Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	due_a	fear_v	tribute_n	3,178	5	10.8957	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35535	An exposition with practicall observations continued upon the thirty second, the thirty third, and the thirty fourth chapters of the booke of Job being the substance of forty-nine lectures / delivered at Magnus neare the Bridge, London, by Joseph Caryl ...	Caryl, Joseph, 1602-1673.	1661 (1661)	Wing C774; ESTC R36275	783,217	917

and obscurely and they give the reason of it because in flattering there is a hiding of what men are and a shewing of what they are not The word signifieth also to give a nicke name or a by-name and so the sence is I will not give secret reflections nor gird at any man upon the by Jobs friends had done so sometimes though they after spake explicitely and directly enough Further the word signifies the giving of any additionall title Thus I finde it used in the Prophet Isa 44.5 One shall say I am the Lords speaking how persons shall flow into the Church and another shall call himselfe by the name of Jacob and another shall subscribe with his hand unto the Lord and sirname himselfe by the name of Israel He shall sirname himselfe that 's the word here used he shall take up that title that illustrious title he shall list or enroll himselfe among the people of God and thinke it his honour and glory to sirname himselfe by the name of Israel The word is so used againe Isa 45.4 For Jacob my servants sake and Israel mine elect I have even called thee by thy name I have sirnamed thee though thou hast not knowne me It is spoken of Cyrus I have given thee a glorious title God did not only name Cyrus but gave him a sirname he called him Cyrus my servant and Cyrus mine anoynted Thus the word signifies to give a title or a sirname now there are sirnames or titles of two sorts First disgracefull and reviling ones justly given to but commonly by vile men Secondly Honorable and advancing ones And these are of two sorts First Such as are true and well deserved many by the great acts which they have done have purchased sirnames Alexander King of Greece for his Warlike valour and successes was called The Great And among The Romans Scipio after his victories over the Carthaginians in Africa was sirnamed Africanus The Romane Histories supply sundry examples of this kind And when in Scripture Paul is called an Apostle Peter an Apostle They well deserved these honorable Titles because as they were meerely of Grace immediately called and sent of God to publish and plant the Gospel all the world over so they laboured aboundantly in it and by their ministery subdued and conquered the world to the faith and obedience of our Lord Jesus Christ Secondly There are also titles and sirnames which are meere pieces of flattery there being no worth in the person that may justly deserve them 'T is not sinfull to give titles but as we translate to give flattering titles unto men We should call men as they are and as they deserve I will call a spade a spade saith Elihu he that is good I will call him good and he that is bad I will call him bad and that which is ill done I will say it is ill done Let me not give flattering titles unto men Hence observe Flattery is iniquity to give flattering titles unto men is to transgresse the Law of God Some will not give true and due Titles to any man The most truly honorable persons and highest Magistrates shall have nothing from them but Thou and Thee Jacob a holy and a plaine man yet called his owne brother My Lord Esau Gen. 32.4 Gen 33.8 Luke The Evangelist called Theophilus Most excellent Luke 1.3 And Paul stiled Festus Most Noble Acts 26.25 Now as they erre upon one extreame who will not give true titles so doe they on the other who give which Elihu here disclaimes flattering titles There is a two-fold flattery First In promises Secondly In praises Some are full of flattery in promises they will tell you of great matters which they will doe for you yet meane no such thing Thus Psal 78.36 The children of Israel dealt with God when in the time of their straights and calamities they promised to doe great and good things they would turne to the Lord and serve him Neverthelesse saith the text they did flatter him with their mouth and they lied unto him with their tongues for their heart was not right with him c. Thus many upon their sick-beds or in a day of trouble what promises will they make How deeply will they engage for duty if God will restore them how holy and zealous and upright will they be they will leave their former ill courses and yet all is but flattery they really intend it not 'T is flattery in promises to God when there is not a purpose in the heart to doe what we say but only to get our ends upon him And we deale no better many times by one another men in streights will promise any thing and when they have gained enlargement performe nothing Secondly There is a flattery in praises and that 's here professed against This flattery in praising hath a double respect First To the actions of men 'T is flattery to call that act good that is nought Multi sunt qui vitia virtutibus vicinis honestare contendunt vitium omne palliant adumbrata nomenclatura è vicino subjectae virtutis Basil in Psal 61. that just that is unrighteous To put titles of vertue upon those things that are vicious to call that which is indeed a covetous act a thrifty one and to call that act which is cruell just at most but strict or severe this is to flatter men in what they doe Secondly There is a flattery of persons as to what they have and are when we speake more of them then is in them when we speake highly of them who are low in all abilities and attainments How grossely doe they give flattering titles who blow up very Ideors with a conceit of their learning who extoll fooles for wisdome and commend the wicked as vertuous yea recommend them as patternes of vertue We should give honour to all men to whom it belongs but we are not to flatter any man for that belongs to no man Rom 13.7 Render therefore to all their dues tribute to whom tribute is due custome to whom custome feare to whom feare honour to whom honour There is an honour that belongs to men with respect to their degrees when none belongs to them with respect to their qualities He that is very honorable as to his place may not deserve any honour as to his worth yet he must be honoured as much as his place comes to And as there is an honour due to those that are above us so there is an honour due to those that are our equalls yea to those that are our inferiours and below us The Apostle gives that direction more then once we have it first Rom 12.10 Be kindly affectionate one to another in honour preferring one another The people of God should be so farre from an ambitious affectation of preheminence above others that they should f●eely and really not as many doe complementally give others the preheminence and offer them the upper place or hand The grace of humility doth not

