Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	custom_n	owe_v	tribute_n	1,483	5	11.3355	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51842	One hundred and ninety sermons on the hundred and nineteenth Psalm preached by the late reverend and learned Thomas Manton, D.D. ; with a perfect alphabetical table directing to the principal matters contained therein.	Manton, Thomas, 1620-1677.; White, Robert, 1645-1703.; Bates, William, 1625-1699.	1681 (1681)	Wing M526A; ESTC R225740	2,212,336	1,308

charity Phil. 4. 5. Let your moderation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be known unto all men whether it be fear or honour that be due Rom. 13. 7. Render therefore to all their dues Tribute to whom Tribute is due Custom to whom Custome fear to whom fear honour to whom honour Or good will ver 8. Owe no man any thing but to love one another Secondly For truth You are to adhere to the truth not to be carried about with every wind of Doctrine by the sleight of men and cunning craftiness whereby they lye in wait to deceive but speaking the truth in love ye may grow up unto him in all things which is the head even Christ Ephes. 4. 14 15. To speak nothing but truth in your ordinary communication Ephes. 4. 25. Wherefore putting away lying speak every man truth with his Neighbour To perform what you promise though to your loss Psal. 15. 4. He sweareth to his own hurt and changeth not Thus should the whole course of our lives express the properties of the Word Use 3. To shew the reason why men are so backward in obedience so prone to what is evil so uncomfortable in trouble We do not believe that the testimony of God is righteous and true very true every tittle of it but we are slow of heart to believe therefore is the faithfulness and truth of the Word inculcated Christ saith Believest thou this John 11. 25. Could we believe the word more what advantage should we have in the spiritual life what fear of God what joy of faith what readiness of obedience But we cannot depend upon Gods word and therefore are easily shaken in mind Our hearts are like a Sea one Wave riseth up after another We must be fed with sense and God must do all immediately or else we are apt to sink under our discouragements SERMON CLVI PSALM CXIX VER Cxxxix My zeal hath consumed me because mine Enemies have forgotten thy Words IN these words you may observe 1. Two different persons 2. A different carriage mentioned 1. Two different persons are spoken of David and his Enemies By Enemies is not to be understood those only that were troublesome to himself but those who were an opposite party to God who opposed themselves against God and Godliness these without any breach of the Law of love may be counted Enemies Ps. 139. 21 22. Do not I hate them O Lord that hate thee And am not I grieved with those that rise up against thee I hate them with a perfect hatred I count them mine Enemies It is a comfort and satisfaction to the godly to have no enemies to themselves but such as are enemies to God also such as rise up against God 2. There 's a different carriage mentioned and asscribed to these two parties on the one side Oblivion and Forgetfulness of Gods Law on the other side zeal 1. On the Enemies part oblivion and forgetfulness of Gods Word The Word of God is not effectual usually but where it is hid in recent memory They have forgotten thy Word a proper phrase to set forth them in the bosom of the visible Church who do not wholly deny and reject the Word and Rule of Scripture but yet live as though they had forgotten it they do not observe it as if God had never spoken any such thing or given them any such Rule They that reject and contemn such things as thy Word enforceth surely do not remember to do them 2. On David's part here is mentioned zeal or a flagrant affection which is set forth 1. By the vehemency of it 2. By the cause of it 1. By the vehemency of it my zeal hath consumed me It was no small zeal that David had but a consuming zeal Vehement affections exhaust and consume the vital Spirits and wast the body The like expression is used Ps. 69. 9. The zeal of thy House hath eaten me up Strength of Holy Affections works many times upon the Body as well as the Soul especially zeal which is a high degree of Love and vents it self by a mixture of grief and anger What a man loves he would have it respected and is grieved when it is dishonoured and under disrepute Both have an influence upon this consuming this wasting of the Spirits that is spoken of in the text because they had lessened and obscured the Glory of God and violated his Law and there was in him a holy care ardour and earnest endeavour to rectifie this abuse and awaken them out of their security and reduce them to their duty 2. Here was the Cause of it Why was David so much wasted pined consumed and troubled Because they have forgotten Thy Word the contempt of God and the offence of God sate nearest his heart as if he had said I should more patiently bear the injury done