Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	david_n	king_n	saul_n	1,226	5	9.8585	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00414	A methode vnto mortification: called heretofore, the contempt of the world, and the vanitie thereof Written at the first in the Spanish, afterward translated into the Italian, English, and Latine tongues: now last of all perused at the request of some of his godly friends, and as may bee most for the benefite of this Church, reformed and published by Thomas Rogers. Allowed by authoritie.; Vanidad del mundo. English	Estella, Diego de, 1524-1578.; Rogers, Thomas, d. 1616.	1608 (1608)	STC 10543; ESTC S114515	174,792	500

vnto him from heauen and willed him to spare the child In all the seruice that pertaineth vnto GOD hee looketh for a discreete and a wise handling of the same And as meate though it bee otherwise neuer so good yet vnlesse it bee well seasoned it is neuer gratefull vnto the tast so thy seruice it pleaseth not God vnlesse it bee well seasoned with the salt of a good conscience and of discretion CHAP. 29. Hee that feareth God neede feare nothing SErue the Lorde in feare and reioyce in trembling saith the Prophet He that feareth God feareth nothing besides and he that feareth not God is afraid of all things When Kaine had lost the seare of GOD hee was so faint-hearted and weake that hee said Whosoeuer findeth me shall slaie me Maruel not heereat at all because hee that hath lost the feare of God which gaue him strength must needes become weake hearted and feare euerie thing but he that feareth God is valiant and besides God feareth nothing at all This feare of God emboldened Moses and Aaron to goe vnto King Pharaoh and boldly to say vnto him as from the Lord Let my people goe that they may celebrate a feast vnto me in the wildernesse Eliah feared the Lord and therefore he said vnto King Ahab I haue not troubled Israel but thou and thy fathers house in that yee haue forsaken the commaundements of the Lord and thou hast followed Baalim Elisha with great seueritie tooke vp Iehoram the King of Israel and with greater aucthority did S. Peter in the behalfe of himselfe and of his fellow Disciples make aunswere to the Rulers and Elders and Scribes that were gathered together in counsell at Ierusalem and stoutly did the Apostles and Marters speake vnto the great men of the world If thou fearest God care not for man Greater is hee that is on thy side than hee that is against you But because thou fearest not God thou art afraide of man and euerie small infirmity maketh thee to tremble The King that is garded with men of armes standeth in no feare but sleepeth securely and other men also of meaner calling bee without feare when they goe strongly armed in the company of valiant men Then how should they be affraide that haue God for their salfe-gard The Lord is with mee therefore I will not feare what man can doe vnto mee The Lord is with mee among them that helpe me therefore shall I see my desire vpon mine enimies saith the Psalmist The Lord is my light and my saluation whom shall I feare The Lorde is the strength of my life of whom shall I be affraide The wise man saith The wicked flee when none pur●●●th but the righteous are bolde as a Lyon ●s the worldly men that doe euill doe liue full of feare and suspicion so good men which put their trust in God they are stoute like the Lyons so that they feare not men He that feareth God is not afraid of man and if thou feare God many good thinges shalt thou bee sure to haue But if thou arme not thy selfe with his holy feare thine house it cannot long continue By the feare of God we contemne the goods of this world The Marchau●nt through the feare which he hath of loosing his life is content to throwe his riches into the sea If thou dread God thou wilt cheerefully for the sauing of eternall for goe thy temporall goods It is great follie to passe the time without the feare of God especially liuing among so many perils as the Scripture speaketh of CHAP. 30. God is to be obeyed and those whom hee doth send for Gods sake WHAT man is this that both the windes and the sea obey him said they of our Sauiour Christ See that thou obey him whom the verie insensible creatures doe obey It is a wonder that man will not obey him whom the windes and seas obey The greatest signe of a mortified man is obedience there-in standeth the contempt of a mans owne selfe when a man for Christ his sake denieth his owne will Thinke it not much to be in subiection vnto him that is thy gouernour seeing it is written of our Lord that he was subiect vnto his mother and Ioseph If thou doe consider how much more mightie Christ was than they whom hee obeyed thou wilt not thinke it a grieuous burden to obey them that be meaner than thy selfe Why shouldest thou complaine of thy subiection vnto man though some waies thine inferiour for the Lordes sake seeing Christ God and man for thy sake obeyed simple and sinnefull man Though it bee greeuous to obey thy superiors yet the loue of God will conuert all that sharpenesse into sweeetenesse If thou doest but annoynt the lock of thy doore with oyle when it openeth not kindly it will open and shutte to no paine of the opener so if to thy murmuring thou adde the oyle of the loue of God thou shalt proceede in peace and in the quietnesse of the Spirite shalt doe those thinges which thou art enioyned Christ saieth vnto his