Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	eternal_a	glory_n	immortality_n	1,513	5	10.0609	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30242	The Scripture directory for church-officers and people, or, A practical commentary upon the whole third chapter of the first Epistle of St. Paul to the Corinthians to which is annexed The godly and the natural mans choice, upon Psal. 4, vers. 6, 7, 8 / by Anthony Burgesse ...	Burgess, Anthony, d. 1664.	1659 (1659)	Wing B5656; Wing B5648_CANCELLED; ESTC R3908	509,568	411

perseverance in the state of grace that they shall never totally and finally fall off from the favour of God For this is the greatest thing that might be feared not the losse of riches honours or our estates but the losse of grace is to be feared Oh if left to my self I may prove a Prodigal become destitute of all holinesse There is nothing should more make the godly afraid than this Hence they are commanded to have a godly trembling about it He that standeth let him take heed that he doe not fall 1 Corinth 10.12 Works out your salvation with fear and trembling Philip. 2.12 Blessed is he that feareth alwayes Prov. 28.14 Now though there be such a godly fear required yet the godly at the same time are to be perswaded that what grace God hath begunne he will perfect and therefore this fear is promised as a means to preserve them Jer. 32.40 I will put my fear in their hearts that they shall not depart from me So that we have many glorious promises for our continuance and stedfastnesse in the way of God that neither the subtil devices of false prophets shall be able to deceive them nor open and violent persecutions shall take them out of Christs arms for they must be stronger than Christ that can do this Lastly Death which is surely to come upon every one even about that the godly need not be troubled You heard it was their gain it was the time of their redemption it was Jacobs Chariot Now although it be so yet the most godly have trembling thoughts about it Christ himself as he was a man had a natural fear of death and many of Gods children are tempted about it lest they should have no comfort be filled with despair or not able with readinesse and willingnesse to resigne themselves into Gods hands But the Scripture doth excellently fortifie against this The righteous hath hope in his death Prov. 14.32 And 1 Cor. 15.55 O death where is thy sting And Psal 4.15 see what an expression there is The Lord will strengthen him on the bed of languishing and the Lord will make all his bed in his sicknesse All his bed Do not then fear to be left comfortlesse at that hour This must come and it will come blessed unto thee And as for the things to come in the world to come they are so theirs that they are prepared onely for them Here riches and honours the good have them and the bad have them but there onely the godly do possesse the good things of that life Now what tongue of men or Angels is able to speak of them The Scripture cals it Life eternal life Glory and immortality The Kingdome of Heaven A Crown that never withereth nay whatsoever may be said of it comes short because it may be said Then we rightly esteem of it when we account it inestimable Now this everlasting glory is so sure though to come that they are said to have it already He hath already passed from death to life 1 John 3.14 He is already set down with Christ in heavenly places Ephes 2.6 And Heb. 1. They have faith which is the substance and evidence of things not seen So that were the godly for the present to lie under all imaginable misery yet that which is to come would make amends for all Thus Paul We account these light afflictions not comparable to that eternal weight of glory 2 Cor. 4.17 It 's no matter what is for the present so that what is to come be so glorious Now let us passe from the Mount of Blessing to that of Cursing Let us see how it is with the wicked man in respect of what is to come And First How rich and pleasant and full their condition is for the present yet they may expect fulnesse of wrath to come upon them every day Jam. 5.1 Go to now ye rich men howl and weep for the miseries that are to come upon you God storeth up vengeance he hath a treasure of it and the ungodly may tremble every hour lest it fall upon them Therefore thou that art now jolly and confident fear what is to come what the next day may bring upon thee Sodome had a fair morning but fire and brimstone quickly fell upon them In Deut. 28. we have the curses of a wicked man described That in the morning he should wish for evening and he should be in continual fear of what may come upon them Even as Cain went up and down fearing every one would kill him So that all the curses in the Word all the wrath of God may justly be feared by thee every day thou arisest or walkest abroad Secondly Although they have the good things of this life yet they are rather to tremble then to be confident thereby For the Parable of Dives and Lazarus instructeth us of Gods proceedings herein Luke 16. Abraham told Dives He had received the good things of this life and therefore was to have the evil things of the life to come As Ishmael had part of the earthly possessions of this world but nothing of Canaan or the promise Thy misery and confusion hereafter will be the greater by how much the rather thou hast been accustomed to ease and pleasures and the longer God keeps off his wrath the more heavy and weighty will it be when it shall come Vse 1. Of Instruction He only is happy who shall be so in the world to come Judge not of a mans blessednesse by this moment our lives are shadows that passe away what shalt thou be to all eternity Say that to thy soul Oh prophane Atheist that crieth Give me the present and let others take the future Thou doest not believe the great things coming therefore thou thinkest and speakest so Oh what a vast difference will there be between thy laughing here and thy roaring in hell thy pleasures here and thy torments there Oh that this eternity coming that this world to come should not be more in your minds and hearts Vse 2. Of Consolation to the godly who may say Soul take thy spiritual ease If they may not who may lay themselves down and sleep if not such for whatsoever fals out it shall be well with them They have a promise for the future and therefore it 's their weaknesse and unbelief if they torment themselves saying what if this be and that be How shall I do if such things come upon me What shall not such promises as I have named quiet thee Mayest thou not trust God upon his Word Vse 3. Of Terrour to the wicked Do not with Agag rise up comfortably and walk delicately saying The worst is past No God reserveth his bitter gall to come All the grief pain and misery thou hast had in this life is nothing to those dregs thou must drink up hereafter Break off thy sins quickly by repentance think what will those cost me hereafter How do the damned in hell think of those wicked wayes

