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
A52343	Of adoration in spirit and truth written in IV. bookes by Iohn Eusebius Nieremberg native of Madrid. S.I. And translated into English by R. S S.I. In which is disclosed the pith & marrow of a spiritual life, of Christs imitation & mystical theology; extracted out of the HH. FF. & greatest masters of spirit Diadochus, Dorotheus, Clymachus, Rusbrochius Suso, Thaulerus, a Kempis, Gerson: & not a little both pious & effectual is superadded.; De adoratione in spiritu et veritate. English.	Nieremberg, Juan Eusebio, 1595-1658.; Strange, Richard, 1611-1682.	1673 (1673)	Wing N1150A; ESTC R224195	255,001	517

glorify God O Lord let all be as dung to me upon condition I may gain thee let me esteem this one thing in all if I know them base in comparison of thee if I seek thee alone in them in my self All things are nothing in thy sight why then shal I prefix any other end to my actions besides thee who art all shal I not 〈◊〉 good as nothing and all I do will be to ●mall purpose o light of truth grant that 〈◊〉 of my mind may be sincere beholding the● simply singly in all that my whole body may be lightsome and all my works ●cceptable to thee Deceive not thy self o ignorant spirit he that errs in his intention ●●rs small and he that performes a laudable work if the intention of Gods honour be w●●●ing he will reap but smal fruit for he that mistakes his way the further he goes the more he mistakes He that after a long journey ●● navigation hath ●issed of his desired port and knowes that he is out of his way by finding himself in a contrary coast how sensibly and deeply is he afflicted o how often after the course of this life do many find themselves in an error frustrated of all their conceived hopes and dispoiled of all their good works because a zeale of the divine glory was wanting If thou wilt not be deceived seek Gods glory and not thy own To the king alone of ages immortall and invisible be honour and glory it is honour enough for me that thou wilt o Lord be honoured by me Let me esteem it a great honour to see thee honoured Honour exhibited to a parent redounds to his child respect done to the head of an unjuersity or rector of a college hath influence into all their members and subjects Thou art the head and source of all things thou art the rector of this universe thou art my parent all thy honor is also mine A creature cannot truly be said to receive honour otherwise then by participating of the honour of his Creator Let me see thee o Lord honoured and I shall be honoured let me seek thy glory and I shal be glorious Not only my profit o Lord but also my honour is linkd with thine grant that as thou didst seek in all thy works only my honour and my profit so I and all creatures may only seek thy honour and from thence alone will redound to us both honour and profit Whatsoever I shall do say or think I sacrifice it all to thy glory If I chance through negligence or inadvertence to do otherwise even from this moment I retract it and blush at it The Angels apply themselves with all their affection to sing thy praises they highten their voices and rest notwithstanding still confounded how then shal not I be ashamd of my tepidity and great negligence O man consider the dignity to which thou art raisd from the deepest pit of non-entities from an abiss of nothing from thy native dirt and clay to the glory of a God of infinite excellence and purity Raise thy intention purify it deceive not thy self thou wilt perswade thy self sometimes that thou seekest the pure glory of God and thou tacitly desirest thy own gust and commodity What makes thee so anxious and out of patience when things fall not out as thou didst intend but because thou soughtest thy self the glory of God is peaceable it is joyfull it is never frustrated of its effect in those that seek it Although things happen not as the just man expected yet they will happen as he desired to wit as the will of God disposed them and that sufficeth If I loved God with the whole extent of my affection in all and through all I should desire only his goodnes seek his praise be replenished with zeale and breath his glory He that is past breathing is dead and he is no better then a dead man who does his actions for any other end but God All time is lost which is not spent in seeking eternity How can we chuse but loose the future eternity which is not ours if we loose the present time which is ours by not working with a pure intention THE III. BOOK The I. Chapter How carefull we must be to do our actions wel THY whole dayes task must be a doing of good sufferance of evill make it thy whole employment to suffer evil and do good Neither is it enough that thou be chearfull prompt to this but thy alacrity must extend it self even to evil and harsh things that thou be not affrighted with their greatnes and noysomenes as also to patience in good and laudable things that thou be not cloyd with their multitude continual exercise The necessity of patience is more transc●ndental then any function or casualty of our whole life Vpon all occasions there is a necessity of suffering but it ought to be pleasant and according to thy pallat to suffer in order to the doing of good in this there is a twofold merit both of patience and the good work Thou canst never shun the undergoing of some labour and indeed without labours