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
A13530	Christs combate and conquest: or, The lyon of the tribe of Iudah vanquishing the roaring lyon, assaulting him in three most fierce and hellish temptations. Expounded, and now (at the request of sundry persons) published for the common good, by Tho. Taylor, preacher of the word of God, at Reeding in Barkeshire; Christs combate and conquest.	Taylor, Thomas, 1576-1632.	1618 (1618)	STC 23822; ESTC S105331	393,043	443

for the faith Iud. 3. and Gods pure worship stand for God be at warre with thy sinne keepe an inward conflict and combate for not to be tempted of Satan is to be possessed by him Luk. 11.21 When the strong man keeps the hold all is at peace VERS 10. But Iesus answered and said Auoide Satan for it is written Thou shalt worship the Lord thy God and him onely shalt thou serue NOW we come by Gods assistance to the answer of our Lord to the deuills third dart In which consider three things 1. the deniall and resistance But Iesus answered and said 2. the manner of it Auoide Satan 3. the reason For it is written Thou shalt worship the Lord thy God c. First our Sauiour would not yeeld to Sathans temptations 2. nay he repels it with great vehemence 3. he hath iust reason so to doe I. Christ would not yeeld to the temptation no not for a world Quest. Why what hurt had been in it Answ. 1. He had taken the honour of God and giuen it to Sathan whereas the Lord hath said I will giue mine honour to none other 2. He had consented to a lie viz. that the world was Sathans in possession and disposition 3. He had partaked and abetted all that iniustice and wrong which Satan would offer to all the inhabitants of the earth if hee had yeelded or accepted any thing from him 4. He had impeached his owne right and present possession of all things whereof he was right heire already inuested by his Father 5. Although the worship required was externall yet it was diuine and so in giuing it to Satan it had bin idolatrous which had intangled the Sonne of God in sinne and vnfitted him to the redemption of mankind So as in respect of God of Christ of vs and the whole Church it had been euery way wofull and dangerous as Satan yea our Lord well knew Hence we learne from the example of our Sauiour Christ to esteeme and preferre Gods glory aboue all the world Christ could not be corrupted with gold nor siluer nor kingdomes nor glory but as a good Physitian sees all diseases and eye-sores without contracting hurt to himselfe the glory of his Father in his eie is an antidote to preserue him without infection And no maruell seeing he had formerly preferred the glorie of his Fathers mercie in mans saluatiō aboue the glorie of heauen it selfe which he left and became a man of sorrowes and was numbred among the wicked to that purpose Here is an example for vs which we cannot attaine but must looke on a farre off for our imitation to come as neare it as infirmity of flesh will affoard vs. Moses that man of God so preferred the glorie of God before the world that he made a strange choise viz. to suffer with Gods people rather then to enioy the treasures and honours of Egypt Heb. 11.24 25. Nay he was so set for Gods glorie as he preferred it before his owne part in the booke of life Exod. 32.32 Rather then thou shouldest not glorifie thy mercy in thy people and rather then thou shalt giue the enemie cause to blaspheme rather blot my name out of thy booke let me haue no part in heauen The Apostles also following the steps of our Lord for Gods glorie and the Gospels cause did glorie in the worlds contempt and reioyced that they were counted worthy to suffer for Christ Act. 5.41 Paul bare in his body the markes of Christ Gal. 6. ver 17. and was a prisoner Eph. 3.1 1. Gods glory is the cheife good and the vtmost extent of all his owne counsells and actions wherein he manifesteth his mercie or iustice Rom. 9.22.23 and so it ought to be of ours 1. Cor. 10.30 whatsoeuer ye eate or drinke or whatsoeuer ye doe do all to the glory of God An earthly child honours his father when he imitats him in good so doe we honour our heauenly Father in this imitation The first thing in Gods intention must bee the first in ours 2. The practise of this dutie is a fruit of faith and a support of faith Heb. 11.24 By faith Moses refused to bee called the sonne of Pharaohs daughter The consideration of Gods faithfulnesse in promising and performing better things makes these inferiour things