Disciples Hee that heareth you heareth mee and he that despiseth you despiseth me and hee that despiseth me despiseth him that sent me The preacher of the worde is in the place of God and that which hee commaundeth God himselfe doth commaunde when hee commandeth nothing which is not contrarie to the lawes of God When thou doest reuerence him thou doest in him honor God and although in respect of his person hee bee not alwaies good yet in respect of his office hee is holy Dauid obeied Saul as his king and gouernor though a wicked man and reiected of God and because hee touched the lap of his garment and that but once his heart was touched for so doing of the Lord. How thinke we shall they escape the chastisement of the Lord that doe rent all the garments of their princes and gouernors by murmuing and sedition being sinners as Saul was Recommend thy Magistrats vnto God and obay them cheerefully in all things that are lawfull Much is the obedience of Abraham commended in the Scripture For when God had promised him that in Izshak should his seede be called and yet for all that commanded him to offer vp in sacrifice the same Izhak Abraham vsed no contradiction but held his peace and obeyed committing the whole matter vnto the prouidence of God For hee that is vnreinedly obedient although that which his superiours command him doe seeme vnto his carnall capacitie a fonde and absurde thing yet if it implie no sinne in it hee will yeeld obedience thereunto subduing his owne wit and making it agreeable vnto the commandement of such as be set ouer him Thou must not be the iudge of the gouernour nor take on thee to know the cause of that which is commanded thee for God will haue inferiors not to bee busie inquirers but humblie obedient Doe not

thou be exercised and hewen thou canst not serue for any vse in the spirituall building Persecutors bee the rough masons Hee therefore that flyeth persecution refuseth to be of Ierusalem that is abou● Better was Dauid than Salomon inasmuch that certaine it is the father was saued whereas the safetie of the sonne commeth into question The whole life of Dauid was full of tribulation and teares but Salomon contrariwise liued altogether in prosperity and peace by tribulation K. Dauid entered into heauen and by the prosperity of Salomon whether hee bee saued or no many are in doubt Much good commeth to the soule by aduersity Whereas prosperity quencheth the good spirit aduersity enlighteneth the vnderstanding of the minde While Ioseph shewed much honour to his brethren they knew him not but hauing once made them sad they knew him Therefore doth God send thee tribulation euen that thou shouldest know him for when he doth good to thee thou soone forgettest him Because thou sleepest securely as vnmindfull at all of God therefore his maiestie dooth depriue thee of thy delights wherein like a beast thou diddest tosse thy selfe and tumble to th' end thou mightest awake and confesse thy God Grieue not thy selfe when God doth bereaue thee of worldly comfort for he alwaies doeth it for thy profit So dealt Dauid with Saul whē he tooke from him being a sleepe his speare and pot of water not for his hurt but for his good as it appeareth not onely by his owne wordes but also by Saul his humble confessing his offence By afflictions if thou be the child of God assure thy selfe that thou shalt recouer the inward sight of thy soule euen as Tobias did the outward sight of the body by the gale of the fish At the baiting of a Bull if a man perceaue that hee may fall into any danger thereby he wil carefully giue place that the hornes of the Bull goare him not at all In like sort therfore doth God suffer thee to be in peril somtime to the end thou shouldest see vnto thy selfe by flying vnto the Lord for refuge with vnfeined repentance Euen as prosperitie turneth the minde of man from God so aduersitie draweth man vnto God In my trouble did I call vpon the Lord saith Dauid The more the waters of the ●loude did encrease the more was the Ar●ke of Noah lifted vp the more the people of Israel were vexed in AEgypt the more they multiplyed and grew the more we are afflicted the more both we for our partes doe thinke vpon God and God for his part doth encrease his blessinges vpon vs. Like well therefore of tribulation for it openeth a way for thee vnto heauen The first thing that God wrought in the conuersion of S. Paul was that he flang him vpon the ground leting vs thereby to know that the first entrance into the seruice of God is tribulation As in the barne the chaffe and the corne are mingled together so in this world the bad the good they liue one with another but when the winde of tribulation beginneth once to blow the wicked are throwne downe to the grounde for very anguish of heart but the vertuous they are more strongly vnited both to Christ and themselus That which is il to the wicked is good for the godly The blacke pitch becōmeth white through beating and if the good men haue gotten any spots of sinne by prosperitie affliction doth wash and wipe it cleane away Gods chastisement in this life is a fatherly correction for God hee punisheth alwaies with great fauour but the chastisement in the life to come it shal bee with indignation and furie without al pitie and mercy according to the saying of the Prophet Thou shalt crush them with a septer of yron and breake them in peeces like a potters vessell Choose therefore