to my self but I cannot be coldly affected where thy glory O Lord is concerned since I have had a tast of thy grace and felt the benefit of thy Word I cannot endure it should be contemned and it much moves me to see Creatures so mad upon their own Destruction and to make so light of thy Salvation Thus was David consumed not at the sight of his own but at other mens sins and not at others in general but them his enemies that they should make void the Law of God Such was his love to the Word that he could not endure the contempt and violation of it and such was his Compassion to the souls of men that it grieved him exceedingly to see any of the workmanship of God to perish to be captivated to the World to be made Factors for the Devil and fuel for hell fire and to be so violent for their own Destruction Doctrine That Great and Pure Zeal becomes those that have any affection for the Word and for the Ways of God Here is a great zeal for David saith my zeal hath consumed me it prey'd upon his spirit And here 's a pure zeal for he mentions not personal injuries but disrespect to Gods Word when the same men are our Enemies and Gods Enemies we should be more zealous for Gods cause then our own Now both the greatness and purity of his zeal did arise from his love to the Word as appears from the precedent and subsequent verses in the precedent verses he had told them just and upright are thy testimonies and very faithful therefore zeal hath consumed me because this Word should be slighted and contemned And it appears also from the following verse thy Word is very pure therefore thy servant loveth it He was troubled to see such a holy and pure Word to be trampled under foot and especially that those seem to disown it he doth not say they deny it who had generally profest to live under this rule that they made light and disregarded the precepts in which I found so much comfort and delight In the prosecution of this point I shall 1. Shew what is true Zeal

is a sure effect of great arrogancy and pride They think they may do what they please They have no changes Therefore they fear not God and put forth their hands against such as be at peace with them Psal. 55. 19 20. whilest they go on prosperously and undisturbedly they cannot abstain from violence and oppression This is certainly Pride for it is a lifting up the heart above God and against God and without God And they do not consider his Providence who alternately lifts up and casts down that Adversity may not be without a Cordial nor Prosperity without a Curb and Bridle But when men sit fast and are well at ease they are apt to be insolent and scornful Riches and worldly greatness maketh men insolent and despisers of others and care not what burdens they impose upon them they are intrenched within a mass of wealth and power and greatness and so think none can call them to an account Solomon speaketh of two sorts of people Prov. 18. 10 11. The Name of the Lord is a strong tower the righteous runneth into it and is safe The rich mans wealth is his strong city and as an high wall in his own conceit Every man is as his trust is For as the Psalmist speaketh of Idols in general They that trust in Idols are like unto them so it is true of spiritual Idols If a man trust in vain things his heart groweth vain proud and insolent promiseth him an uninterrupted course of felicity from poor perishing things that come and go at God's pleasure If a man trust in God then he is kept holy humble carried on with a noble and divine Spirit and findeth more safety than another that hath all the strength and power of the world to support and back him The Name of the Lord is a real Refuge but wealth and honour and worldly greatness is but an imaginary Refuge He that hath nothing but the Name of the Lord to trust in Worldlings think he buildeth Castles in the Air but the Godly knoweth that Worldlings indeed build Castles in the Air while they look big and and think their greatness shall bear them out Alas Wealth is but a Wall and a strong Tower in their own conceit not really so but this puffeth them up and they are quite other men when they are at top than what they were when they were under 3. Because they affect a life of Pomp and Ease and carnal Greatness and so despise the Affliction and Meanness and Simplicity of the People of God The false Church hath usually the advantage of worldly Power and external Glory and the true Church is known by the Divine Power Gifts and Graces and the lustre of Holiness Psal. 45. 13. The kings daughter is glorious within is found out by Faith Love Patience Sobriety Heavenly-mindedness Humility Purity and the like rather than by a splendid appearance And holiness becomes God's house Psal. 93. 