small in our eye as Moses therefore preferred the rebukes of Christ before the treasures of Egypt because hee looked at the recompense of reward And that the sight of Gods glory worthy to be set aboue all things takes the part of faith to foile temptations is apparant in our text by the practise of our holy Sauiour 3. In the Lords prayer the first petition is that Gods name may bee hallowed set before the desire of daily bread yea before remission of sinnes because all these are but meanes tending and seruing to the maine end of all which is Gods glory All our good spirituall and temporall are or ought to be means tending to that end 4. Gods glory is the dearest of all things to himselfe of which he is most iealous and so ought to be to all his children as we professe our selues to be And what can more reioyce the heart of a gracious and ingenuous child then the honour and high respect of his parent 5. According to our estimation of God himselfe is our respect of his glory and so much as we esteeme his glory so much we esteeme himselfe It is true that Gods glory is eternall and so abides in it selfe not capable of our addition or detraction and God will be euer most glorious though we neuer had been neither need he our help to make him glorious The sunne would shine in his brightnesse and glory if all creatures were blind and no eye saw it But yet he will trie how much glory wee will ascribe vnto him and how we prize it and how industrious we are to magnifie and exalt it not that he can get any good by it but we our selues reape the fruit euen as the fire is not hoter because we stand by it but we are hoter so while we glorifie God not God but our selues are become better more glorious God loueth his glory as he loueth himselfe and we as we loue himselfe so we loue his glory 6. This is the perfection of Christianity and grace here and of our glory and immortality hereafter to preferre his glory aboue all the world The Spous● Cant. 2.18 calleth Christ her best beloued which he could not be if she loued any thing better then him And our Sauiour cashiereth him as vnworthy to be his follower that doth not at least in affection and full purpose forsake father and mother and wife and children and goods and lands for his sake This perfection of grace the holy Martyrs atteined who rather then they would dishonour God in yeelding the least show of idolatry refused the whole world yea their liues And the perfection of glory in the

maintain any security but the security of faith which is euer attended with the feare of God and feare to sinne The SECOND thing in the victory of our Sauiour is the manner of Satans leauing him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Matthew Saint Luke more plainely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implyes a bodily departure and sensible as we haue formerly shewed his presence to be Quest. What kinde of departure was this it seemes to bee a willing and voluntary subiection to Christ he bids him depart and he is gone Answ. Indeed it seemes obedience but it is nothing lesse then true obedience for 1. He came of his owne motion but went away by Christs who spake a powerfull word which he could not nor durst resist 2. He goes when he can stay no longer his commission for this time was now expired his liberty was restrained the temptations were ended God permits him now no further and now he leaues the Sonne of God and so lest he Iob in the same reason when he had vexed him as much as hee could obtaine leaue to doe 3. Satan could not change his wicked nature in leauing Christ he leaues not his malice against him only he leaueth the exercise of it for the present 4. He returnes againe afterward and sets vpon our Sauiour with new assaults which is a plaine argument he went now against his will To doe that which God commaundeth and to leaue vndone that which he forbiddeth is not alwaies a signe of true grace The deuill is commaunded to giue ouer tempting of Christ and he giueth ouer is commaunded to be gone and he goeth yet this is no argument of true grace and that which is incident vnto the deuil cannot be a signe of grace in any man but as there is a forced and fained obedience in Satan himselfe so in all his instruments which proceeds not from any true grace let them flatter themselues in it neuer so much Cain offers sacrifice as well as Abell and brings a show of obedience but his heart beeing filled with murderous thoughts was void of all grace