nothing exquisite will be a●chieved We often faulter in our vertuous purposes out of a hope of non-suffering which leaves us in the lurch while it makes us forbear to imbrace the labour and difficulty which accompanies our good purpose as if perchance at another season the way of vertue would be less thorny Thou deceivest thy self if thou be not persuaded that it is more necessary to suffer then to live or that there can be any part or parcell of our life void of sufferance One affliction is heyre to another if thou eschewest this another will not be wanting to succeed be throughly possessed of this and a false hope will not make thee remiss in thy pious endeavours by presuming upon some fitter opportunity wherin thou thinkst to accomplish thy vertuous exercises with less pain and toile It is impossible to live with out some labour do ●o● refuse any that is fruitful of vertue if thou declinest this thou wilt be forced to imbrace another more harsh and untoothsome We can only exchange labour not avoid it Thou maist notwithstanding eschew many defects and faults if thou seekest not curiously to avoid what is unavoidable labour is certain either it must be embraced with patience or repentance or pain and punishment Love and repentance is not sufficiently perfect and such as beseems thee and the infinite goodnes and mercy of God exacts at thy hands unles thou be content to suffer for many yeares space and as much as in thee lies the very paines of hell for the least venial transgression● yea to render one venial trespass uncommitted thou oughtest willingly to undergoe all the torments of the damned If therfore it be behoofful to embrace such a hell to render undone what is done what must thou do by way of prevention eer it be done that it be not done at

wil alwayes be with us himself What mother loves her child so tēderly as that she wil continually have him in her armes Yet God doth this Grace is a knot which tyes God and man together it is the sweet and mutual embracement of the spirit divine and humane Among men the father may not be where the Son is but God cannot but be with him that is in grace Although God be existent in creatures both by his essence presence and power this is so because he is God and it cannot be otherwise not for any dignity or desert in them but by reason of his immensity and infinitude But grace not nature hath this attractivenes that although God could be absent and were limitable to locality yet it would make him present and existent with one in grace residing with him and becoming one spirit yea albeit he could forget his creatures he would be alwaies sweetly present to his memory share of his providence although he could relinquish them and not operate in them nor conserve maintain them yet he would stil be working some good in the just for as love is effectual so it never intends any good but it compleats it What a benefit and dignity is it to have God alwaies for our companion certainly we should be struck with amazement to see any creature so beloved by God and so noble that he commanded his celestial spirits those thousands of thousands that attend him to accompany it whether soever it went and be followd by all that traine so stately and majestical yet this would be but solitude in comparison of the fellowship and attendance of God What are all things before thee o lord but as it were a mere nothing and vacuity If we should admire such a creature why do we not also admire a sould in grace since it hath God for its attendance not waiting at its elbow but as it were in its essence enlivening it O most fortunate dignity of man and dignation of God to have that highest Majesty alwaies accompanying the Sons of men for God will not be a lazy and unprofitable companion to a soul not providing what is beho offul to it Wil he be like one that is sluggish or blind who neither sees nor resents the necessities and miseries which press it certainly God doth not associate himself to the just for nothing They may wel neglect both themselves and their temporal if only they be careful of what concerns him he wil have a care of them O my Father o friend o companion I beg of thy Majesty that I may alwaies carry a due reverence fidelity and affability towards thee I wil demean my self to thee as a child doth to his parent taking all thy affaires to hart reputing them my own not otherwise then towardly children are industriously careful of their parents busines because they look upon it as their own I beseech thee that I may be a faithful friend to thee seeking at all turnes thy greater honour glory advancing what concerns thee loving thee more then my self Grant that I may keep with thee all the rules of good fellowship least by my continual defects I may contristate thy holy spirit But if all grace be of such vertue and efficacy in it self that it makes us kinsmen and allies of God most dear to him yea in a manner Gods and this because it is given by Christ hence it followes that that portion of it which befals man is more happy more venerable and highlyer priviledgd then that which was bestowd upon the Angels or our first parents in the state of innocency Those children are ordinarily first in their parents affection who were deliverd into the world with the strongest throwes of a hard labour and what wonder then if our grace be dearer to Christ since it cost him so many sorrowes