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	glory_n	parent_n	1,912	5	9.5403	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02921	A learned and fruitefull commentarie vpon the Epistle of Iames the Apostle vvherein are diligently and profitably entreated all such matters and chiefe common places of religion as are touched in the same epistle: written in Latine by the learned clerke Nicholas Hemminge, professour of diuinitie in the Vniuersitie of Hafnie, and nevvly translated into English by VV.G.	Hemmingsen, Niels, 1513-1600.; Gace, William.	1577 (1577)	STC 13060; ESTC S103941	145,341	189

nature But they that are not occupyed in this following doe falsly attribute to themselues a christian name Furthermore they are not counted the lawfull sonnes of God but bastardes rather For God acknowledgeth none among his sonnes but whom he seeth at the least to endeauour to imitate his fathers vertues To this pertayneth that saying of the Lord in the Prophet If I be a father where is mine honour But the cheefest parte of honour which children can doe to their parents is to imitate their vertues Whosoeuer earnestly looketh for the glorye of christianitie let him set before himselfe this cause of shewing mercy to his neighbour and let him not suffer himselfe to be led away with euil examples from this necessary and due worship of God The second cause is the commaundement of God vnto which all creatures ought to obey Of this cause Iesus the sonne of Sirach maketh mention chap. 29 Helpe the poore for the commandements sake and turne him not away because of his pouertie And a little after Bestow thy treasure after the commaundement of the most high and it shal bring thee more profite then Gold Our treasure that doth neuer fayle we must lay vp and keepe in heauen but yet it is in this life bestowed vpon the poore vpon whom the benefites that be bestowed the Lord so accepteth as if we had bestowed them vpon himselfe All the testimonies of the Scripture which doe commend vnto vs the loue of our neighbour doe require especially liberalitie towarde the nedie For this is the chiefe part of true loue Hereunto belongeth that saying of the Lorde Deut. 15. I commaund thee saying thou shalt open thine hand vnto thy brother that is needy He that contemneth this precept of the Lord how can he loue God how can he feare him for thus sayth Iohn Whosoeuer hath this worldes good and seeth his brother haue neede and shutteth vp his compassion from him how dwelleth the loue of God in him And Iob 6. He that taketh away mercie from his neighbour hath forsaken the feare of the Lord. Whosoeuer therefore determineth to loue God and to feare him from his heart let him thinke that he doth owe obedience to God commaunding Of which thing Micheas speaketh after this sort I will shew thee O man what is good and what the Lord requireth of thee surely to doe iustly and to loue mercy and to humble thy selfe to walke with thy God The thirde cause is the imitation of examples of Christ our Lord first and then of his members Christ was made poore for vs that he might enrich vs. What therefore do we agayne owe to the members of Christ especially seing he witnesseth that that is done to himselfe whatsoeuer we doe to the least of his members Matth. 25. The holy fathers desired nothing more than to relieue the poore Saints Abraham doth reuerence strangers and biddeth them to eate with him that he may shewe liberalitie vnto them Lot desired the Angels to come into his house whom he thought to be poore straungers Cornelius the courtier is written to haue giuen himselfe to continuall prayer and almes which the scripture witnesseth to haue come vp into remembrance before God The fourth cause is the dignitie and estimation of almes godly bestowed before God Prouerb 21. To do mercie and iudgement is more acceptable to the Lorde then sacrifice Christ sayth Matth. 9. I will haue mercie and not sacrifice Heb. 13. To doe good and to distribute forget not for with such sacrifice God is pleased So great dignitie so great estimation is there before God of the almes godly bestowed It is preferred before sacrifice God is sayd to be singularly moued and delighted therewith This dignitie ought worthily to admonishe them which abounde in this worldes good that they indeuour according to the counsell of Paule to be rich in good workes The fift cause is our neighbour himselfe But that euery man is neighbour one to another the Parable of the Samaritane doth teach although this neighbourhode is greater with some than with other some Euery man both godly and also vngodly is neighbour vnto me and that first by reason of our