5. rather than Gold and Silver and costly Furniture The false Church vaunts it self in costly Temples Officers richly endowed with Temporal Revenues and a pompous attendance And so the simplicity of the Gospel is corrupted and turned into a worldly Domination As for instance The Church of Rome boasts of her Grandeur and Magnificence and upbraids the Reformed with their abject condition Ministris eorum nihil vilius saith Campian They can tell of the pompous Inauguration of their Popes their stately Train of Cardinals Lordly Prelates whereas the poor Ministers of the Gospel live hardly and precariously Whereas indeed the glory of the true Church doth not make a fair shew in the flesh is not external corporeal and visible but internal incorporeal and invisible Cant. 1. 5. And like its Head Jesus Christ who to appearance was humble poor and afflicted but in him were hidden all the treasures of wisdom and knowledge yea the fulness of the Godhead dwelt bodily External splendor pleaseth the flesh and is not a sign of Virtue so much as Pride Luke 16. 19. What shall become of the Primitive Church for the first 300 years if outward greatness be a mark of it Naz. Orat. Con. Aroc The World is with them but the Faith with us they have pure Gold but we pure Doctrine So ●…ilary against Auxentius Unum moneo cavete Antichristum male enim vos parietum amor cepit male Ecclesiam Dei in tectis artificiisque veneramini male sub iis pacis nomen ingeritis anne ambiguum est in iis Antichristum cessurum Montes mihi Sylvoe Lacus Carceres Voragines sunt tutiores in iis enim Prophetoe aut manentes aut demersi Dei Spiritu prophetabant Well because of their affectation of worldly greatness they are called proud and so it is taken Mal. 3. 15. Ye call the proud happy And because of this they hate and molest the People of God because there is a contrary spirit They hear Christ's voice Mat. 11. 29. Learn of me for I am meek and lowly They hate them because they contemn that Felicity which they affect and so put a scorn on their way 1 Pet. 4. 4. think it strange that you run not with them into the same excess of riot speaking evil of you 4. They are called proud because of their insolent carriage towards the Lord's People partly in their Laws and Injunctions requiring to give them more Honour Respect and Obedience than in Conscience can be afforded them as Haman would have Mordecai to devote himself to him after the manner of the Persians Esther 3. 5. The man though a Favourite was an Amalekite one that came of that stock whose remembrance God would have to be blotted out Exod. 17. 14. And possibly more worship and honour was required than was due to a man God had forbidden to give divine honour to any but himself now according to the custom of Persia these honours did somewhat savor of divine worship vide Brisson pag. 10 11 12 13 14 with the 18th So Ieroboam would have his Calves worshipped 1 Kings 12. 32. And yet all that complied with him therein are charged for walking so willingly after the Commandment Hosea 5. 11. We dare not offend God to please men the good Levites are commended 2 Chron. 11. 14. So it was Pride in Nebuchad-nezzar to command all men to bow before his image Dan. 3. 15 16. God's Prerogative must not be incroached upon there is a superior Sovereign Partly in vexing molesting and oppressing them at their pleasure the formal Christian hateth the spiritual Gal. 4. 29. Now this cometh from their Pride Psal. 10. 2. The wicked in his pride doth persecute the poor Would not have their lazy course upbraided and disgraced by the seriousness and strictness of others they malign what they cannot imitate And 't is carried on by their Pride or abuse of Power God counteth it Pride Psal. 12. 5. For the oppression of the poor for the sighing of the needy the Lord will arise to deliver him and

of man reacheth not to the mind and spirit they would be ridiculous if they should take upon them to give Laws to these Philosophers might give directions about them but Potentates would not give Laws for it doth not beseem them to interpose their authority in such Cases where it is impossible they shall know whether they are broken or kept The Scriptures upon their disobedience make men liable not only to temporal but spiritual and eternal punishments and accordingly are rewards proportioned in case of obedience The Magistrates wrath lighteth on the Body but Gods upon the Soul All that man can do concerns Life or Limb or Liberty or Estate the inward man is exempted from their power but God threatneth hardness of heart Exod. 7. 13. He hardened Pharaoh's heart that he hearkened not unto them A reprobate sense Rom. 1. 28. And even as they did not like to retain God in their knowledge God gave them over to a reprobate mind to do those things that are not convenient A trembling heart Deut. 28. 65. The Lord shall give thee a trembling of heart and failing of eyes and sorrow of mind On the contrary Obedience hath the promises of a soft heart and peace that passeth all understanding Phil. 4. 7. The peace of God that passeth all understanding shall keep your hearts and minds through Christ Iesus Of an encrease of Grace Prov. 4. 