upon as evill doers when we have done nothing for the matter but our duty and that in the manner according to rule Thus when Paul had justified himselfe by denying the evill which Tertullus accused him of Acts 24.12 13. he presently justified himselfe also in what he had done well though his enemies judged it evill ver 14. But this I confesse that after the way which they call heresie so worship I the God of my fathers beleeving all things which are written in the Law and the Prophets This selfe-justification is often very needfull For as there are some who call evill good so there are others who call good evill and make that a mans fault which is his commendation It was accounted a crime by some of old to be lesse vitious then others and it is accounted a crime by some at this day to be more vertuous then others to be more holy more exact more wisely precise and circumspect in our wayes then others many interpret folly and stamp with madnesse 2 Corinth 5.13 Paul was thought beside himselfe a meere Fanatick in his high actings for Jesus Christ when our actions are thus mis-represented and put under such disguises every good man is obliged to doe himselfe right For as we may honestly accuse others and declare the evill that we know they have done when called to it so we may speak out and declare the good we have done maintaine that to be good if it be good which we have done though many call it evill when called to it Thus a man may stand upon his termes with all men and yet be humble and deeply sensible of his owne sinfullnesse and vilenesse before God Paul saw nothing upon the matter but sin in himselfe Rom. 7.14 24. When I would doe good evill is present with me O wretched man that I am who shall deliver me from the body of this death That is of sin as 't is called Rom. 6.6 Thus he spake when he had to doe with God But when he had to doe with men when he saw himselfe called to answer the accusations and wipe off the aspersions which the enemies of the Gospel cast upon him 1 Corinth 4.4 then he saith I know nothing that is no evill by my selfe Paul was very conscious of his naturall infirmity yet very confident of his spirituall integrity And therefore when he saw the Glory of God was like to be obscured through his abasement and to be ecclipsed by the shadowes and darknesse which men cast upon his Ministery then he tooke due honour to himselfe and made the most of himselfe according to truth in the eyes of all the world Thus I have shewed what justifying of our selves is lawfull and I have done it that we may more clearely discerne what I am to shew next or Secondly Namely what that justifying of our selves is which indeed is unlawfull reprovable and blame-worthy I shall instance it in a few particulars First They justifie themselves sinfully who doe good with a desire to be seene and applauded of men for it thus Christ charged the Pharisees Math 6.5 They pray standing in the Synagogues and in the corners of the streets that they may be seene of men and ver 16. They disfigure their faces that they may appeare unto men to fast It is not a sin to be seene of men in doing good but to doe good to be seene of men is sinfull and the patching up of a selfe-justification Secondly They justifie themselves sinfully who would pretend or seeme to have done that good which indeed they have not There is as much of this hypocrisie lodging and working now in the hearts of the children of men as was of old in the heart of Saul 1 Sam 15.13 14. to the 22d verse who professed highly to have fulfilled the will of God to a haires breadth Blessed be thou of the Lord said he to Samuel I have performed the commandment of the Lord Thus he insisted upon his integrity and justified himselfe to the face of Samuel who quickly convinced him that he had done the Lords worke to halves Thirdly They justifie themselves sinfully who either totally deny or extenuate and lessen the evill that they have done this kinde of sinfull selfe-justification was opened largely at the 33d verse of the former Chapter upon that imprecation made by Job If I covered my transgression as Adam by hiding mine iniquity in my bosome I referre the Reader thither for a fuller discovery of it Fourthly They justifie themselves sinfully who mingle their owne workes with the workes or righteousnesse of Jesus Christ for justification for though such pretend to Christ and say they take up Christ and his righteousnesse for justification yet it will be found a selfe-justification only seeing unlesse Christ justifie us wholly he justifieth us not at all As the Apostle concludes Galat 5.4 Christ is become of no effect unto you whosoever of you are justified by the Law ye are fallen from grace That is yee who mingle your workes with Grace are not justified by Grace but which will be unlesse repented of your condemnation by your workes Lastly They justifie themselves sinfully who say they are justified by Christ from their sins while they continue in their sins and hold fast their iniquities For as they that mingle their owne good workes with the righteousnesse of Christ are selfe-justifiers so also are they that take hold of the righteousnesse of Christ while they will not let goe nor part with their evill workes To looke for justification while we continue in the love and practise of any knowne sin and unrighteousnesse is as sinfull as to expect justification by our owne righteousnesse Object But doth not the Scripture say that God justifieth the ungodly Rom. 4.5 I answer Though God justifieth the ungodly yet the justified are not ungodly God justifieth the ungodly and makes them holy by the grace of sanctification as well as righteous by the grace of justification righteousnesse of life is alwayes the fruit of righteousnesse by faith Therefore if any man continuing in any knowne sin saith he is justified he hath justified himselfe for none doe so who are justified of God O how deeply are they condemned by God who thus justifie themselves Nothing is more desirable then to be justified by God and nothing is more dangerous then to justifie our selves either by our owne righteousnesse or in our unrighteousnesse Now as to justifie our selves any of these wayes is exceeding sinfull before God so to justifie our selves any way layeth us open or obnoxious to the censures of men And that 's the reason why this holy man Job was so deeply censured For though he justified not himselfe in any of those sences which are are sinfull yet he did some way justifie himselfe and while he justified himselfe only as he might he was condemned as having justified himselfe in a way which he might not We had need be very cautious how we any way or