creation Secondly for likenes sake Thirdly in respect of our common life and humane societie And although this triple bonde wherewith men are bounde among themselues is a great cause wherefore men ought to doe good vnto men neuerthelesse there is yet a farre greater bonde wherewith Christians are knit togither with Christians For first one vocation is common to all Christians whereby we are called to the vnitie of spirit in the bonde of peace Agayne by the same spirit we are begotten agayne to be the sonnes of God whereby it commeth to passe that both we haue one father which is God and also we are brethren among our selues Moreouer we are members of the same mysticall bodye the heade whereof is Christ Finally we haue the same hope of the glorie to come for we are heyres of eternall lyfe in Christ Iesus our Lorde If we doe earnestly thinke vppon this fift cause of mercie towarde our neighbour there is none that doth not acknowledge howe necessarily liberalitie is to be shewed to them that be in neede I do not make mention of that bond by which al men in this world are debters one to another Who wil seme to be a contemner of the vnitie of the spirite whereunto the Gospell calleth vs Who can abide to heare that he is a denier of spirituall brotherhoode Who dare so despyse the members of Christ that he will suffer them to be tormented wyth colde hunger and nakednesse Who will not worthilye suffer him to be partaker with him of the things of this worlde which soone fade awaye whom he assuredly thinketh shall be heyre with him of the heauenly treasures If this cause of liberalitie and mercie were esteemed of many according to the worthinesse thereof they woulde not set their mindes so much vpon deceyte and vniust gayne they woulde not so much spoyle and rob the needie members of Christ and they would thinke more of cherishing and making much of their owne fleshe As often as we see any that is in miserie crauing our helpe and succour let vs I pray you remember the saying of Esay Hide not thy selfe from thine owne flesh The sixt cause is the punishment yea and that manifold of them which are hard toward the poore The first is the wrath of God Ecclesiasticus 4. Turne not thine eyes aside from the poore because of anger The second is the curse In the same place it is sayd For if the curse thee in the bitternes of his soule his prayer shall be heard of him that made him The third is the refusing of thy prayer which thou makest in thy necessitie Prouerb 21. He that stoppeth his eare at the crying of the poore he shall also crye and not be heard A horrible punishment truly then which none

and manifold For the sunne somtime shineth bright cleare sometime agayne it being as it were darkened is hidden from vs. Least that anye attribute vnto God anye such shadowe he prooueth that he is free from all shadowe of turning Wherevpon it maye be gathered seeing he is alwaye like himselfe that nothing but that which is good doth proceede from him Fiftly he sayth of his ovvne good vvill begate he vs vvith the vvorde of truth This he addeth for examples sake For God when we were by our first natiuitie the children of wrath and damnation of his mere fatherly goodwill made vs his children by the word of truth that is by the Gospell For he which beleeueth the Gospell is made the sonne of God by the spirite of Christ Seing therefore God doth vouchsafe vs so great honour who beleeueth that he doth prouoke any man to doe euell Sixtly is added an argument of the ende of our regeneration when he saith that vve should be as the first fruites of his creatures that is that we should be holy Inasmuch therfore as he hath begat vs that we should be holy it is an absurd thing to thinke that he maketh vs defiled by prouoking vs to doe euell When as he calleth the saintes the first fruites he alludeth vnto the custome of the lawe wherby the first fruites were consecrated vnto God whervpon we are admonished continually to meditate on true holines Here also he putteth a difference betweene the Church and the rest of the world For as the Church is holy and dedicated to God so the rest of the world wrapped in it filthines is prophane and wicked Furthermore vpon this doctrine of regeneration the Apostle maketh these exhortations following 19 VVherefore my deare brethren let euery man be svvift to heare slovve to speake and slovve to vvrath By the example of Christ Paule Peter yea and of all the Prophetes and Apostles he by the vertue of regeneration maketh a necessitie of liuing godly and holily for godlynesse and holynesse is the proper effect of regeneration And bicause God requireth a certayne circumcision