Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	belong_v	custom_n	tribute_n	1,565	5	11.5084	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00278	VVhether it be a mortall sinne to transgresse ciuil lawes which be the commaundementes of ciuill magistrates. The iudgement of Philip Melancton in his epitome of morall philosophie. The resolution of D. Hen. Bullinger, and D. Rod. Gualter, of D. Martin Bucer, and D. Peter Martyr, concernyng thapparrel of ministers, and other indifferent thinges.	Melanchthon, Philipp, 1497-1560. aut; Bullinger, Heinrich, 1504-1575. aut; Gwalther, Rudolf, 1519-1586. aut; Bucer, Martin, 1491-1551. aut; Parker, Matthew, 1504-1575. Briefe examination for the tyme, of a certaine declaration. aut	1570 (1570)	STC 10391.5; ESTC S119567	38,613	108

desolation may arise And in the other part of offence how much euyll is it that the quietnes of th● Church common weale is troubled ▪ In this corporal lyfe we haue neede of ceremonies for order sake or for decency whic● for man is most semely For if this order b● disanull●d infinite cōfusion doth folowe Fo● where there is no aucthoritie of teachers no certayne tymes to teache no certayne teachers no certayne forme of doctrine in such confusion neyther can the Gospell be preserued neyther the Churche instructed Finally as order consent of publike ordinances doth ioyne mē in felowship together so cōfusion of order doth separate mēs minds breadeth horrible tumultes endles warre Let vs then thinke that in breache of traditions the example commonly and easyly spreadeth abroade amongst others Let vs consyder what euil is in an example Wherfore lest we burthen our consciences with daunger lest we hurt others let vs obserue with greater care the publique ordinaunces whatsoeuer It is tyrannical to regarde more what delighteth our selues then what may do good to others for we are not borne vnto our selues but our lyfe parteyneth vnto others especially vnto the Churche that is to the glorie of Christ to the conseruation of the ministerie and the retayning of discipline for the people These two things whiche are the greatest the Churche desyreth cheefly to defende Herein let vs shewe our obedience our diligence and endeuour for the common quietnesse and health of vs all Plato sayth we must loue our coūtrey mor● then our mother because our countrey is a certayne heauenly thyng But the Churche ought to be our true countrey and this truely is heauenly for it is the Temple of God and the congregation of the members of Christe Wherefore this we must loue and wyllyngly obey it and yeelde much vnto th● profit tranquilitie therof Paul calleth traditions beggerly elements which although they be beggerlye that is small thynges transitorie not eternal they are no worshippyng they are no ryghteousnes yet they are elementes that is ordinaunces whiche this corporal lyfe can not wante because of discipline and good orders sake Wherfore thos● ordinaunces are not to be disanulled but Paules counsaile must be consydered who although he cal them beggerly yet he calleth them elementes so taketh away the prayse of ryghteousnesse shewing styl that there be ordinaunces which haue their profite Great is the for●e of discipline there is no sweeter harmonye then good order in a common wealth Therfore these are called elementes ▪ that is ordinaunces whiche preserue tha● harmonie Philip Melancton vppon the .xiii. Chapter of Paules Epistle to the Romanes LET euerye soule be subiect vnto the hygher powers for there is no power but of god The powers that be are ordained of god VVhosoeuer therfore resisteth the power resisteth the ordinance of God thei that resist shall receaue to them selues damnation For rulers are not fearefull to good workes but to the euyl VVylt thou not feare the power do well thou shalt haue prayse of the same for he is the minister of God for thy wealth But if thou do euil feare for he beareth not the sworde in vayne for he is the minister of God reuenger of wrath on him that doth euyll VVherefore ye must needes be subiecte not onely for feare of punishement but also because of conscience c. In the ende of this precept standeth th● cōclusion the proposition repeated againe That of necessitie we muste obey And that certaynely for conscience sake no● onely for the penaltie This addition or exaggeration muste b● diligently consydered He that is taken of a theefe yf he can auoyde hym escapeth without offence But contrary yf any man could cast from him such charges as the magistrat● commaundeth yet he cannot reiect them without sinne without the magistrate agreeth thereto for that we be necessarily● bounde to the magistrates and also for conscience Some teachers haue holden in disputation that the preceptes of the magistrate● do not bynde to mortall sinne because ● mere man cannot inflicte a payne eternall But the errour of these men is playnly confuted by the testimonie of saint Paul whic● sayth VVe must be subiect not onely for penaltie but also for conscience that is lest our conscience shoulde be defiled with mortall sinne Ergo it is mortall sinne to breake the statutes of the magistrate for that God hath made vs subiect to magistrates and he layeth his punishment vpon suche as contemne the magistrate because therein also the aucthoritie of God is contemned And here may it appeare that in the Gospell the aucthoritie of the magistrate is more confirmed and defended than in any other doctrine for no other doctrine so earnestly byndeth men to obedience For the Gospell doth commaunde obedience not onely for corporall or temporall paynes but also to escape the wrath of God an eternall payne and there is no bonde greater than this bonde of conscience Therefore Emperor Iulian and suche other dyd great wrong to the Gospell when they wrote that the doctrine of the Gospell dissolueth pollicie And for this cause pay you tribute for thei are Gods ministers seruing for the same purpose Gyue to euery man therefore his duetie Tribute to whom tribute is due Custome to whom custome Feare to whom feare Honor to whom honor belongeth Before he spake generally of obedience nowe he addeth the speciall kyndes thereof in commaundyng to yeelde three thinges to wit tribute feare and honor Tribute comprehendeth all externall burdens whiche b● due as impositions customes diligence marshall exercise such lyke seruices eyther of body or of goodes For why the common wealth can not be defended vnlesse the princes receaue ayde of the laboure and charge of the subiectes Therefore in this place Paul affirmeth tribute custome to be due in saying that therfore you do pay tribute for herein the ministers of God namely for their ministerie which is the preseruatiō of the common wealth be occupied but this preseruation asketh the helpe both of souldiers and other seruitours not onely in warre but also in peace Although considering indifferently we finde that euery magistrate continually do warre whylest he punisheth runne gates theeues and pickers And for so muc● as such people as these can not be suppressed without the helpe of souldiers and citizens By duetie we are bound to the maintenance of suche assistaunce to make contribution whē the greatnes of the daunger doth so require to minister our further helpe to the magistrate in that behalfe And as officers sent to apprehēd runagates are bound faithfully to do the same so souldiers in time of warre their cities being beseeged are bound faithfully to defend the holdes committed to their charge to the vttermost that they may In this kind of duetie deserueth great commendations my countrie Bruta situate aboue Spires in the territorie of the prince Palatine For it was defended by the citizens with loyall sayth great constancie