vnderstanding 1. Knowledge of God we desire knowledge of God that as the Apostle prayeth God would giue to vs the Spirit of wisedome and reuelation in the knowledge of