and he for it bestow on us greater priviledges affording us more helps tolerating us more patiently and longanimously raysing us to great spiritual advancement in so much that the very Angels themselves do honour men for this respect that they have grace by Christ are struck with a reverential fear to see our nature now prostrate before them which they sleighted so much before God became Incarnate by assuming it and this because a special dignity accrues to the grace we partake of we being made therby living members of Christ computed the same with him There redounds a certain veneration from the head to the members how can the Angels despise our nature which they admiringly behold exalted above theirs even to the throne of the Divinity and fellowship of God what wonder if they treat us not as their inferiours whome the Son of God the first begotten among many brethren under the title of equals exalted above the celestial spirits themselves calling men his brethren and esteeming them more then Angels He never honored any of the Seraphins so much as to call him brother This is the highest prerogative of grace which renders it so honorable and elevates it above all nature Moreover our nature it self by grace through Christ is dignified and exalted above all other natures for as much as the Lord of glory communicates the same his glory with his joyntly united members and living allyes Our grace also is founded upon the merits of IESVS and his union as if therby it gave us a juster title to merit from God and makes us do it after a perfecter manner For we are all children of sorrow we are Gods Benjamins the Sons of his right hand and dear above all others O most loving father who sacrificd they only begotten Son to death that I becoming thy Son might live grant that I may alwayes have a true esteem and knowledg of this inestimable benefit One Angel is more endebted to thee for the least degree of grace which he received then all creatures together for all the goods of nature and creation of the universe But I a silly wretched man owe thee more for the least particle of grace bestowd upon me then all the Hierachies of Angels for all the supernatural guifts conferrd upon them all together For to the end that I through grace might live a divine life thou wouldst have thy son in humane nature to suffer an unhamane death Thou hast done more for me then for all the Angels thou hast heapd more obligations upon me then upon the Cherubins and Seraphins There are two reasons for which men are obligd to preserve and highly magnify divine grace The one is its inestimable worth and unspeakable dignity the other is thy most pretious blood o IESVS which thou didst shed to merit grace If we be not satisfyd of its value in its self this may throughly convince us that thou wouldst purchase it for us at so deare a rate It must needs be a rare and stupendious thing which God who cannot err in his choise chose rather to give us then save the life of

integrity of his nature Man was created in a degree much superiour to other creatures Mary was exalted above the Cherubins glorifid more then all these glorious intelligences surmounting them as far as Adam did the common creatures She alone seems to be twice as great with God and much deeper in his favour then the whole world besides towards which though the Son of God shewd a wonderful dignation in descending from heaven for its redemption yet it could not receive the H. Ghost unles heaven first receivd him again but the Virgin Mother at the self same time entertaind both him and the H. Ghost in his superventions Therfore the prayers of Mary are effectual with Christ for two respects both for observance due to a Mother and for the consummatenes of her merits and sanctity for she is heard both for respect and reverence oweing to him and worth and dignity due to her self for the reverence of her maternity for the worth of her vertue and sanctity and we also are heard for her sake whose intercession is not only proficuous but also necessary Therfore let us fly to Mary in all our distresses as the child doth to his Mother who is beaten by a stranger she knowes how to support and uphold the tottering world with her prayers nor think that thou laiest a heavy burden upon her The fourth cause may be an assinity and kind of alliance contracted with the most B. Virgin not only spiritualy and after a mystical manner but even real and according to the body and nature For no body is nigher in kindred to another then the sacred Virgin is to thee He that receives Christs body in the Eucharist becomes by a real kind of union one flesh with him insomuch that there is no other union among men straiter then this not even betwixt man and wife wherfore thou must also esteem thy self akin to the Mother of Christ and perswade thy self that thou sharest in the same flesh with her There interceeds also a greater physical and real conjunction betwixt God and thee then there is betwixt thee and thy father how great then will that be which thou contractest with the Mother of God what created and real union can be imagind greater then that which passeth betwixt the divine word and his most sacred Humanity derived from the very bowels of the most H. Virgin and what link of consanguinity can be straiter then that betwixt Christ and his B. Mother Therfore the affinity and tie which we have even according