rather in this worlde to be troubled that so by afflictions which are but smal and momentanie in respect thou maiest attaine the kingdome of God which is eternall CHAP. 32 It is a vaine thing to be careful for the thinges of this worlde BE not careful for your safe what ye shal eate or what ye shall drinke nor yet for your body what ye shall put on saith the Lord For the care of these thinges wil suffer thee to haue small care of thinges eternall God he made man to the end hee should know and by knowing shold loue and by louing shoul● enioy the soueraigne felicitie from the enioying whereof the immoderate care of thinges temperall doeth detaine vs backe Had the people of Israel been carefull about meate drinke and apparel in the wildernesse they had neuer doubtlesse set foote in the lande of promise Circumcise therefore from thine heart all superfluous cares of transitory thinges if thou minde to haue enterance into the lande of promise And of those Hebrewes which left Egypt many died in the wildernesse and could not bee suffered to goe into that fruitfull lande so often promised and that because they fell a lusting after the fleshe pots of Egypt Set not thine heart vpon the good thinges of this life hut let thy desire be vpon heauenly matters couet not immoderately these visible thinges vnlesse thou passe not for loosing the good thinges which are inuisible To manie too too carefull about their owne but carelesse altogether about the matters of God the Lord himselfe doth saie Because of mine house that is waste and ye runne euery man vnto his owne house Therefore the heauen ouer you stated it self from dew and the earth staieth her fruit It is meete that they feele the smart of povertie which prefer the matters of this worlde before the maker of all thinges The Lorde compareth the life of the righteous vnto birds not onely in respect of the little rest and stare which they haue vpon the earth but also for that commonly they abide in the higher places whence it was as not vnprobably wee maye gather that Christ when hee found fa●lt with immoderate carefulnesse he said Behold the soules of the heauen for they sow not nether reape nor carie into the barnes yet your heauenly Father seedeth them Blush therfore and be thou ashamed that so thou abusest thy desires by cleauing vnto the filthie dung of the world when thou maiest be refreshed with the odoriferous flowers of the celestiall paradise O prodigeous cruelty to consume thy selfe in trauelling about to gette and gaine in this worlde when with as little yea lesse paine thou mayest come vnto the riches of heauen And this thou shouldest doe at the least for thy fathers sake which is in heauen For the diligence and carefulnes of the child is a blaming though secretly the Father of negligence For if the childe bee not sufficientlie prouided for of necessary thinges it followeth that the Father hath not performed the duety which a father is bound vnto ●ee not therefore so carefull to get temporall good vnles thou wouldest

euen deuoure and eate vppe the poore the waues of the sea bee neuer at rest but alwayes are mouing and working so the hearts of worldlinges they are neuer quiet but are continually beaten vp and down with the heauy thoghts cares of the world This made the Prophet Isaiah to say The wicked are like the raging sea that cannot rest whose waters cast vp mire and dirt Daniel hee saw the foure windes of the heauen striue vpon the sea The companion of honor is care and with riches go carefulnesse ●nd among the dignities and ●anitie● of the worlde is mixed pride and arrogancy for the most part You shall see few rich men but they haue store of sinnes few men of greate calling but they are proud few that followe the trades in the worlde that loue God from their heart yea a wonder were it that a man wrapped among the busines of this world should put his confidenc in the inuisible God Happie is that man which setteth not his heart vpon the vaine thinges of this world which are so full of daungers and trappes and drawe hedlong vnto hell If thou wouldest bee deliuered f●om them flie with Eliah into the wildernesse of true repentance Much trouble in the world thou mightest auoide if diligently thou didest thinke thereof but he that doth not somuch as feare them falleth into them ere hee be aware When there is a calme in the sea the Sailers be in good safetie but when such a storme doth arise that doth hazarde the ship and all therein then is it their manner for the sauing of their liues to throwe their goodes ouer boorde If then for the safetie of the bodie men will euen throwe awaie their temporall riches how much the rather should wee doe the same if they bee an impediment to the spirituall proceeding Preferre not therefore I pray you these momenta●y and transitory things to those true riches and eternall And seeing the world is like in many respectes to a tempestuous sea where daunger is present looke well to thy self that with Pharao the King of Egypt thou bee not drowned therein CHAP. 9 Men are not to bee without care of their saluation liuing in this dangerous world ELiah lay and slept vnder the iuniper tree saith the Scripture Way fairing men doe vse to rest them and to sleepe vnder the shadow of a tree as they iourney by the way and when the shadow is gone and they beginne to awake they finde themselues all in a sweat by reason of the parching heate of the Sunne