18. The path of the just is as the shining light that shineth more and more unto the perfect day God that punisheth sin with sin will reward Grace with Grace So for eternal rewards God threatneth The Worm that never dieth and the fire that never shall be quenched Mark 9. 44. On the other side he promiseth Rivers of pleasures that are at Gods right hand for evermore Psal. 16. 11. He that will be believed and obeyed upon terms of salvation is a God one that hath power of the World to come Thus hath God scattered the strictures of his Majesty and given real evidence of interposing his authority every where throughout the Word I shall only adde That the Scriptures as Gods Law may be considered as the Rule of Mans Duty and Gods Judgment In respect of the Commands they bind man to Duty and are the rule of it In respect of the Sanction that is promises and threatnings they are the rule of Gods Judgment In the one God sheweth his righteousness in the other his truth in the precepts righteousness in the promises and threatnings truth Secondly All that God hath required of us is very righteous and just becoming God to give and man to receive There is a condecency in these Precepts both to Gods Nature and to ours They are the Copy of Gods holiness and so a fit means to bring us not only into a subjection to him which is just he being our Creator but into a conformity to him which is our happiness To prove the righteousness which is in Gods Laws I shall produce several Arguments First Surely there is a distinction between good and evil and all acts are not in their own nature indifferent that was a monstrous conceit of Carpender and others contrary to the common sense of man If this were true the chastness of Lucretia should not be more to be prized than the lightness of Lais not the vertue of Cato than the dissoluteness of Sardanapalus and it would be as indifferent for a Man to kill his Father as his Neighbours Dog to rob in the Woods as to hunt a Deer or Hare to lye with his Fathers Wife as to contract honest Matrimony to forswear and lye as to be sincere in all our words and proceedings Now whose heart doth not rise within them at such an apprehension If this be thought to be only custome and received opinion that begets this abhorrence I would ask Whence cometh it that we all desire to be if not really yet seemingly honest The most wicked are offended when they are taken for such as they are and endeavour as much as they can to clothe their actions with the appearance of probity and uprightness If men were not sensible that vice were blame-worthy and vertue commendable why should such a desire so universally possess the heart of man were there not a natural sense of good and evil and an essential difference between the one and the other which we are sensible of Nature it self valuing and esteeming the one and blasting the other with severe marks of her improbation and hatred And I do with the more confidence urge this Argument because there is difficulty in the exercise of Vertue because of the conflict of the sensual appetite and on the other side many delights and pleasures accompanying Vice by which it gets an easie entrance into our souls and dominion over our desires Why should a thing so much against the bent and hair be accounted worthy of praise and the contrary which hath such a compliance with our natural desires be accounted worthy of blame And were there only Custome and Tradition for it would men so universally conspire to decree honours for that which is contrary to their corrupt Nature and to disapprove what is suitable to it It cannot be Would they desire the reputation of Vertue when their desires chuse Vice and impel them to it and hold them under it if they were not sensible that the one hath a comeliness and the other a turpitude in it Thus Hypocrites do clearly attest the excellency of uprightness and honesty Well then the Testimonies which God hath commanded are very righteous for they forbid those things which have a natural turpitude and indispensible sinfulness in them and command those things which are plainly and evidently lovely and praise-worthy Phil. 4. 8. Finally Brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue and if there be any praise think on these things Secondly It is such a rule and direction as men would chuse if they were at their own liberty provided they were wise and not brutified by their inordinate passions evil customes and discomposure of soul for all such are incompetent Judges For there is nothing preserveth the rectitude of humane Nature and maketh men to live as men according to the dictates of reason as the serious observance of this Law Break it a little and so far a Man turneth Beast so that it was well said of one A Saint or a Brute For the Law is so written upon mans heart and so connatural to his reason that you must extinguish the nature of man before you can rase out all the sentiments of this Law Rom. 2. 14 15. For when the Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves which shew the work of the Law written in their hearts their conscience