Balaam was commaunded not to curse the people of God and he professed that if Balaac would giue his house full of siluer he would not doe it as if he had made great conscience of Gods commandement but it was much against his will for hauing receiued an answer from God not to curse them he would not be answered but went againe and againe to know the minde of God not content to rest in that answer with which he was not pleased And after that he giueth Balaac wicked counsell to send his people to Sittim to offer to their idolls where Israel was likely to fall in loue with women and so commit fornication with them by which he brought the curse of God amongst them whereby numbers of them were destroyed Here was a seeming obedience without any grace in the heart Exod. 8.19 Iannes and Iambres and the rest of the enchanters of Egypt stood out in resisting Moses and Aaron so long as they could and then gaue ouer but not of any conscience but because in the plague of the lice they saw the finger of God against which they could not preuaile The like was the obedience of the Iewes when they desisted from persecuting the Apostles Act. 5.35 because Gamaliel a doctor of the Law perceiued that they did fight against God Adde hereunto the example of Iudas who after his sinne of betraying his Lord made a faire shew of repentance confessed his sinne restored the mony bewayled and iustified his Master but all this without all grace in his heart for he went away and hanged himselfe 1. A man onely by repressing and restraining grace may both doe many things which God hath commanded and leaue vndone what God hath forbidden as Haman refrained himselfe from Mordecai Est. 5.10 though his heart was full of wrath chap. 3.5 Many other things might hinder him from the present execution of his rage against Mordecai as that Mordecai was as in a Sanctuarie the Kings gate that he was the Kings seruant that it was better to reserue him to a shamefull death and effect it by a kind of forme of law then to embrue his owne hands in the blood of the Kings seruant and so endanger himselfe But the cheife cause is Gods restraint of wicked mens furie that they cannot execute what they can determine against his Church though he vse sundrie meanes to restraine them Nay further a wicked man may be restrained from some euills which the child of God may fall into he affects an outward forme and credit and glorie of an outward profession sometimes and to attaine this ende in which he notably deceiues himselfe he cannot enioy the pleasures of sinne with greedinesse not because he conscionably hateth these sinnes but he is bridled with the credit of his profession 2. Obedience proceeding from true grace is so qualified as neither Satan nor any wicked man is capable of it For 1. It is an effect of the loue of God and of goodnesse Deut. 30.20 Choose life by louing the Lord and obeying his voice and cleauing vnto him Ios. 22.5 Take heed to the commandement and law which Moses the seruant of the Lord commaunded you that is that yee loue the Lord your God and walke in all his wayes and keepe his commaundements and cleaue vnto him Loue excludes all coaction and constraint Now wicked men resembling their father the deuill cannot loue God nor goodnesse but notwithstanding all their pretences are haters of God and enemies of righteousnes they care not for his fauour aboue life they loue not his presence nor to be with him nor his image in his child nor his will in his word nor his house nor his holinesse to resemble him nor his glory but are more troubled at the losse of a graine of their honour then all his 2. This obedience is a daughter of faith for without faith it is impossible to please God whereas wicked men haue nothing aboue corrupt nature much lesse such a supernaturall endowment as faith is which so vniteth vnto Christ as it makes him more precious then all the world 3. It proceedeth from a man wholly renewed and changed such good fruit must come from a good tree which is the work of sound grace onely 1. The vnderstanding is enlightened to discerne betweene good and euill according to Gods word 2. The will is sanctified and made willing 3. The heart is purified by faith and made a good treasurie to send out good speaches and actions 4. The conscience is purged and being perswaded of the loue of God in Christ it seekes to preserue it selfe good and pure and in all his waies out of conscience indeauours in the good that God requires and auoides the euill which he forbids 5. The affections are renewed and are sweetly perswaded by Gods Spirit to hate all euill and cleaue to that which is good to