Are not all the things of this world as a shadow in which the seruantes of this world doe lie and rest themselues while being forgetful of their owne saluation they repose confidence in the vaine honours of this worlde If thou trust in the fauour of princes thou sleepest vnder a shadowe which soone is gone for their fauor continueth not and quickly mayest thou come into disgrace with them if they do liue but if they die being honoured before of some thou shalt then be forsaken of all Cursed bee the man that trusteth in man saith the scripture Put not your trust in princes nor in the sonne of man for there is none helpe in him You can promise to your self nothing certaine from these men for if they fauour you to day they may abhorre you to morrow Sleepe not vnder the buckler of strange friendshippe or of riches for these last not Trust not in bewtie for as a vapor it vanisheth soone away Put no confidence in the glory of this world For as the winde it is quickly gone As for honours alas they passe away euen as a smoake and as a shadow Whatsoeuer things are in this world they slide away and are transitorie euen thy selfe man shortly shalt be carried to the graue Saul he put his trust in the strength of his men and weapons which hee had about him and therefore betooke himselfe to sleepe to the ●azarding of his person Euen so many men reposing trust in the strength of their bodies and youth put off the amendment of their liues securely from time to time whereby they fall into the danger of leesing the life of their soules for euer and euer The Sonne of Saul Ishbosheth hee slept at noone day on his bed in a troublesome time where hee was smote slaine and beheaded Take heede that the like come not vnto thee as it can hardly bee auoided if thou sleepe securely in the vanities of this world Death it will come at the length and being awaked out of thy slumber of sinne thou shalt find thy selfe ●ast headlong into that vnquenchable fire of hell At the point of death how wilte thou be troubled in minde when all the thinges wherein thou tr●stedst thou shalt see cōuerted into a smoke and shadow Sleepe not therefore in the shadowe of worldly vanitie least in death thou finde thy selfe enuironed with sundrie afflictions and torments CHAP. 10. It is a miserable slauerie to serue the world BEcause your fathers haue forsaken me saieth the Lord c. yee shall serue other Gods day and night They which giue themselues to the satisfying of their owne desires they shall suffer such torments as be intollerable The fained loue of Delilah it was the cause why Sampson did leese both his eyes and his liberty beeing made a slaue to grinde in the prison house Thou art like vnto blinde Sampson whosoeuer thou art which sub duing the vnrulie passions of his heart through the discipline of the worde Doth it not argue great folly in that man which beeing free to the preiudice of his owne libertie will enter into matrimonie with a womā that is bond And is it not as greate foolishnes despising the feare of God for the will to submit it selfe to the seruitude of creatures and the bondage of the world Did not Sampson declare a great ouersight in that knowing himselfe often to be deceaued by Delilah and that she ment nothing more then to deliuer him into the handes of the Philistines his enemies yet had rather with the danger of bondage to serue and obey her as it fell out to his vtter ouerthrow than to crosse her desire or to bridle his owne affections Into the same reproach thinke not but thou shalt fall if thou beleeue the enticements and falsehood of this flattering worlde Take heede least the world do make a sale of thee as Delilah did of Sampson If it doe with Sampsons thine eyes shal bee plucked out so that thou shalt not beholde the deceipts the cares and troubles of the world nor taste any whit how sweet the yoake of thy Sauiour Christ is Oh how much better is it to serue God and so to raigne than by seruing the world to feele that intollerable hunger and thirst in the pit of hell Being warned therefore by the danger of other men casting off that most grieuous yoake of the worlde put thou vpon

soule Giue to thine enemies being hungry foode being naked and needy clothes and almes and so shalt thou make of this poyson compounded with these good receiptes a wholesome medicine against many noysome diseases CHAP. 9. Selfe-loue is the bane of many Christian vertues GEt thee out of thy countrie and from thy kinred and from thy fathers house saith the Lorde vnto the Patriarch Abraham All earthly affections must bee renounced least thou beginne to like more thine owne than the thinges of Iesus Christ. For the desire of thinges inuisible and heauenly renounce the loue of visible thinges Plucke ill weedees by the rootes that they spring not againe Selfe-loue it peruerteth iudgement dimeth the light of reason darkneth the vnderstanding corrupteth the wil and shutteh the doore of saluation against vs it knoweth not God and forgetteth the neighbour it banisheth vertues affecteth honour and loueth the world He that so loueth his life shall loose it The roote of all iniquity is selfe-loue Esau Saul ●ntiochus they found no place to vnfained repentance though they sought the fauor of God with teares the reason is because they more esteemed their owne losse than the offending of God Seeke therefore GOD in all thy workes and put thy trust in God onely Selfe-loue is as