to nature with her exceeds all affinity among men And if men upon this score of alliance by blood and kindred do mutually help one another and have recourse to them for reliefe in distress why shall not we have recourse to her with whome we are linkt in the straitest bonds What shall I say of the neernes and as it were spiritual kindred which we have contracted with her he by whom thou receivedst the grace of baptisme or stood for God father to thee in that Sacrament becomes thy kinsman and thou art bound to honour him as thy parent how much stricter a propinquity and filiation contract we with the Virgin by whose meanes we have so often receivd grace who hath so frequently brought us forth to God and into the light and truth of a spiritual life I acknowledg thee o Mother of God Mother of grace and mercy for my Mother and beseech thee that thou wilt not forget that sweet name in which thou thy self takest so much complacence Thou art stild Mother of grace and mercy and what ennobled thee with this title but our misery because we stand in such need of thy grace and commise-ration wherfore since I am the most miserable of all I challenge a greater right over thy maternal bowels then all Thy dignity accrues from my indignity thy sanctity from my sinfulnes and therfore I claime the first place in thy mercy because I am the first and greatest and unworthiest of sinners The sins of men made thee the Mother of God and my sins alone were sufficient to make thee the Mother of mercy discard me not from thy protection since all the Religious of our Society are shelterd under thy mantle as thy most devoted child F. Martin Gutierez beheld once in a wonderful vision For who can lay a better claime to mercy then he that is most miserable remember that I alone by my innumerable offences can only maintain this title of honour in which next to that of a Virgin Mother thou art wonto glory above all others I that am most miserable confide o Mother in thy mercy for heaven and earth wil sooner perish then thy mercy and grace wil frustrate those that truly and seriously implore ●y assistance and bestow themselves in thy service Admit me among them that with joyfulnes and teares I may employ my self in honouring thee but because my tepidity keeps me cold and dul as one that am wholy of an earthly complexion I envy thy clients a little of their fervour and wish as did that most devout Father Iohn Trexus to sweep thy chappells with my mouth and water them with my teares And to accomplish this in deed that good zealous Father and devout child of the Virgin made on foot a pilgrimage of some miles The V. Chapter That we must imitate Christ and of the sorrow and suffering of his most B. Hart. HOw can that man relish any thing of gust who thinks upon IESVS afflicted for the gust of men One drop o● his blood was more then sufficient for our redemption how happens it then that the effusion of the whole and such a world of sorrowes afflictions and disgraces are not an effectual incentive to imitation did the Son of God suffer such and so much in vain and to no purpose since the least prayer he made was a superabundant satisfaction for a thousand worlds and able to purchase grace for all mankind And yet so great an excess of torments sufficeth not to stir up me alone to his imitation for Christ sufferd for us leaving us an example The least swarvings of our wil cost God no les then the most exorbitant of our offences O if I did but seriously ponder my works o Lord how should I be siezd with fear Thy works are wonderful I wish my soul could throughly know them prodigious wonders which thou hast placd upon the earth wonderful testimonies of thy love and my ingratitude and hard hartednes I wish my hart would become like melted wax I set thee as a signet upon it that so I may rellish no gustful thing in this life but imitate thy griefes and afflictions I will place that sad hart of my IESVS which was in a perpetual crucifixion as a signet upon mine so shall I have it alwayes in my mind and my soul will wast within me What can be imagind more effectual to extinguish in us all gust of our own will then the memory of IESVS

soul and inflame it with his lightsome ardours But with how great charity and obedience must I make this oblation of Christ with so much greater then Abraham did when he was to sacrifice his dearest Son by how much Christ exceeds Isaac and the common cause of all mankind the particular of one single man If God should have commanded the most B. Virgin as he did Abraham to sacrifice for mans redemption her only and dearly beloved Son and she full of a motherly affection were to naile his hands and feet to the cross with what vehement flames of love amidst a torrent of teares with what quicknes promptitude and obedience would she have done it deeming her self happy for such a task o priest consider what an office is deputed to thee that thou thy self art the sacrificer of the Son of the Virgin the Son of God But a greater favour is done to thee then would be done in that case to the most H. Mother of God for thou never canst thank God sufficiently for inventing a meanes how thou mightest sacrifice the Son of God without any payn to him without expense of blood or the torments of death and mayst offer all the paynes of IESVS all his blood and deadly pangs to his Father in the self-same manner as if they were here really