against vs and for their power they are called the Angells of God power farre stronger then the wicked Angells and powers that are against vs. And when we shall consider that God hath giuen a charge and that not to one or two Angels but to the whole blessed company of them ouer euery godly man how can we but assure our selues that we shall be defended and protected If a man were to passe by shippe ouer a dangerous sea full of gulfes sands rocks and robbers if the King should giue him ●etters of safe conduct it would much comfort him and helpe him through his voyage but if this King should send a great nauie to conduct him ouer yea and should not onely goe in his owne person but call out all his men of warre to see him safely arriued this were so comfortable as he could not wish more But thus doth the Lord with his children not onely himselfe going with them through the world but guarding them with his holy Angells who willingly affoard their ministery because of their loue to man but in respect of Gods word and charge much more willingly that of Gods Angells they become our Angells Matth. ●8 10 What an vnspeakeable comfort is it that when we loose the watch ouer our selues many wayes through sleep of soule or body the Angells watch ouer our safety Matth. 2.13 Ioseph was asleepe and thought not of that danger which was euen vpon him by meanes of Herods cruelty but euen in that sleep the Angell watched and admonished him by a dreame both of the danger and the meanes to escape How great a comfort is it that when we see such difficulties betweene vs and our desires as we can neuer ouercome then we haue Gods Angells present to doe it to our hands Mark 16.3 when the good women that came to embaulme Christs body were very much troubled how to come to his body and asked who shall roule away the stone for it was a very great one when they looked they saw the stone rolled away it was done by the Angel as Matth. hath it Gods Angels roll away all stones and impediments and make our way smooth to all good duties No lesse comfort is it that when Satan beginnes to insult and makes as if hee would trample vpon vs we haue a stronger guard about vs any one of the Angells beeing as able to shut the mouth of this roaring lyon as they were to shut the mouths of those hungrie lyons into whose den Daniel was cast And for the further strength of our faith and comfort in this doctrine the Scripture notes three things further concerning Angells worth obseruing 1. Their wisedome and prouidence in pitching about vs so as we lie open no where Ex. 14.19 when Israel was gone out of Egypt the Angell of the Lord who went before them to lead them out now remooued and went behinde them because now Pharaoh and his people pursued them The power of the Angell was no lesse if he had staied before them as he was beeing Christ himselfe but for the comfort of Israel and our instruction the Angell changeth his place and stoppeth betweene them and the danger 2. Their vniting of themselues and strength for our safety one of them readily will help another in helping vs Dan. 10.13 one Angell beeing resisted by the Prince of the kingdome of Persia Michael one of the cheife Princes came to help him who whether he were an Angell or as it is more likely the Prince and Lord of the Angells euen the Angell of the great couenant Christ himselfe it is euery way full of comfo●t 3. Their patience towards vs who if they should be gone from vs a● often as we by sinne prouoke them we should perish euery moment But as God is long-suffering so hath he charged his Angells to be and therefore they wait still for our returne and reioyce in the repentance of sinners Luk. 15.10 and abide in their charge and ministery still Againe this doctrine is a ground of manifold instruction 1. Hath God affoarded vs the ministery of Angells then note the priuiledge and preheminence of Gods children whose nature beeing assumed by the Sonne of God giues it dignity aboue the Angells who are the ministers of our humane nature in the head and members Angells are indeed called the sonnes of God but tha● is by creation Christ neuer gaue them this honour to call them brethren Nay there is a nearer coniunction between Christ and vs then betweene Christ and the Angells which coniunction doth priuiledge vs with their attendance 