of the eares and of the lips Iames vrgeth the same and will haue him that is regenerate swift to heare and learn those things which are good and healthfull but slowe to speake By which saying he will haue first that the toung doe not runne before the witte Secondly that we doe flie trifling vayne and rayling speaches Thirdlye that we speake only things necessarie whiche tende to edifying and honestie Herewith very well agreeth the saying Either speake that which is better than silence or else altogither keepe silence 20 For the vvrath of man doth not accomplishe the righteousnes of God What kynde of wrath is here forbidden is to be gathered both by the reason which is vnder annexed and also by the conclusion yea by the whole circumstance of this place The vvrath of man sayth he doth not accomplish the righteousnes of God that is it doth not execute that which God speaketh and prescribeth nay it maketh that thou doest in vaine heare God speaking Wherfore wrath in this place is taken for that wrath which proceedeth of a desire to contende whereby the audience is hindred The Apostle therfore wil haue one to heare another their affections being appeased and quieted For where tumults and contentions haue place the righteousnesse of God is banished that is those thinges are nothing accounted of which God prescribeth to vs and requireth of vs. 21 VVherefore lay apart all filthinesse and superfluitie of malitiousnes and receyue vvith meekenesse the vvord that is graffed in you vvhich is able to saue your soules This is the conclusion of the exhortation in which he exhorteth vs that we be swift to heare without wrath This place doth verye well teach what hearers the worde of God requireth First filthinesse and superfluitie of malitiousnesse ought to be away that is the affections of the fleshe and reason ought to giue place to the word of God that they stirre not vp contentions wherevpon wrath ariseth Secondly meekenesse ought to be present which succedeth in y e place of wrath Mekenesse here is as much as modestie or aptnes to learne Thirdly the mind being thus ordered prepared the word which is graffed in vs is to be receiued that is y e word is to be receiued by faith which is graffed implanted in vs by the labour and trauell of the Ministers Fourthly y e effect of the word receyued is added y t by it as by a pricke we should be stirred vp to heare more diligently vvhich sayth he is able to saue your soules and that bicause fayth is conceyued by hearing the worde of God whereby man being iustified is enforced to giue himselfe to newnesse of lyfe wherevpon it followeth 22 And be ye doers of the vvord and not hearers only deceyuing your ovvne selues What kynde of hearer the Apostle requireth he declareth in these wordes He will haue that we be not only hearers of the word as the greatest part of men is but doers also that is such as in whom the word being engraffed doth take roote which commeth to passe when fayth is conceyued by the worde and our obedience doth witnesse our fayth This Christ calleth to keepe the worde when he sayth Blessed are they that heare the worde of God and keepe it Moreouer we must note that one is sayde to be a doer of the worde after two sortes to wit according to the rule of the lawe and according to the grace of the Gospell According to the rule of the lawe he is sayde to be a doer of the worde which doth perfectlye fulfill the lawe which Paule Rom. 1.2.3 sheweth by foure most euident reasons that no man liuing is able to performe He is sayde to be a doer of the worde according to grace who by true godlynesse doth witnesse his fayth conceyued by the worde and doth all his lyfe long as much as maye be in this corrupt nature meditate vpon true repentaunce Although he falleth sometime eyther knowing or through ignorance he doth by and by through true repentance returne to the Lorde as infinite examples of the Saints do witnesse Why he will haue men doers of the worde and not hearers onely he sheweth when he addeth deceiuing your selues that is beguyling your selues through deceytfull imaginations or through your owne subtiltie as not only hypocrites doe which put trust and confidence in outwarde workes without true repentance but also many who vnder the name of Christians beare a Turkishe minde These alway haue fayth in their mouthes they alway glorie of the benefites of the mediatour although they neuer thinke vpon true repentance 23 For if any heare the vvord and doe it not he is like vnto a man that beholdeth his naturall face in a glasse 24 For vvhen he hath considered himselfe he goeth his vvay and forgetteth immediatly vvhat maner of one