exhibited Stand amazd o Priest at thy function behold the world all in suspense over thee how dreadfull is it to see thee stand voyd of all attention where thou shouldst be replenishd with an awfull veneration and immersed in the dregs of creatures while thou performest an office next in dignity to the divinity it self when thou elevatest the body of Christ thou drawest all the Saints to such a spectacle and engagest as I conceive the eyes and knees of the admiring Angels and yet for all this canst thou be distracted the very dead themselves adore God in thy hands as a devout servant of God F. Peter Savedra beheld the body of S. Didacus to arise and worship Christ in the hands of the priest and canst thou thy self who elevatest him be in the mean time unmindfull of so redoubted a majesty and not reverence him from the depth of thy hart contemplate round about thee the Hierarchies of Angels with bended knees and multitudes of divels forced to an humble acknowledgment for if each knee both celestial terrestrial and infernal bend at the name of IESVS how much more will they at the presence of IESVS Consider how signal thy purity ought to be who art appointed Christs substitute to cleanse the world by him from its sinful ordures Thou shouldst not appear like a man but a very Angel and shine more purely then the heavens themselves What do I say o how mean and disproportioned is the comparison of an Angel to a priest since the power of priestly dignity is higher exalted above the prerogatives of a nature Angelical then is an Angel in its kind above a worm God who is so profusely good was pleased to honour his creatures by calling them into part of his charge and providence he designd the Angels chiefly for his coadjutors and Vice-gerents in natural things and therfore made them publique ministers of nature not dispensers of grace and his substitutes in the work of our redemption They preside over the parts of the earth and chief quarters of the world it is their task to conserve the kinds and natures of things but as for producing in others the supernatural guift of grace they have no lawful nay nor any ordinary authority as Priests have whom he chose for his immediate coadjutours in the stupendious work of our redemption and justification they as the Vicars of Christ dispence forth grace and make men the children of God They exercise a kind of power over the naturall Son of God himself IESVS while they consecrate his Body and offer sacrifice They work prodigious miracles The Angels take complacence in serving a Priest as they did Saint Eusebius esteeming this service a high piece of honour How much is grace elevated above nature certainly more sublimely without comparison then the nature of an Angel is above dung How much will guarding a man fall short of making a man God by elevating him to a divine state Which is more honorable to have a care of one or of all to provide for one or all to govern some particulars or appease God for the generality thou mayst hence conclude how eminently a Priest is priviledgd in power above an Angel The sole dignity of Christ is onely worthy of Priesthood IESVS alone as being the first begotten of God obtaynes by title of right a dignifying dignity Notwithstanding this o Mary most loving Mother Mother of Christ and all sinners cloath me in the garments of thy first begotten by a perfect imitation of life as Rebecca did Iacob that I may at least with less unworthines offer that lamb to his eternall Father which thou gavest me for a delicious dish on which thou knowest him to feed with much gust and appetite The XI Chapter That God is to be desired and received with longing in the Eucharist O Desirable truth what do I hear from thy mouth the oracle of all truth with a desire have I desired to eat with you this Paschal How comes it to pass that a man of desires obtaines of God whatsoever he covets and the God of desires cannot obtain of miscreant man his just demands the abstemious Daniel obtaind grace of God by desiring and thou o Lord the replenisher of soules and divider of the bread of heaven shalt not thou prevail so far with me by so many desires and engins of love as to make me yeald up the cittadel of my hart to thee who seekst entrance by so many stratagems and services o languid spirit what canst thou desire but what God desires desiringly but what o Lord desirest thou by entring into my body dost thou covet to become identifyd with me whilst thou covetest to be united to me what object suitable to the greatnes of thy majesty canst thou desire besides thy self thou covetest o Lord to be with me but after such a manner that I may be transformd into thee becoming one body or concorporeal with thee as the members are with their head as also one spirit adhering to God that he may be with me and I with him Charity used a strange disposall when it ordaind that I should be thy mansion-house and thou shouldst remaine in me and I in thee I living for thee as thou for thy Father thou desiring nothing of me nor for me besides thy self nor ceasest thou to covet upon so due a score or just pretence though prescinding from thy self thou findest nothing in me desirable Come o Lord come and take possession of my hart which thy desires most justly challenge O how much do I betray my nothing nor can I resist this claym of desires was it not sufficient o benesicent truth to have