1. By reason of his conception and incarnation taking on him the seed of Abraham and not of the Angells by which he becomes flesh of our flesh 2. By reason of his spirituall contract taking vs to be one with himselfe by which we become flesh of his flesh and so nearely set into him as the Angells cannot be who are not members of this Head as the elect be Christ indeed may be called their head but as a Lord and commander not by such spirituall vnion as is between Christ and the Christian. Herein we may see the loue of God in setting his Angells to be our keepers The more noble potent numerous and diligent the custody is the more is the care and loue of the thing kept How great thanks therefore owe we vnto our God who notwithstanding he is daily offended with our sins yet affoards vs the ministry of hi● Angells Who and what am I that God is so mindfull of me that he should giue so many glorious creatures charge ouer mee that he should giue me such a priuiledge that euen the holy Angels whose dwelling is in heauen and see the face of God who are all spirit and no flesh who are free from all sinne and misery should so narrowly attend mee a lump of earth a peece of flesh compassed with so many sinnes and miseries as I can looke no way either before or behinde them Dauid in the 8. Psalme burst out into the praise of God when he considered that God had affoarded man the vse of birds beasts and fishes O Lord faith he what is man that thou ar● so mindefull of him and hast prefer●ed him ouer the workes of thy hands How much more should we when we see our happines by the ministery of the glorious Angells 2. Let vs learne hence to looke to our conuersation because of the Angels 2. Cor. 11.10 for they are our keepers and obseruers they see all the good and bad we doe and we doe nor speake any thing without many witnesses Sinne makes God take away our hedge Isa. 5.5 it greiues the Angels of God and layes a man naked to all his iudgements Shall we willingly offend them from whom vnder God we receiue so great and daily comforts If we did beleeue or weigh this doctrine we would not but because we see not God nor his Angels we loue neither nor feare to offend either 3. Let vs

popish monks or Eremits for 4. Reas. Bad company worse then solitarinesse Nunquam minùs solus qu●m cum solus 4. Directions for solitarines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan accuseth man 1. To God 2. To man 3. To himselfe Satans best wages to his most diligent seruants 7. Rules or means against false accusation Vide Perald ●om 2. p. 56● de detractore Fiue motiues to lay aside calumniation and slandering Io● 7.51 If there be so many accusers no meruaile if godlymen want no manner of accusation So many accusers should make vs watchfull of our selues 4. Rules to stop the mouths of all accusers 2. Rules in Gods tempting of man Man tempteth God two waies Man tempteth man 3. waies Man tempteth himselfe two waies Satan tempteth two wayes How Christ so holy and so powerfull could be tempted of the deuill Three degrees of temptation The greatest temptation of all is not to be tempted Satan may allure but he cannot force vs. Satans first assaults to be repelled for three reasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Why Christ would be tempted 4. reasons Christ by being tempted enabled to succour vs in temptation sundry waies A ground of comfort out of Christs temptation Vse 1. Motiues to manfull resistance of temptation Vse 2. Looke vp to Christ tempted for saluation imitation Vse 3. Doctr. When God bringeth his children into the wildernes to be tempted he armeth them with grace sufficient Reasons 1. 2 God should loose his honour if any of his seruants should be vtterly ouercome 3 4 Strong motiues to outstand temptations Why Christ was with wilde beasts 4. Reasons Christ hath more peace among wilde beasts then among wicked men Psal. 22.13 Christ as able to defend vs as himselfe both from wilde beasts and deuils ● Rules to keep faith in the presence of outward meanes 3. Actions of faith in the absence of meanes Not to thinke much if with our Lord we find men more sauage then beasts Kinds of fasts 3. Christs fast disagreeth from popish fasts in 7. things or 8. Christ fasted this fast for 4. causes Christ fasted no longer nor shorter time then 40. dayes for 5. reasons Moses in monte ante legem Elias in itinere sub lege Christus in deserto sub gratia Fourtie nights added for two reasons Doctr. Fasting a most necessary duty Reasons 1. 