the heart in the body which ruleth and guideth the flesh the fynewes and the vaines of man Why giuest thou thy selfe so to the immoderate desiring of honour riches and delights but because thou laborest of selfe-loue To contemne a mans owne selfe is a gratefull thing both to God and man He that loueth himselfe more than God his maker or Christ his Sauiour is like a traitor that deserueth to loose both life and goods If selfe loue haue the dominion ouer thy soule thou doest what thou wilt but not what thou shouldest and is for thy behoofe thou art blind and vnworthy to haue any credite giuen vnto thy wordes Renounce thine owne will If that would beequiet and keepe her place thou shouldest bee quiet and not be so torment in minde Follow not thine owne will and there will be nothing to torment thee but vntill thy will bee vtterly consumed looke to bee tormented by the fire of Gods wrath Why halt ye between two opinions you cannot loue God vnlesse you forsake your selfe There be certaine precious stones which if they touch some kind of metall doe loose their vertue and by some other againe they encrease the same Loue is such a precious iewell for beeing fastened vppon thy selfe it looseth his vertue but fixed vpon God it is most glorious and of infinite vertue Because thou shewest thy selfe so familiar to thy selfe thou louest thy selfe so much but wouldest thou be more familiar with God by faithfull praier and meditation thou wouldest loue God more and thy selfe lesse than thou dost a great deale A man bread and brought vp altogether in a simple cottage is so blinded in iudgement that hee will praeferre his rude home before the most princely pallace in the world so for that thou acquaintest not thy selfe as thou shouldest with the house of God thou more esteemest a present trifle than the infinite treasures laide vp in heauen for such as loue God If the Apostle did so loue Christ that hee could say that nothing should seperate him from the Loue of God which is in Christ Iesus our Lord maruel not that the same Apostle did say Our conuersation is in heauen Greatly familiar was the Apostle with God and little with himselfe therefore hee loued God much and himselfe but little Let thy mind runne still vpon God euermore thinke vpon him by some deuoute prayer or meditation this if thou doe vse from time to time it is vnpossible but thou shouldest loue God seeing thou art come vnto the knowledge of him Two loues doe build two Citties the one is the loue of God which bringeth the contempt of thy selfe the other is the loue of thy selfe which causeth the contempt of God Betweene both these that is betwixt God and thy selfe standeth thy will whereby the nearer thou art vnto thy selfe the farther thou art from God the nearer vnto God the farther thou art from thy selfe Had not these two pronownes Meum Tuum Mine and Thine so much bene vsed in our mouthes so much discorde as there is had neuer bene in the world But because the most part doe more loue their owne than the publique commoditie there be so manie defectes in euerie common-weale The Apostle saith In the last daies shal come perilous times For men shal be louers of their owne selues couetous boasters proude cursed speakers disobedient to parentes vnthankefull vnholy c. And of all these euiles here mentioned selfe loue is set in the fore-front as the cause and originall of them all Nothing so hurteth a man as the hauing of his owne will Take away this foundation and the walles of worldly vanities whereunto thou art giuen will fal downe flat vnto the ground CHAP. 10 It is the part of the seruantes of God to denie themselues I● any man will come after me let him deny him selfe take vp his crosse dately and follow mee saith the Lord The way to come vnto Christ is to conquer thine owne will to suffer tribulation with patience and not to seeke thine owne profite and commodity The true seruant of God hun●eth not after his owne commodity but for the glory and honour of God him selfe In all thy workes studie to please God and from his hande thou shalt receiue the greater blessing Let him be the beginning and ende of all thine actions least thou loose the fruit of thy labours Selfe loue is a most deadly plague Hee that seeketh himselfe spoyleth himselfe Good workes done in the Lorde they reioyce the conscience enlighten the vnderstanding and be recompensed with new blessings from God aboue Many doe despise outward things which they possesse and yet for all that attaine not vnto that perfection which the Gospel requireth which consisteth in the denial of a mans own selfe and of his will The seruant of Iesus Christ ought not onely to make light account of temporal goods but also to contemne himselfe least he bee hindered in the way that he walketh Let him learne by the grace of the holy spirite to ouercome himselfe that hath learned before to despise the things of the world This is the perfect denial euen for a man to denie himselfe from the bottom of his heart and not to seeke consolation in any creature If thou seekest any priuate or temporall commoditie surely thou art not throughly motified neither shalt receiue any spirituall comfort from the Lord. Many that haue had some zeale and ioy of the spirit at the first haue continued in that good course but a litle while they haue begunne with heate but they haue gone forwarde but coldly They sought in their prayers their owne consolation