in this respect that he turneth to the creature too much leaving God Now as there is this in our corruption so in our Conversion or Regeneration there is the clean contrary there is aversion from the creature and conversion to God It doth not only make a man cast away his sinnes but also all creatures so farre as they hinder the love of God for now they are risen with Christ And as if a worm should be made a man it would no more crawle and creep on the ground thus when a divine Nature or a Nature from above is bestowed upon us Not only love to sinne but love to Father Mother or life it self is inconsistent with the grace of God in our hearts when it 's excessive Fifthly It is acknowledged by all that there is imbred in a man an appetite or desire after felicity and happinesse This Aristotle and others do abundantly confirm Man by nature hath such a capacious heart and the souls appetite is so vast that it 's more then the Horseleech or the Grave that sayeth alwaies Give The soul hath a Sheoll that is alwaies asking and never satisfyed Now then if there were a good regulated desire after this ultimate good where and in whom it was this were to be encouraged If the meaning of these in my text had been Who will shew us that which is indeed the chiefest and most reall good they might have been encouraged like those that asked what they should do to be saved But though there be in the generall an inclination to such a blessednesse yet wofull and dreadfull is the misapprehension and blindnesse of all men naturally about it so that mistaking the main end for which they came into the world it 's no wonder if at last they fall into the pit irrecoverably There were above an hundred Opinions amongst the Heathens in what true Felicity did consist but though some were not so grosse as others yet all come short of the true end That knowing of the only true God and Jesus Christ whom he hath sent in the knowledg of whom is eternal life Neither are many Christians much better then the Heathens in this respect for although they know that God is the chiefest good in the enjoying of whom through Christ is only blessednesse yet practically in respect of their hearts and lives some place their happinesse in Riches some in Honours and some in Pleasures and these to whom David speaks here that did love vanity that cryed out for earthly comforts they were not Heathens destitute of the knowledge of the true God but such who lived in the Church of Israel only they were destitute of the sanctifying power of God within There is then acknowledged in all men some innate appetite whereby they would have a full and chief good which might compleatly satiate and fill the soul Sixthly The perswasion of what is the best good and which is chiefly to be desired is wounderfully diversifyed according to the several inclinations humours and conditions of men So that some place it in one thing and some in another One saith Give me this good there is none like that Another saith Give me that good there is none like that So that these many in the text do not all desire the same yea one matters not that which another would go through fire and water to obtain The voluptuous man he doth not matter wealth or riches let him enjoy his pleasures and he envyeth no rich worldling the earthly worldly man he matters not honour and credit let him get riches and he regards not a good Name Populus me sibilat at mhi plaudo The Apostle is thought to bring all that an earthly heart can desire into these three heads 1 Joh. 2.15 16 17. For speaking there terribly against the disposition of these in my text that they should not love the world he brings an Argument from the contraries The love of the Father cannot be in such an one They can be no more together then Dagon and the Ark The hand filled with dirt and stones cannot at the same time be filled with precious Pearles He that is joyned to the Lord is one spirit with him and he that is joyned to the earth is made earth with it Si terram amas terra es said Austin And hereupon the Apostle giveth some examples and instances of the things of this world that are like Jaels milk to Sisera fairly inticing but afterwards mortally wounding and although some think there is not an exact and full partition yet others do judge so And by the lust of the flesh they understand all pleasures and delights by the lust of the eye all earthly and covetous desires as Achan saw the Babylonish garment and wedge of gold which made him sinfully covet it and the pride of life that is all ambition all proud and high desires after the great things of this world Haec tria pro trino numine mundus habet This is the worlds Trinity and there is no man inordinately addicted to any creature comfort but it may be comprehended under one of these three heads Now when the Apostle had given us an Instance of these things he giveth another Argument against immoderacy after them This world passeth away They will rot in the grave when holinesse will abide for ever Seventhly That the preferring of the creature above God though it be the sinne of all man-kind and as large as Original sinne it self yet like that it is hardly discerned and discovered It 's almost unperceivable unlesse we are enlightned by Gods Spirit when we set up the creature above him It 's true there is a grosse manifest and palpable way which is seen in every covetous and ambitious or lustfull man these do so plainly make either their belly their god or their gold their god or their preferment their god that all men can easily condemn them for it because what is in their heart empties it self into foul and shamefull practises But then there is the mentall and soul deifying of the creatures when the heart is secretly stolen away and doth insensibly depend on or excessively love such a thing and this is hardly to be discerned No doubt but the third kind of hearers and so Demas were farre from thinking that they loved the world more then God So that as the nature and operations of the soul are in their Physical consideration little known much lesse in their Theological Now although the tendencies of the soul may be various and multiforme some to one Object some to another yet self is that great Diana self is the Belzebub all things in Religion even God himself is referred to self till a man be sanctified So that the heart being herein thus desperately deceitfull we are often and often to commune with our own selves whether self be renounced whether self be subordinated to God whether we can say as Mephibasheth to David Let Ziba take all