2 3 Vse 1. Vse 2. Motiues to fastin● 11. Doctr. Satan by lesser temptations makes way to greater Vse 1. Where Satan beginneth his temptation we must begin our resistance 2 Rules of resistance 3. 2 3 Vse 2. The least temptation is too strong for a secure aduersarie Vse 3. What infirmities our Sauiour tooke and tooke not in 3. propositions Christ tooke not all infirmities of euery particular man for 3. causes Reasons why Christ tooke on him our infirmities 5. Mans nature is knowne by defects Gods by perfection Ob. Christs meat was to do the will of his father Differences betweene Christ infirmities and ours in fiue things Non habuit ex debito pe●cati Aquin. Matth 5.6 Reu. 2.17 Doctr. Satan euer taketh vs at the weakest Reasons 1. 2 3 Vse 1. Horat. Our sicke and dying day most vnfit for resi●stance for 3. reasons Vse 2. Fiue notable rules for the watch ouer our owne weaknesses Doctr. Satan the most eminent and dang●rous tempter Satan restlesse in tempting for three reasons Vse 1. Vse 2. Vse 3. Vse 4. Vse 5. Fowre motiues to stirre vp one another to good as Satan doth to euill Satan commeth to a man two wayes Christs temptation externall and in a bodily shape assumed for 4. reasons Note Christ came led of the spirit Satan comes of himselfe Act. 19.16 Satan would assayle the son of God knowing him so to be for fowre reasons Two certaine rules to knowe when the tempter comes Satan aimeth at foure things in this first temptation Doctr. 1. Satan directly opposeth the word of God Reasons 1. 2 3 4 5 Vse No diuine truth to be called into question for 3. reasons Doctr. 2. Satan in all temptations seekes to ouerthrow the faith of men Reasons 1. 2 3 4 5 Vse 1. No temptation no faith Vse 2. Because Satan most oppugneth our faith we must most fortifie it 3. Generall directions for the fortifying of faith Excellencie of faith in 4. things Means of fortifying faith 4. The least faith can pray for more Doctr. 3. Satans drift is to make men call in question the truth of their adoption in their trialls Reasons 1. 2 3 4 5 Vse Outward things make neither happie nor vnhappy fowre reasons Difference betweene the loue of God as God and of God as a Father Rules to confirme the heart in the loue of God notwithstanding outward crosses Means to confirme to a mans selfe his owne adoption 3. Sundry waies of God drawing neere his saints in their troubles Doctr. 4. To vse vnlawfull meanes to help our selues is diabolicall Reasons 1. Vse 1. Vse 2. 4. Considerations to fence vs from vsing vnwarrantable meanes Satan euer seeketh to blemish that good which he cannot hinder Three excellent properties of faith in want of meanes Doctr. Satan inferreth mischeiuous conclusions vpon true premisses Reasons 1. 2 Lying the deuils mother-tongue 3 4 Vse 1. Vse 2. False conclusions in matters of faith False conclusions on true grounds in matters of practise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. things cunningly contriued in this one suggestion Doctr. Satan ordinarily mooueth men to turne stones into bread Snares laid by Satan in auoiding our troubles Numbers haue learned this trade of the deuill to make stones bread Vse 1. Satan neuer commeth without one stone or other Vse 2. Satan lessoneth men rather then to want bread to get it out of stones Vse 3. Satan alloweth his seruants stones for bread Vse 4. Gods way to get bread contrary to the deuils in 3. things Christians must be reasonable to most vnreasonable aduersaries Reasons 1. 2 3 Fiue reasons of Christs meekenes to Satan Christians must ouercome aduersaries rather by patience thē by power Doctr. Christ not so rough with Satan as with some wicked men no● as with some of his deare Disciples Reasons 1. 2 3 4 Vse 1. The greatest iudgement of all not to be iudged at all Vse 2. Vse 3. Christs answer most modest Note Why Christ who could turne stones into bread would not 5. reasons Doctr. Christ reuealeth himselfe only to such as make right vse of him Reasons 1. 2 3 4 Vse 1. Vse 2. Numbers of mē to whom Christ neuer reueileth himselfe Vse 3. Three properties of such 〈◊〉 to whom Christ will make himselfe knowne Doctr. 1. The word is a principall weapon of our spirituall warfare Reasons 1. 2 3 4 The word a compleat armour 5 Vse 1. Papists by suppressing the scripture wring the weapon out of mens hands This practise against the scriptures 2. against the example of Christ and his Apostles Rom. 15.4 3. against common sense 4. against the Fathers Ad Volusian●●●